Dying of Love

Kapital 44 begins with the words “Lamenatzeach L’Bnei Korach Mizmor”, and is one of ten Perakim attributed to this group. There is a Machlokes among the Meforshim as to the role of Bnei Korach in Sefer Tehillim, which is important to understand.

Rashi, earlier, explains that three sons of Korach—Asir, Elkana, and Aviasaf—were originally caught up in their father’s scheme, but separated themselves when the Machlokes erupted. Because of this, when the earth swallowed up the Adas Korach, a shelf was emerged for them on which they rested rather than descending into Gehinom. The Gemara in Sanhedrin explains that this is the meaning of the words “U’Bnei Korach Lo Meisu”. They were not left upon this earth, but they survived nonetheless. The Gemara relates that they remained on the shelf singing Shira, and Rashi explains that this Shira became these Perakim of Tehillim.

Radak, on the other hand, explains that the Bnei Korach were not in fact involved in authoring these Perakim. Rather, Dovid Hamalech wrote them and gave them to the Bnei Korach who were Meshoririm—the Leviim who sang Shira—at the time. According to this approach, these Perakim are not that much different than many others in Sefer Tehillim which were written by Dovid, Al Pi Ruach Hakodesh, and given to the Leviim to sing as Shira in the Mikdash.

According to both the approach of Rashi and Radak, however, we must assume that the words of the Bnei Korach are relevant to us, which is why Dovid chose to incorporate them into Sefer Tehillim. Indeed, this Perek has a timeless theme, as Radak and Sforno explain at the outset: it is a Teffilah asking HKBH to bring the Geulah.

The actual Mizmor begins by reminding us of the Nissim that HKBH has brought in the past: “Elokim B’Azneinu Shamanu Avoseinu Sapru Lanu”. We have heard from our forefathers of the Nissim that HKBH has done in the past, “Poel Pa’alta B’Yimehem…” The Passuk describes these Nissim: “Atah Yadcha Goyim Horashta VaTita’em”, the nations that inhabited Erertz Yisroel were driven out by the Yad Hashem. Radak notes that the words “Attah Yadcha” make it clear that we recognize the fact that these nations did not leave because of our actions, but because HKBH uprooted them.

Our relative helplessness, considering the Yad Hashem, is expressed in the next Passuk as well: “Ki Lo B’Charbam Yarshu Aretz…” As Radak explains here, our weapons were not the cause of our victories, “Ki Yimincha U’Zeroacha V’Ohr Panecha…” This awareness leads us to declare, later in the Perek, “Ki Lo B’Kashti Evtach V’Charbi Lo Toshieni”. Sforno adds that this cognizance renders us worthy of the following Passuk: “Ki Hoshatanu M’tzareinu…”

In offering our Teffilos for Geulah, part of the Perek discusses the experience of Galus: “Af Zanachtu V’Tachlimeinu…” we have been cast aside and humiliated. We find ourselves amongst those who wish us ill, “Titnenu K’Tzon Ma’achal…”, and we are left helpless. The Passuk also discusses the seemingly interminable nature of Galus: “Timchor Amcha B’Lo Hon…”. Radak explains that just as when someone sells an object, he never expects to have it returned, “Orech Goluseinu K’Ilus Machartanu L’Goyim”, the length of the Galus makes it seem as though we have been sold.

Yet, as much as we suffer, and as long as the Galus seems, we stay true to Hashem: “Lo Shechachnucha V’Lo Shikarnu B’Brisecha.” Similarly, “Lo Nasug Achur Lebenu”, we have not turned our hearts from Avodas Hashem. Malbim explains that even though the realities of Galus have sometimes made it difficult for us to do Mitzvos, our hearts remain true to Hashem.

The Perek concludes with a desperate plea: “Urah Lama Tishon Hashem.” We ask HKBH to awaken, so to speak, and as Radak writes, pay heed to our suffering. We ask, “Lama Panecha Tastir…Kuma Ezrasa Lanu U’Pideinu L’Man Shemecha”, seeking the ability to sense the presence of HKBH in our lives, a experience that comes with Geulah.

As may be expected in a Perek that discusses the pains of Galus as a way of begging for Geulah, the Pessukim mention one of the most harrowing aspects of our existence: “Ki Alecha Haragnu Kol HaYom Nechshavnu KaTzon Tivcha.” The reality of Galus is that we are called upon to give up our lives for HKBH, though Ibn Ezra notes that this is done by choice rather than force: Yidden make the ultimate sacrifice rather than surrendering their faith. Compounding this pain is the frequency with which this step must be taken: Radak translates the words “Kol Hayom” as “Tamid”, reminding us that the possibility of this choice is always in the offing.

The words “Ki Alecha Haragnu” and “Nechshavnu KaTzon”, call to mind scenes of great sacrifice, the many times throughout the millennia that our ancestors have chosen to walk to their deaths, heads held high, merely because of their identities. The words “Kol HaYom”, however, require some explanation. Do we indeed face death “all day”? Radak renders these words as “Tamid”, constantly, but that is questionable as well: though our nation is often called upon to make this choice, to say that it is constant seems out of scale. How can we understand these words? Why do we consider the reality of “Ki Alecha Haragnu” to be “Kol HaYom”?

This question becomes perhaps even stronger if we consider a Gemara in Gittin, in middle of the Sugyos that discuss the Churban HaBayis.

There, the Gemara tells the story of two groups of Jewish children taken captive by the Romans and sent by boat to be used for illicit purposes. The young ladies, recognizing their fate, chose to jump into the sea rather than being used as tools of Roman depravity, their counterparts following soon after. The Gemara concludes, telling us that it is to these elevated souls that the words “Ki Alecha Haragnu Kol HaYom” refer. Although the words “Kol HaYom” still require explanation, we can well understand how this story relates to these words.

Later, however, the Gemara offers a different Drasha based upon these words: “Zu Milah Shenitna B’Shmini”. The words “Ki Alecha Haragnu Kol HaYom” explains the Gemara, refer to the Mitzvah of Milah, which is done on the eighth day of a boy’s life, as the Passuk in this week’s Parsha tells us: “U’Bayom HaShemini Yimol Besar Orlaso”. This Gemara is difficult to understand on its face: what does the Mitzvah of Milah have to do with the reality of “Ki Alecha Haragnu Kol HaYom”?

Rashi, obviously sensitive to this question, explains the Gemara on the most basic level: “Haragnu Kol HaYom D’Zimnin D’Meis.” Because Milah has an element of danger—and can be fatal in some cases—its performance fits into the paradigm of “Ki Alecha Haragnu Kol HaYom”.

The words of Rashi allow us to understand the connection between the Mitzvah of Milah and the words “Ki Alecha Haragnu”, as Milah presents the possibility of death, but the application of the words “Kol HaYom” is still questionable. Why does the Gemara refer to Milah as being in the realm of “Ki Alecha Haragnu Kol HaYom”, and how can this perhaps allow us to understand the Passuk in context?

Perhaps we can answer this question with an insight into the connection between Millah and Yetzias Mitzrayim.

The Passuk in Yechezkel, which we mention in the Haggadah”, refers to Bnei Yisroel in Mitzrayim as having been “Eirum V’Eryah”, unclothed and bare, certainly an interesting description.

The Shem M’Shmuel, in Parshas Vayakel, points out that the Torah describes Adam Harishon similarly after his Chet because his Aveirah was caused by Prikas Ol. Because Adam lacked a proper measure of Kabalas Malchus Shamayim, he was described as unclothed. Similarly, while in Mitzrayim, our ancestors were Porek Ol to an extent, and so they are described as having been “Eirum V’Eryah”. When HKBH wished to take us from Mitzrayim, continues the Shem M’Shmuel, we were given two Mitzvos that addressed our Prikas Ol: Korban Pesach and Bris Milah. The Korban Pesach, called an Avodah, was a way of eliminating any influence of Avodah Zarah, and bringing the Ol Malchus Shamayim into our lives.

Bris Milah has a similar effect: the Rambam in Moreh Nevuchim explains that Milah removes or blunts our connection to Taivah and illicit desires. As such, when one undergoes Milah, he is better prepared to accept the Ol Malchus Shamayim and all that comes with it.

Milah, however, has an additional benefit, as the Shem M’Shmuel explains. While Korban is an act of Kabalas Ol Malchus Shamayim, it comes from Yiras HaOnesh and, therefore, lacks a vital element: Simcha. Milah, however, removes our desires for external pleasures, thereby allowing us to be Mekabel Ol Malchus Shamayim B’Ahava. When Ahavos Chitzonios, the pursuit of outside enjoyment, is removed, we can truly accept the Ol Mitzvos with Simcha and Ahavas Hashem. this is why Milah is always a prerequisite for Korban Pesach, “Kol Orrell Lo Yochal Bo”: only the combination of Milah and Korban Pesach can allow us to be Mekabel Ol Malchus Shamayim completely, with a balance of Yirah and Ahava.

The words of Shem M’Shmuel reveal that our ability to achieve true Ahavas Hashem comes from Milah, which removes Ahavos Chitzonios. It is also true that Mesiras Nefesh comes from Ahavas Hashem: “V’Ahavta Es Hashem Elokecha…B’Chol Nafshecha”. Mesiras Nefesh and Bris Milah are linked axiomatically: Bris Millah allows us to achieve the Ahavas Hashem necessary for true Mesiras Nefesh.

This idea can certainly allow us to understand the Gemara in Gittin: because the ability to be Moser Nefesh is rooted in Milah, the words “Ki Alecha Haragnu” are certainly linked to this Mitzvah. Perhaps it can also help us understand the words “Kol HaYom” in a different light.

Although many have been called upon to make the ultimate sacrifice Al Kiddush Hahsem, we know that there are moments in each of our lives that require us to access the same capacity, though with less finality. The Passuk is telling us that each time we choose HKBH over anything else, it comes from the same roots as those who have stood tall in the face mortal danger. When we allow our Ahavas Hahsem to dictate our action, be it in the realm of “B’Chol Levavech”, “B’Chol Nafshecha” or “B’Chol Me’odecha”, we are accessing the gifts bestowed upon us by our Avos Hakedoshim. Indeed, “Ki Alecha Haragnu Kol HaYom”: those same Kochos that allows some to step up to the executioner, allows us to make infinite decisions each day, placing Ahavas Hashem over Ahavas Chitzonios.

It is this ability and these achievements that we call to mind with the words “Ki Alecha Haragnu Kol HaYom, begging HKBH to bring the Geulah so that we can be Mekabel Ol Malchus Shamayim with true Simcha, “U’Pideinu L’Man Shemecha. “