Hear Him

As we know, the Korbanos in the Mikdash were accompanied by Shir. Each day, while the Korban Tamid was brought, the Leviim sang a particular Perek of Tehillim, which we recite as the Shir Shel Yom to this day. On Yomim Tovim, when a Korban Mussaf was brought as well, a separate Shir was sung. Those Shiros are outlined in Meseches Sofrim, and according to Minhag HaGr”a, are substituted for the regular Shir Shel Yom on the appropriate days. We can assume that the Perakim of Tehillim chosen to accompany the Korban Mussaf of a particular day must relate to that Yom Tov, and can therefore shed some light on the messages of the Yom Tov. This is of course true for the Shira sung on the first day of Sukkos as well.

Kapital 76 begins with the words “Lamintzeach B’Neginos Mizmor L’Assaf Shir”, but there is a Machlokes regarding the theme of this Mizmor. Rash, as well as Meiri, explains that Assaf wrote these words as a Shira upon the downfall of Sancherev, which we saw B’Nevuah. As we know, the army of Sancherev was banished throught a Nes Nigleh, which is hinted to by the first words of the Mizmor: “Nodeh B’Yehuda Elokim B’Yisroel Gadol Shemo.” The Nes caused the Shem Hashem to be recognized and glorified in Yehudah and Yisroel.

Radak, however, explains that this Mizmor is said with regard to Milchemes Gog U’Magog. Accordingly, the words “Nodeh B’Yehuda Elokim B’Yisroel Gadol Shemo” refer to the era of unprecedented recognition of the Malchus Hashem that will follow the Milchama.

The words of the Perek can obviously be understood through either approach. The Pessukim speak about a war fought by Hahsem: “Shama Shavar Rishfei KEshes Magan V’Cherev Selah”. The tools of war—arrows, swords, and shields—are rendered useless by the Kol Yachol. The warriors, once gallant and mighty, were weakened as well: “V’Lo Matzu Kol Anshei Chayil Yidehem”.

The Perek also speaks about the results the victory. “Na’or Attah Adir M’Harirei Teref.” After the coming victory—be it over Sancherev or in Melechemes Gog U’Magog—the Gevuras Hashem will be palpable. As a result, the Umos HaOlam will realize their relative feebleness: “Attah Norah U’Mi Ya’amod Lifanecha…”

Whether we take the view of Rashi or Radak, it is clear that the Perek speaks about a victory over and enemy that came because of Mishpat and Din, “M’Shamayim Hishma’ata Din…B’Kum LaMishpar Elokim…”, and the results of these Nissim. Interestingly, the Haftoros of both the first day of Sukkos and Shabbos Chol HaMoed speak about Milchemes Gog U’Magog, which at least according to Radak connects this Perek to the Yom Tov for which it is the Shir Shel Yom. There is, however, a more overt connection.

At the beginning of the Perek, speaking about the time following the war, the Passuk says: “VaYehi B’Shalem Sukko U’Meonaso B’Tzion.” Chazal, and various Meforshim, explain that Shalem is Yerushalayim—this was the name given to the city by Malkitzedek. Accordingly, the Passuk is referring to the Sukkah of Hashem that is in Yerushalayim: the Bais Hamikdash.

Radak explains this Passuk according to his understanding of the Perek: Binyan Bais Shlishi will come on the heels of Milchemes Gog U’Magog, and so these words describe the aftermath of the war. When the Shem Hashem is made great, through the Nissim of the war, “VaYehi B’Shalem Sukko”. According to Rashi, and the others who understand the Perek as speaking about Sancherev, this Passuk is a little more difficult to understand. Why do these words appear here?

In either case, we cannot ignore the fact that the term Sukkah, which is of course related quite closely to this Yom Tov, is used. This Passuk therefore establishes a connection between the Yom Tov and its Shir, but we must understand its words completely. As we know, there are many terms that can be used to describe the Mikdash, but “Sukkah” is not a common one—why is it used here? What is the connection between the Bais Hamikdash, especially as it stands following victory brought about by Nes, and the Sukkah? Why is this word used here? In the Derech HaPshat, the Passuk is clearly talking about the Bais Hamikdash, but there is a Medrash that explains these words slightly differently.

The Medrash Shochar Tov here tells us: “M’Techilas Briaso Shel Olam Asah HKBH Sukkah B’Yerushalayim Kaviyachol SheHaya Mispallel B’Socha”. From the time of Brias HaOlam, well before the Mikdash was built, Hashem made Himself a Sukka in Yerushalyim, in which he would Daven, Kaviyachol. The Medrash tells us the text of that Tefillah: “Yehi Ratzon Milfanai SheYehiyu Bnei Yisroel Osin Retzoni K’Dei Shelo Achriv Baisi U’Mikdashi”. Hashem would Daven, in his Sukkah, that He not be forced to destroy the Bais Hamikdash due to our Aveiros.

The Medrash continues, pointing out that when the Mikdash was in fact destroyed because of our inequities, the word Sukkah is uses, as the Passuk in Eicha says: “VaYachmos K’Gan Sukko Shiches Moado”. This, concludes the Medrash, refers to the status of the Bais Hamikdash as a “Makom Misvaed B’Tefilah”.

It seems, from the Medrash, that the use of the word “Sukkah” to refer to the Bais Hamikdash relates to the aspect of Makom Misvaed B’Tefilah. How can we understand this? In general, the Mikdash was a place of Avodah, but we don’t think of it as being related to Avodah ShebiLev. In what was is the Bais Hamikdash a Makom Misvaed B’Tefilah? Further, why is this refered to by the word Sukkah? The Medrash tells us that Hahsem built himself a Sukka, not a Bayis or a Dira, but a Sukkah, and that is where He was Mispallel, Kaviyachol. Why is this word used specifically? What is the aspect of Tefillah related to the Sukkah?

The truth is that while the Korbanos and other Avodas Hamikdash are foremost in our mind when we think about the Bais Hamikdash, the Navi makes it clear that this was not its only role. Yeshaya tells us: “V’Haviosim El Har Kodshi V’Semachtem B’Bais Teffilosi…” We see that the Bais Hamikdash was indeed a Makom of Teffilah—how can we understand this aspect of the Bais Hashem? It is also notable that there seems to be an aspect of Simcha attached to this role “V’Semachtem B’Bais Teffilosi”, how can we understand this?

The Gemara asks an interesting question: “Minayim SheHKBH Mispallel”, how do we know that there is an aspect of Teffilah related to the Borei Olam? The Gemara answers using this Passuk: “V’Semachtem B’Bais Teffilosi Tefilasam Lo Ne’emar Ela Tefilosi”. Because the Passuk uses the word “Teffilosi”, meaning “my Teffilos” and not “Tefilosam”, their Teffilos, we see that HKBH does in fact Daven.

If we take both the Gemara and the Medrash Shochar Tov into account, we learn an important lesson about the Mikdash: the Sukka that HKBH built in which to Daven, was replaced by the Bais Hamikdash as the Makom Tefilah of Hashem. How can we understand this? Why does HKBH daven, and why specifically in the Mikdash, so to speak?

R’ Yonnosan Eibshitz, in his Chidushei Aggados, explains this Gemarah with an important insight.

He begins by noting that the Umos HaOlam laugh at us as a result of this Gemarah. The implication is clear: if we know that Hashem is the Kol Yachol, the Shomea Tefilah who alone can grant our requests, why would He need to Daven?

R’ Yonnosan explains that there are two types of Teffilah. The first is the one with which we are most familiar: the “Kattan” is Mispallel to the “Gadol” asking Him to fulfil his Bakashos. The second, however, is less intuitive, but can be explained via a Mashal. Sometimes, a father must ask his children to obey his word, so that there will be no need for discipline. The father knows that he will be forced to punish a wayward child, but he does not wish to, so he begs his children to obey his dictates.

This, explains R’ Yonnason, is the Tefillah of HKBH. The abiding love that HKBH has for his children, the Ahavas Olam, makes it difficult for Him to mete out Onesh, even when necessary. He is therefore “Mispallel” to his children, begging them to stay on the path that avoids destruction.

This is why the Mikdash is the Makom Teffilah of HKBH. It is in the Mikdash that a person most strongly feels a connection to HKBH, through the various Avodos that are done there, and it is there that he is primed to receive this message. When a person recognizes the Malchus Hashem most clearly, he is most likely to be steered upon the path that avoids punishment.

The Teffilah of HKBH “Yehi Ratzon Milfanai SheYehiyu Bnei Yisroel Osin Retzoni K’Dei Shelo Achriv Baisi U’Mikdashi” is most appropriate for the Mikdash, because it is there that we are best positioned to accept it. Hashem Davens to us, so to speak, and in the Mikdash we can hear his Teffilos and commit to fulfilling His Bakasha. This is of course accompanied by a sense of Simcha, as we rejoice in the knowledge that the Ahava of HKBH—and his desire to be Metiv—propels his Teffilos: “V’Semachtem B’Bais Teffilosi”.

Once we understand the concept of “Bais Teffilosi” we can perhaps understand the reason the term Sukkah is used in reference to this aspect of the Mikdash. In the Bais Hamikdash, where we most acutely feel the Malchus Hashem and the protection He affords us, we are best able to be the recipients of His pleas to stay the course, to remain upon the Derech HaYashar so that we may avoid disaster.

This can help us understand the Pshat in the Passuk according to Rashi as well. After the Mapalah of Sancherev, the Avodah in the Mikdash would take on a different feel. Newly secure in the knowledge that Hashem protects us, the Mikdash would take on the feeling of a Sukkah, Klal Yisroel would be more likely to respond to the Teffilos of HKBH that can be heard there: “VaYehi B’Shalem Sukko”.

This is of course an important message as we enter our own Sukkah.

As we sit in the Tzilah D’Hemenusah we too are reminded of the protection which is provided to us by HKBH. In the Sukkah we sit in the embrace of HKBH and are reminded that of the “Ahavas Olam Ahavticha”. On this, the Zman Simchosenu, we rejoice in the knowledge that Hashem loves us, and does not wish to punish us. As such, the Sukkah is perhaps also a place for the Teffilos of HKBH, as He urges us to stay upon the Derech Hashem so that we will not be subject to punishment.

Sukkos is a time that we feel unusually close to the Borei Olam, as we sit in his shade. If we listen closely, we may then hear His Teffilos, begging us to return to Him, so that we may soon see a Kiyum of the words “VaYehi B’Shalem Sukko U’Meonaso B’Tzion” in their fullest.