Flying High

The Yom Tov of Simchas Torah—whether celebrated in conjunction with Shemini Atzeres or the next day, brings with it much joy—but also many questions. Why does the period of Yomim Noraim end with this day—what are we celebrating, and why now? We spend the day clutching the Sifrei Torah while dancing and singing but it is hard to know what the Avodas HaYom is meant to bring us. What is clear is that we are rejoicing not only about, but with, the Torah: Nagil V’Nasis B’Zos HaTorah. In order to appreciate the Yom Tov, then, it may be helpful to understand our most precious gift in a new light, through the words of Dovid Hamelech.

Kapital 119 begins with the words Ashrei Temimei Derech, and has the distinction of being the longest Perek in all of Sefer Tehillim. The Perek is written in sets of eight Pessukim, each beginning with the same letter of the Aleph Bais. The subject of these Pessukim is singular: Dovid speaks about the Torah, essentially composing an ode to his most treasured possession. From a purely lyrical perspective, this Perek is a work of art but we know that the real beauty of the Pessukim is not in the words but in their meaning.

Radak tells us that this Perek is “Nechmad Meod”, as evidenced by the use of the Aleph Bais, and then explains an important aspect of its composition. There are twelve words which Dovid Hamelech uses to refer to the Torah, and each Passuk contains one of them. These words each refer to a different aspect of the Torah, and they are: Derech, Torah, Eidus, Pekudim, Mitzvah, Amirah, Dibur, Mishpat, Tzedek, Emunah, and Chukim. Radak continues, explaining what each of them mean. For example, Torah refers to the way in which the Mitzvos are meant to be done, while Derech is related to the way that the Mitzvos affect us.

While it is daunting to try and highlight particular parts of this lengthy Kapital, there are particular Pessukim which are at once familiar and can help us understand the general thrust of the Perek. For example, it is within these lines that we find a very simple expression of gratitude for the gift Torah: “Baruch Attah Hashem Lamdeni Chukecha.” Elsewhere, Dovid asks for the ability to access greater depths of Torah: “Gal Einai V’Abita Nifleos M’Torasecha” and “Nidvos Pi Retzei Nah U’Mishpatecha Lamdeni”

Within this Perek Dovid discusses his genuine appreciation for the Torah, with Pessukim such as “Tov Li Toras Picha M’Alfei Zahav VaKessef”, “Mah Ahavti Torasecha Kol HaYom Hi Sichasi”, and “Sos Anochi Al Imrosecha K’Motzei Shalal Rav”. Other Pessukim speak about the lifeline that Torah provides: “Yehi Tamim B’chukecha L’Man Lo Eivosh”, and “Lulei Torascha Shashuai As Avaditi M’Onyi”.

While many of these Pessukim could have been written by anyone with true Ahavas HaTorah, it is this final theme that is perhaps unique to Dovid Hamelech. Having endured all manner of torment throughout his life, it is especially poignant to read of the way Dovid’s connection to the Torah was fostered during trying times. This is a motif that is particularly apparent in the Pessukim that begin with the letter Zayin.

These Pessukim contain very plain expressions of the role the Torah played in Dovid’s darkest times: “Zos Nechamasi B’Anyi Ki Imrasecha Chiyesani”. It was the Torah that kept Dovid alive during those periods of his life. Even as he was chased by those who mocked him and his ideals, he held fast: “Zedim Helitzani Ad Meod M’Torascha Lo Natisi”.

Within this octet, we find a Passuk that seems very appropriate to he who wrote it. Dovid tells us: “Zemiros Hayu Li Chukecha B’Bais Megurai”. Radak explains that the words “Bais Megurai” refer to the various places in which Dovid found himself in Galus, roaming from one location to the another. It was at these times that the words of the Torah were akin to Zemiros, replacing his sadness, and allowing Dovid pleasure even as he was in difficult positions.

As we know, Dovid Hamelech had a special capacity for music, and is known as the Ne’im Zemiros Yisroel. It would therefore seem that there could be no greater praise that for Dovid to refer the Torah in musical terms, “Zemiros Hayu Li Chukecha”. It seems, however, that Chazal did not see these words in the same light that we may.

The Gemara in Sota discusses the tragic story of Uzza who was Niftar after trying to prevent the Aron Hakodesh from falling as it was returned from the possession of the Pelishtim. It is clear, from both the Gemara and the Pessukim, that Uzza himself made a mistake, and was punished for his miscalculation. Nonetheless, Chazal assumes that since this happened during the reign of Dovid, he in some way bore responsibility.

The Gemara therefore asks “Mipnei Mah Ne’enash Dovid”? Rashi explains that the Gemara wonders why the death of Uzza came at the hands—through the actions—of Dovid Hamelech. The Gemara answers: “Mipnei SheKara L’Divrei Torah Zemiros”, as the Passuk in Tehillim says “Zemiros Hayu Li Chukecha B’Bais Megurai”. The Gemara continues, explaining why these apparently beautiful words were the source for Onesh.

“Amar HKBH Divrei Torah She’Kasav Bahen HaSaif Einecha Bo V’Einenu Atah Koreh Osan Zemiros”. The Kaviyachol challenged Dovid’s words based on a Passuk in Mishlei, which says “HaSaif Einecha Bo V’Einenu”. Rashi explains that the word HaSaif alludes to closed eyes, and the overall Passuk means that if one is Mesiach Da’as from the Torah, “V’Einenu” it disappears. The question asked by HKBH was how Dovid could compare the Torah, with these qualities, to Zemiros.

The Gemara continues, explaining that because of Dovid’s mistake, Hashem said to him: “Hereni Machshilcah B’Davar SheAfliu Tennikos Shel Bais Rabban Yodin Oso.” Dovid was punished as something that even children know was hidden from him. The “Davar SheAfliu Tennikos Shel Bais Rabban Yodin Oso” was that the Aron Kodesh should not be placed in a wagon. Because Dovid was Nichshal in this Inyan, the Aron was in fact placed in a wagon, and almost fell out, leading to the error and punishment of Uzza.

This Gemara is very difficult to understand. First, why is the Passuk in Mishlei, “HaSaif Einecha Bo V’Einenu”, contradicted by the words “Zemiros Hayu Li Chukecha”? Why did Dovid deserved to be punished—why can’t the two Pessukim coexist? And, if they can’t, what was Dovid’s mistake? If it is somehow disrespectful to refer to the Torah as Zemiros, why did Dovid do so? Further, why was he punished in this way? What about the mistake Dovid made led HKBH to say “Hereni Machshilcah B’Davar SheAfliu Tennikos Shel Bais Rabban Yodin Oso”? Why was this punishment chosen?

In order to understand this Gemarah, we must better understand the Passuk in Mishlei that was apparently the downfall of Dovid in this matter. Perhaps we can do so based on a Gemara at the beginning of Brachos.

The Gemara there discusses the power of Krias Shema, and then tells us: “Kol HaOsek B’Torah Yisurin Bedilin Mimenu”. If one learns Torah, Yessurin stay away from him. The Gemara proves this from a Drasha based on two Pessukim. The first is in Iyov and says “U’Bnei Reshef Yagbihu Oph”, with Reshef referring to Yissurin which can be avoided through Oph. The second Passuk is the one in Mishlei, “HaSaif Einecha Bo V’Einenu”, which is speaking about Divrei Torah, and therefore “Ain Oph Ela Torah”.

It emerges that the Passuk in Mishlei, about which Dovid was in some way mistaken when he said “Zemiros Hayu Li Chukecha”, teaches us that “Kol HaOsek B’Torah Yisurin Bedilin Mimenu”, because “Ain Oph Ela Torah”.

How can we understand this Gemarah? What is the “Oph” aspect of the Torah, why does it prevent Yissurin from befalling a person, and how does this fit into the Gemara in Sota?

To answer these questions, we look to an interesting source.

There is a very old Piyut called “Kel Mistater”, written by Rav Avraham Maimon, one of the Mekubalim of Tzfas in the 16th century and a Talmid of Rav Moshe Kordeviro. The Piyut is sung by many at Shalosh Seudos and also appears as part of the Seder Hakafos of Simchas Torah. Its lines are clearly rooted in the Toras Nistar, but there is an aspect of Nigleh as well, as the words speak clearly and beautifully about HKBH, His Hashgacha and the Torah itself.

In the second stanza, the Paytan speaks about the Chachama HaSetumah, the hidden Chochma of the Torah, and concludes: “M’Ayin Timatzeh V’Hi Ne’elama Raishis Chachma Yiras Hashem.” These words refer to the Torah as having come from nothing and then bring hidden—certainly deep and meaningful words that require explanation on a level we can comprehend.

In Divrei Yoel to Simcha Torah, R’ Yoel of Satmar examines all the various Piyutim said between Hakafos, including a detailed explanation of Kel Mistater. There, he explains these words based on a thought of his grandfather, the Yitav Lev.

The Passuk at the end of Parshas Beraishis tells us that Chanoch walked with Hahsem “V’Aienenu Ki Lakach Oso Elokim”. The Yitav Lev, there explains that one who truly walks with Hahsem, and follows in His ways, will come to see himself as “Ayin”, a non-entity. On the other hand, one who performs Mitzvos for his own sake will become self-obsessed and self-aggrandizing. While this is somewhat intuitive, the Yitav Lev explains why this phenomenon on a very deep level.

Based on writing of the Zohar and others, we learn that a Mitzvah that is done “B’Dichilu U’Rechimu”, with true and pure intent and focus, is taken to Shamayim, with no part of it left on this world. If, however, Mitzvos are not done for the proper reasons, they remain here on earth. A person who is Oved Hahsem on the proper level is therefore an “Ayin” because he has no Mitzvos on this world, as opposed to one whose Mitzvos stay here. This is the meaning of the Passuk in Beraishis: Chanoch was “Eneinu” because “Lakach Oso Elokim’, all his Mitzvos were taken to Shamayim.

Based on this idea we can understand the words of the Piyut: “M’Ayin Timatzeh V’Hi Ne’elama Raishis Chachma Yiras Hashem”. When one reaches a level of “Ayin” his Mitzvos are “Ne’elemah” because they ascend to Shamayim, and this in turn leads to true Yiras Hashem.

R’ Yoel also uses this idea to explain the Gemarah in Brachos. The concept of “Ain Oph Ela Torah” is the Torah that flies up to Shamayim, Torah that is indeed learned with true “B’Dichilu U’Rechimu”. If someone learns Torah in this way, he will be an Ayin, and he will also be protected from suffering. It is the Torah of Oph, which does not remain on this world, that creates a reality of “Yisurin Bedilin Mimenu”.

Perhaps, with this in mind, we can understand the Gemara in Sota.

With the words “Zemiros Hayu Li Chukecha” Dovid takes ownership of his Torah, using it as a comfort, so to speak. In reality, however, one on his Madreiga should hope to achieve a level of “Ayin” in which his learning almost does not exist on this world, but is Poreach to the Shamayim. Thus HKBH turns to him asking: “Divrei Torah She’Kasav Bahen HaSaif Einecha Bo V’Einenu Atah Koreh Osan”. Torah has the ability to fly, through the aspect of Ain Oph Ela Torah, and ascend to the highest level, yet Dovid relegates it to mere Zemiros, using them to comfort him.

Because of this slight error, on the level of Dovid Hamelech, Hashem says “Hereni Machshilcah B’Davar SheAfliu Tennikos Shel Bais Rabban Yodin Oso”. Because Dovid shackeled himself, so to speak, missing the opportunity to become an “Ayin”, and allow his Torah to reach the Shamayim, he erred in a simple matter, worthy of a child who has certainly not reached the Madreigos to which Dovid himself was capable.

The message of the Gemara, then, is about understanding the power of our own Avodah. All too often we sell ourselves short, failing to understand what we are capable of. We place ourselves in the category of Tennikos Shel Bais Rabban, settling for Zemiros instead of aspiring to a reality of “Ain Oph Ela Torah”.

Perhaps this is why we end the season of Yomim Noraim with Simchas Torah. After these days of intense Avoda and its attendant self-introspection, when we are all feeling elevated, we take the Torah in our arms, renewing our connection and reminding ourselves of our own abilities. We declare our love for the Torah and can hopefully be driven to aspire for greatness, reaching for levels of achievement otherwise unimagined. It is in the glow of the Yomim Noraim we can dream of being left empty-handed as our Torah and Mitzvos ascend the heavens.