Blind Trust

Kapital 40 begins with the words “Lamenatzeach L’Dovid Mizmor”, a relatively unremarkable introduction that does little to help us understand the origin or theme of the Perek. Radak, however, tells us that this Mizmor is meant to be said by a “Chasid HaMedakeh Acharei Refaoso”. When someone finds himself in a difficult situation, the words of this Mizmor are to be offered as “Tehillah L’Hahsem Yisbarach”. In this vein, Sforno explains that the Perek was written by Dovid Hamelech when he returned to his full strength after being struck by illness. Rashi later adds that this Mizmor is “K’Neged Kol Yisroel,” meaning that it is connected to each of us.

Taking into account the words of the Meforshei HaPshat, it emerges that this Perek has universal relevance: each of us experiences periods of difficulty, and in these Pessukim we may find a way to express “Tehillah L’Hahsem Yisbarach” when those times are behind us.

The Mizmor itself opens with a very broad proclamation: “Kavo Kivisi Hashem VaYet Eilai V’Yishma Shavasi”. When he faced difficulties, Dovid placed his hope in Hashem, awaiting the Yeshua, which arrived when his Tefiflos were answered. As a result, the Teffilos of Tzar were replaced with those of Hoda’ah: “VaYiten B’Pi Shir Chodosh Tehillah L’Elokeinu…” This new Shir, in which Dovid thanks Hashem for the Chesed he has received, has far-reaching affect: “Yiru Rabim V’Yirau V’Yivitchu B’Hashem”. Those who hear of the Yeshuas Hashem are brought to increased levels of Yiras Hashem and Bitachon.

The people affected in this way, Dovid continues, are fortunate in their own right: “Ashrei HaGever Asher Som Hashem Mivtacho”. They have learned from whence the Yehsua truly comes, rather than placing their trust in “Rehavim V’Shatei Kazev”, which Rashi explains to mean the haughty and misguided, who cannot help them in any case.

In reflecting on the Chesed Hashem of which he was a recipient, Dovid Hamelech discusses a revelation that he had: “Zevach U’Mincha Lo Chafatzta…Oleh V’Chatas Lo Sha’alta”. Radak explains that Dovid understood that HKBH does not desire Kornabos in return for the Chasadim that are bestowed upon us. Rather, “Az Amarti Hinei Ba’asi B’Megilas Sefer Kasuv Alai”. It is the Torah, the “Megilas Sefer”, that Hashem desires, “La’asos Retzoncha Elokai Chafatzti”. When we experience a Yeshua from difficulty, we are to strengthen our Avodas Hashem, for this is the best way to show our appreciation for the Chesed we have received.

Dovid also speaks about another step he must take when he is saved by Hashem: “Bisarti Tzedek B’Kahal Rav…” He speaks about the Yeshua in public, allowing others to reflect on the Chesed Hashem, coming to increased recognition of the Hashgacha Elyona.

The Perek ends with a Teffilah, in which Dovid asks that he be Zoche to continued Chesed. This Teffilah begins with a familiar Passuk: “Attah Hashem Lo Sichleh Rachamecha Mimeni Chasdecha V’Amitcha Tamid Yitzruni.” Sforno explains that Dovid is not only asking that he be saved from any Tzaros that he encounters, but that he be entirely spared from experiencing further difficulties. He also asks that all those who seek Hashem be similarly graced: “Yasisu V’Yismichu Becha Kol Mivakshecha Yomru Tamid Yigdal Hashem…”

As the Meforshei HaPshat explain at the outset, this Perek has very broad relevance; it is indeed “K’Neged Kol Yisroel.” Therefore, the messages of its Pessukim can be applied in any situation and to anyone who benefits from the Chesedei Hashem. At the same time, we know that there are layers of meaning in each Passuk, and often Chazal reveal a specific meaning to a Passuk that otherwise seems expansive. One such example may be found towards the beginning of the Perek.

The Passuk says: “Rabos Asisa Attah Hashem Elokai…” Dovid speaks about the multitude of Tovos that HKBH does for us, comparing them to the Chasadim that he himself has seen. Further, “Nifleosecha U’Machshevosecha Eleinu,” when we experience this Chesed, we know that HKBH is constantly thinking of us, so to speak, ensuring that we are protected. This recognition leads to public expression, “Aggidah V’Adabera Atzmu MiSaper”.

The terms “Rabos Asisa” and “Atzmu MiSaper” seem to indicate that this Passuk refers, in a general sense, to the myriad Chasdei Hashem. Chazal, however, apply these words to a specific example, found in this week’s Parsha.

The Torah tells us “Vayehi Ki Zaken Yitzchok VaTichena Einav M’Raos”, as he grew older, the eyes of Yitzchok Avinu became weaker and his eyesight faded. Although we may think of sight loss as a by-product of aging, Yitzchok was the only one of the Avos to have suffered the effects of his age, and Chazal explain why this was the case.

The Medrash Tanchuma, on these words, brings several possible reasons that Yitzchok’s eyes became weak, among them: Hashem saw that Yitzchok would eventually give the Brachos to Esav, and therefore “Amar HKBH Yichu Einav V’Yavo Yaakov V’Yitol Es HaBrachos V’Lo Yihei Yitzchok Yodeah L’Mi Hu Mevarech”. Hashem did not want Esav to receive the Brachos, and so He caused the Yitzchok’s eyesight to fade, enabling Yaakov to pose as his brothers and attain the Brachos of his father. The Medrash concludes: “V’Dovid Tzavach Rabos Asisa Attah Hashem Elokai Nifleosecha U’Machshevosecha Eleinu…”

It is notable that the words “V’Dovid Tzavach”, indicating that Dovid Hamelech said these words with great emotion, appear only once in Medrash Tanchuma, in this Drasha. It follows that Dovid saw a particular connection between the words “Rabos Asisa Attah Hashem Elokai” and the fact that Yitzchok’s eyes were weakened in order for Yaakov Avinu to get the Brachos.

On the one hand, this connection is understandable: the Brachos that Yitzchok gave Yaakov certainly benefit Klal Yisroel in many ways and the fact that HKBH arranged matters so that this could occur, as the Medrash explains, is squarely within the realm of “Rabos Asisa Attah Hashem”. At the same time, one wonders why this is seen as a quintessential example of this Middah, as the Medrash seems to indicate. There are many instances of Chesed that HKBH has done for our nation that affected us for many generations—why do the words “VaTichena Einav M’Raos” cause Dovid to scream “Rabos Asisa Attah Hashem Elokai”? The Medrash seems to be highlighting a particular connection between the words in Tehillim and the story of Birchas Yitzhcok—how can we understand this?

This question is perhaps compounded if we think about the circumstances under which Yaakov received the Brachos. We know that Esav sold the Bechora to Yaakov, and the Brachos were, therefore, rightfully his. If so, it is hard to understand why the entire ruse was necessary in the first place: why couldn’t Yaakov just claim the Brachos that were coming to him? There seems to be an aspect of this story that is not immediately obvious, which may help us understand not only why Yaakov had to trick his father into giving him the Brachos to which he was entitled but also why this was such a prime example of “Rabos Asisa Attah Hashem Elokai.”

In trying to understand the story of Birchas Yitzchok on a deeper level, it is interesting to note a short Medrash that is found in Tanchuma as well.

When the Torah describes the preparation Rivka Imenu made in order for Yaakov to be able to get the Brachos, the Passuk says: “Vatikach Rivka Es Bigdei Esav Benah HaGadol…” The Medrash explains why Rivka had these Begadim: Esav had received them from Yitzchok, as the Bechor, and gave them to Rivka to watch because his wives were Oved Avodah Zarah. The Medrash continues, telling us that once Rivka saw that Yaakov bought the Bechora from Esav, she said, “B’Din Hu Sheyilbash Begadim Elu.” Since Esav had only come into possession of these clothes by dint of his status as Bechor, Rivka reasoned that they now belonged to Yaakov, her younger son, who had acquired the Bechora.

There is a simple question that can be asked on this Medrash: if Rivka felt that the Begadim belonged to Yaakov, who was now the Bechor, why did she not give them to him until now? Esav had given his own clothing to his mother to watch, but they no longer belonged to Esav, why then didn’t Rivka give them to Yaakov?

It seems from the Medrash that Rivka specifically held on to the clothing so that they could be used now, at the time of the Brachos, when Yaakov needed to disguise himself as Esav. Why did Rivka Imenu do this? What was the purpose of reserving these Begadim for this moment if they, by all rights, belonged to Yaakov?

In order to answer these questions and explain the various Medrashim, we must understand the whole story on a deeper level.

When Rivka tells Yaakov of her plan, he protests: “Ulai Yimusheni Avi V’Hayisi B’Einav K’Misateah”. His mother, however, brushed this concern aside, instructing Yaakov to do exactly as she said.

The Sar Shalom of Belz explains this exchange with a remarkable insight into these events.

When Yaakov remarked that Esav was an “Ish Seiar” while he himself was an “Ish Chalak”, he was not only describing their physical differences. The words “Ish Seiar” refer to the fact that Esav was a man of Tzimtzum and limitations—his hair symbolic of a need to confine himself lest he get caught on thorns or thistle. Yaakov, on the other hand, was an Ish Chalak, someone who was free of Tzitzum, expansive in nature, and unbound by limitations. This presented a concern: Yaakov knew that to get the Brachos, he would have to disguise himself as Esav—likely by putting hair on his arms to mimic his brother’s physical characteristics. If this were the case, Yaakov says to his mother, “Ulai Yimusheni Avi V’Hayisi B’Einav K’Misateah”, perhaps Yitzchok will think that he was an Ish Seiar like Esav and give him Brachos marked by Tzimtzum. Yaakov, however, did not want those Brachos, he wanted Brachos of Hispashtus, limited as himself.

The Sar Shalom explains that Rivka did not share these concerns, because she knew something else: a Bracha that is given from a place of Hesech HaDaas does not include an element of Tzitzum. If someone plans his Bracha, and concentrates on its recipient, the Bracha is by its nature contained by that which he can conceptualize. If, however, the Bracha is given in a state of Hesech Hadaas, without proper forethought or understanding as to the recipient, the Bracha is boundless and absent of Tzimtzum.

We can now understand why Rivka held on to the clothing of Esav until this point: they were a necessary part of her plan to ensure that Yitzchok was in a state of Hesech Hadaas when he gave Yaakov the Brachos. If Yaakov had worn the clothing earlier, they would not have played this role and so it was only now that Rivka took them out, using them for their intended purpose.

The earlier Tanchuma can be understood based on this idea as well.

Even though Yaakov was indeed Zoche to the Brachos once he bought the Bechora from Esav, those Brachos would have been given with Tzimtzum. Because Yitzchok was unable to see, however, Rivka was able to arrange for Yaakov to get the Brachos during a moment of Hesech HaDa’as, thus removing the limitations of Tzimtzum, and allowing Hispashtus worthy of Yaakov Avinu to reign.

With this in mind we can understand what Dovid refers to with the words ““V’Dovid Tzavach Rabos Asisa Attah Hashem Elokai Nifleosecha U’Machshevosecha Eleinu…” We know that Hashem is Misavev Kol HaSibos, conducting the world with precise Hashgacha, but sometimes we don’t recognize the extent to which the Chesed Hashem extends. Yaakov could have received the Brachos from Yitzchok without being forced to resort to deception—but they would have been given with Tzitzum. HKBH therefore arranged that the eyesight of Yitzchok be affected, so that it would be possible for Rivka and Yaakov to generate a moment of Hasech HaDaas, allowing Yaakov to received the Brachos in an unlimited manner.

“V’Dovid Tzavach Rabos Asisa Attah Hashem Elokai Nifleosecha U’Machshevosecha Eleinu…”

The story of Birchas Yitzchok is indeed a prime example of this Middah of HKBH: not only did Yaakov receive the Brachos, but the entire series of events was organized by Hashem in a way that allowed this Hatava to be enjoyed to its maximum extent.

When we view events in the world or our own lives, we can keep these words in mind, cognizant of the fact that HKBH is Maseven Kol HaSibos in the way that we can best enjoy his Chesed. This knowledge will allow us to join the ranks of “Yasisu V’Yismichu Becha Kol Mivakshecha Yomru Tamid Yigdal Hashem…”