All Good

Kapital 135 begins with the words “Tehillah L’Dovid Aromimcha Elokai Hamelech and, together with the added introductory Passuk of “Ashrei Yoshvei Beisecha…” is said three times a day as part of our Tefillos. This is, of course, a very important Kapital, a status that is seen in its very make up. First, it is written in the order of the Aleph Bais, which Radak tells us is a sign of particular Chavivus. Second, it begins and ends with Pessukim related to Tehillah: “Tehillah L’Dovid” and “Tehilas Hashem Yidaber Pi…” In addition, Metzudos points out that there are no Bakashos in this Perek—only Tehillos,

The centrality of this Perek to our daily Teffilos brings with it a certain familiarity with the Pessukim. In these lines we find many plain statements praising HKBH, Pessukim such as “Gadol Hashem U’Mehulal Me’od…” , “Hadar K’Vod Hodech…” and “Malchuscha Malchus Kol HaOlamim”.

These Pessukim express the basis for our praise of Hashem: recognizing the Gadlus of Hashem, and the infinite nature of his Malchus, leads us to a more personal type of Tehillah, which is found throughout the Perek as well. We speak very plainly about our abject relaiance on HKBH: “Somech Hashem L’Kol HaNoflim”, “Einei Kol Eilecha Yisaberu….”, and of course, “Poseach Es Yadecha U’Masbia L’Kol Chai Ratzon…” This type of Tehilla is not related to our physical subsetenance, however. Recognizing the Gadlus of Hashem also allows us to make statements such as “Tzaddik Hashem B’Kol Derachav V’Chasis B’Kol Ma’asav”.

The familiarity that we have with this Perek, and the basic meaning of its Pessukim, allows us to better relate to its words, but also presents a challenge: if we do not think about these Pessukim on a deeper level, we may not proeperly appreciate their message. With that in mind, it might be helpful to examine just one of the many statements of Tehillah found in these Pessukim.

Dovid Hamelech writes: “Tov Hashem LaKol V’Rachamav Al Kol Ma’asav”, a Passuk which is easily translated in its most elementary meaning: Hashem is good to all, and show Rachamim to all his Brios. In explaining these words, many of the Meforshei HaPshat seem to focus on the word “Kol”, which appears twice in this Passuk. Radak, for example, explains that we use these words to recognize that Hashem is Meitvi to Chayos and Behemos, and not only humans. Similarly, Metzudos explains that the word “Kol” refers to the fact that Hashem is Meitvi to “Ra’im and Tovim” alike.

There is another word in this Passuk that requires explanation as well, however: Tov. This term almost seems too generic for a Perek with some prominence: what does it mean that Hashem is “Tov”, and why does this particular accolade find itself in a Perek of such prominence? Later we speak about the fact that all sustenance in the world comes from Hashem—clearly HKBH is a Meitiv. Why, then, is there a separatee, more general, statement about this reality? What do the words ‘Tov Hashem Lakol” add?

This question is perhaps made stronger by a Medrash related to this week’s Parsha, which uses these words in an interesting context.

The Torah tells us that when Moshe Rabbeinu was born, his mother immediately sensed that this baby was different than others: “VaTereh Osso Ki Tov Hu VaTitzpinehu Shelosha Yerachim”. She saw that he was “Tov”, and therefore hid him for three months.

The Gemara in Menachos makes a Drasha based on these words: “Yavo Tov V’Yikabel Tov M’Tov L’Tovim.” Moshe Rabbeinu, who is referred to as “Tov”, would be Mekabel the Torah, which is referred to as Tov, from HKBH, the ultimate Tov, for Bnei Yisroel who are also called “Tov”. The Gemara of course brings Pessukim connecting the word Tov to each: Moshe is called Tov in the Passuk in Shemos, the Torah is called “Lekach Tov” HKBH is the “Tov Hashem LaKol…” and Bnei Yisroel are called the Tovim in a Passuk earlier in Tehillim: “Heitiva Hashem LaTovim”.

It emerges from the Gemara that the word “Tov” in this Passuk in Tehillim, “Tov Hashem LaKol”,is directly related to Moshe Rabbeinu, who is also called Tov. How can we understand this? What is the definition of Tov used in the Passuk speaking about Hashem to Moshe Rabbeinu? Why does the Gemara connect the two in this way?

Before understanding the Geamra, we must explain the Passuk in Shemos: why does the Torah tell us that Yocheved saw that Moshe was Tov? In addition, the Torah implies that she sensed this immediately after Moshe was born, as the Passuk says “VaTeled Ben VaTera Oso Ki Tov”, how was this possible? What was the Tov that she was able to sense from the moment that Moshe Rabbeinu was born?

Rashi answers this last question on the spot: “KisheNolad Kol HaBayis Kulo Orah”. When Moshe was born, the entire house filled with light. It was this light that helped Yocheved understand that Moshe was “Tov”.

Now, as we have seen, “Tov” does not mean “special” or “different”, or even “good”, it is a word with a specific connotation, related to HKBH, the Torah and Bnei Yisroel. If this is the case, we must ask: why did the fact that the house filled with light show Yocheved that Moshe was “Tov” specifically and not “Kadosh”, or some other descriptor?

The Gemara in Sotah, upon which the words of Rashi are based, answers this question: the Ohr which Yocheved sensed when Moshe was born informed her that he was Tov, because the Passuk in Beraishis says “VaYa’ar Elokim Es HaOhr Ki Tov.” The Gemarah seems to be telling us that Ohr, light, has an element of Tov akin to that of Tov Hashem Lakol, and the phenomenon of “KisheNolad Kol HaBayis Kulo Orah” therefore led to “VaTera Oso Ki Tov”.

It would seem, from the Gemara, that if we understand the aspect of Tov that is communicated by the words “VaYa’ar Elokim Es HaOhr Ki Tov” we will be able to understand why Moshe was seen as “Tov” and perhaps then how it relates to the concept of “Tov Hashem LaKol”.

In order to do so, however, it would seem necessary to answer a simple question about this Gemara.

The phrase “VaYa’ar Elokim Ki Tov” appears several times throughout Ma’aseh Beraishis, seemingly indicating that the word “Tov” applies to many parts of the Briah. If so, why does the Gemara assume that Yocheved’s realization that Moshe was “Tov”, VaTereh Osso Ki Tov Hu VaTitzpinehu Shelosha Yerachim, was related specifically to Ohr?

The Netziv, in Hamek Davar, explains the words VaYa’ar Elokim Es HaOhr Ki Tov” in a way that answers this question, and can allow us new insight into the concept of Tov in general.

There are, explains the Netziv,two ways to understand the words “Ki Tov”. Everything in in the Briah was created for a particular purpose, a specific Tafkid, but some things have a Tafkid that is seen as positive and some that are seen as negative. There are Brios that can be defined as Mazikim—their very purpose is to damage or harm other Brios—a Tafkid that can be seen as less than good. With regard to these Brios, Hashem knew that their Tafkidim were not positive, but they were still Tov because they were created in a way that allowed them to maximize their effectiveness in their particular purpose. It is about these Brios that the Torah says “VaYa’ar Elokim Es HaOhr Ki Tov”, without mentioning the particular Briah.

The words “Vayaar Elokim Es HaOhr Ki Tov”, explains the Netziv, have a different connotation. These words tell us that Ohr is “Tov B’Emes”, actually Tov, not only in its creation but in its Tafkid as well. Not only that, but Ohr also imparts Tov upon other things in the Briah. It is for this reason that the Medrahs in Beraishis Rabba refers to rain as “Ohr”, for it brings Tov into the Briah. It is therefore only Ohr, which this unique aspect of “Tov B’Emes”, that is called Tov directly, as the Passuk says “Vayaar Elokim Es HaOhr Ki Tov”.

With this in mind, we can understand the Gemara in Sotah as follows: when Yocheved saw that the arrival of Moshe Rabbeinu brought Ohr into her home, she realized that he had a capacity to be Tov B’Etzem, that his Tafkid in life was one that was Kulo Tov and that he could bring further Tov into the Birah. Because it is the only part of the Briah that is referred to as Tov in this way, “Vayaar Elokim Es HaOhr Ki Tov”, the presence of Ohr represented an aspect of “Tov” and therefore, “VaTera Oso Ki Tov”.

We can explain the Gemara in Menachos based on this idea as well. If the aspect of Tov mentioned regarding Moshe Rabbeinu is related to the concept of Tov B’Etzem than we can assume that the same is true of the other parts of the Drasha as well: Yavo Tov V’Yikabel Tov M’Tov L’Tovim. The Gemara is not a mere play on words, it is telling us that Moshe Rabbeinu, HKBH, the Torah and Klal Yisroel are all linked by this aspect of Tov B’Etzem, each representing this quality in its own right.

If this is true, we can understand the Passuk in Tehillim in a new light: “Tov Hashem Lakol V’Rachamav Al Kol Ma’asav”. As the Gemara tells us, the word Tov in this Passuk refers to the Middah of Tov B’Etzem: everything that HKBH does is Tov B’Emes, without any negative aspect.

One can look at the parts of our lives that are less than positive and assume that they are done “L’Tova”, for the best. Like Mazkim, they have a Tafkid, which while not pleasant, is the Ratzon Hashem and they are therefore tbut are Tov in their creation. The Passuk here tells us otherwise: the moments, events and periods of our lives that seem less than good are in fact Tov B’Emes—they are actually Tov: not just for the best, but actually Tov B’Etzem.

There is of course an important lesson in Emunah that stems from this idea: we must look at all parts of our life through the lens of Tov Hashem LaKol, understanding that it is Tov B’Etzem. There is another message as well, however: the Gemara puts Klal Yisroel in the same category of “Tov” as the Torah and HKBH, Yavo Tov V’Yikabel Tov M’Tov L’Tovim. This would seem to tell us that Klal Yisroel has this aspect of Tov B’Etzem as well: while it may not always be apparent, we too are Tov B’Emes. Each member of Klal Yisroel has the capacity to exist in the same way that Moshe Rabbeinu did, with a Tafkid that is Kulo Tov and the ability to impart further Tov on those around us.

If we keep these lessons in mind, we will be well suited to appreciate the Tov in our lives and use the opportunities we are presented to achieve our own Tafkid of Tov B’Etzem. This will further allows us to join the ranks of Karov Hahsem L’Kol Korav, singing the Tehilas Hashem L’Olam Va’Ed.