Forever Grateful

Kapital 100 begins with the words “Mizmor L’Sodah”, and is familiar to us from its place within the weekday Pesukei D’Zimra. This short Perek is also closely related to Parshas Tzav, as it corresponds to the Korban Todah, a Mitzvah given in this week’s Sedra. In fact, Rashi tells us that these words were said as the Korban Todah was brought. It seems from Chazal, however, that the Korban Todah and this Perek are linked in another important way.

The Pesikta D’Rav Kahana, on the Parsha of Korban Todah, tells us: “L’Asid Lavo Kol Hakorbanos Bateilos V’Korban Todah Aino Batul…” In the Yemos HaMashiach, all Korbanos will be Batul other than the Korban Todah. Similarly, continues the Medrash, “Kol HaHodaos Bateilos V’Hodayas Todah Aino Bateila L’Olam.” In the future, all expressions of thanks will be Batul other than the “Hodayas HaTodah”. Although it is not immediately clear to what the words “Hodyas HaTodah” refer, this Medrash is brought down L’Halacha in a slightly different, and more understandable, way.

The Shulchan Aruch, in Hilchos Pesukei D’Zimra, tells us: “Mizmor L’Sodah Yesh L’Omro B’Niginah Shekol HaShiros Asidos L’Batel Chutz M’Mizmor L’Sodah.” The Perek of Mizmor L’Sodah should not be recited each day, it should be sung, for it is the only Shir that will not be Batul in the future. The original source of this Halacha seems to be the Pesikta, indicating that the words “Hodayas HaTodah” refer to this Kapital.

It emerges that these Pessukim are unique: of all the Shiros contained within Tanach, this is the only one that will remain L’Asid Lavo. We must, of course, understand why this is the case: what is it about these words that ensures their longevity?

As would befit a Mizmor of Hodaya, most of the Pessukim encourage us to sing the praises of HKBH and rejoice in the Hatava bestowed upon us. Because the purpose and theme of the Perek is so plain, its words are as well—most can be easily understood, at least on a basic level. There is, however, one instance of metaphor, which needs further explanation.

Dovid Hamelech writes: “De’u Ki Hashem Hu HaElokim Hu Asanu V’Lo Anachnu”. We are reminded of the Yichud Hashem, as well as His role in our lives. The word “V’lo”, in this case, is written with an Aleph, meaning, but read as with a Vav—Metzudos explains that these words are a proclamation of our relationship with Hashem: we are “Meyuchad” to him. Then, the Passuk describes this relationship in different terms: “Amo V’Tzon Ma’ariso”, we are His nation, and His flock.

If the Passuk is celebrating our unique connection to HKBH, the word “Amo” is really sufficient: there is but one Am HaNivchar, and we alone bear that distinction. This being the case, why are the words “Tzon Ma’ariso” necessary? What does this phrase, the only metaphor in the Perek, add to its meaning?

On a very simple level, we can understand that these words further highlight our complete dependance on the Hatava of HKBH: Malbim points out that just as a flock is nurtured only by their shepherd, so to we rely only on HKBH for our own sustenance. This is obviously an important reminder in a Mizmor about Hoda’ah, as it highlights the extents of the gratitude we owe Hashem, but perhaps there is another way to explain these words.

The Yalkut Shimoni, here, brings a Drasha that connects the last three words of this Passuk: “Aimasai Anu Amo K’Sheanu Tzon Ma’ariso…Aval K’SheAnu Arayos Hu Soneh Osanu”. We are only Amo, says the Medrash, when we act as Tzon, but if we act as Arayos, lions, then we are despised by Hashem.

This is a Drasha that seems to tell us a lot about this Passuk, and why the word “Amo” is followed by the words “Tzon Ma’ariso”, but we must understand what it is telling us. Clearly there is a big difference between a sheep—the symbol of meekness—and a lion—the very epitome of strength and ferocity—but does this dichotomy relate to our relationship with HKBH? Why are we hated when we act as Arayos, and more importantly, why is this hinted at in the eternal Hodayas HaTodah?

The difficulty understanding this Medrash is perhaps amplified if we consider other Ma’amrei Chazal. For example, the Medrash in Beraishis Rabba tells us that Bavel is compared to a lion, but so is Shevet Yehudah, about whom Yaakov Avinu said “Gur Aryeh Yehudah”. Similarly, the Gemara in Sotah tells us that Shifra and Puah compared all of Klal Yisroel to lion, when speaking to Pharoah, telling him: “Uma Zu K’Chaya Nimshela”, based on the words “Gur Aryeh Yehudah”.

It seems, then, that the qualities of an Ari can be positive, to the point that at least Shevet Yehuda, and perhaps the entirety of Klal Yisroel, is compared to a lion. If so, why is it true that “K’SheAnu Arayos Hu Soneh Osanu”?

We must assume that for all its positive qualities, there must be some negative characteristics of a lion to which the Medrash refers. Perhaps we can identify these traits based on the source for this Drasha.

The statement of the Yalkut is based on a Passuk in Sefer Yermiyahu, found amongst others of Tochacha: “Haysa Li Nachalasi K’Aryeh B’Yaar Nasna Alai B’Kolah”. The Navi compares Klal Yisroel to a lion which roared at HKBH in the forest, and ends with the words “Al Ken Sinesiha”. Here we see that when Bnei Yisroel acts towards Hashem as an Ari, we are indeed despised.

What does this mean? How does one roar at HKBH, and how is this related to the message of Mizmor L’Sodah?

Interestingly, the Passuk in Yermiyahu appears in a Medrash in Parshas Shelach related to an ignoble moment in our history.

As we know, when the Meraglim returned from their mission they issued their harsh report, causing Klal Yisroel to cry, as the Passuk says: “VaTisa Kol HaEdah VaYitnu Es Kolam VaYibchu BaLayla HaHu.” The Medrash Rabba there says that this Kol, the crying of Klal Yisroel, caused them to be hated by HKBH, as the Passuk in Yermiyahy says “Nasna Alai B’Kolah Al Ken Sinesiha”. The same Medrash relates that the crying on that night, Tisha B’Av, caused a Bechiya L’Doros on that date.

It appears from the Medrash that the crying of Klal Yisroel on that fateful night qualified as “Haysa Li Nachalasi K’Aryeh B’Yaar”, the type of behavior that causes HKBH to say “Al Ken Sinesiha”. It follows that it is this behavior described by the Yalkut as “K’SheAnu Arayos Hu Soneh Osanu”. It would seem important, then, to understand the nature of this crying and why it caused hatred on behalf of HKBH.

R’ Shlomo Kluger, in Chachmas HaTorah to Parshas Shelach, explains this Medrash based on an important Yesod that he establishes in many places.

The Passuk in Parshas Shemos tells us “VaTiftach V’Terehu Es HaYeled V’Hinei HaNa’ar Boche…VaTomer M’Yaldei HaIvriim Zeh”. When Bas Pharoah rescued Moshe Rabbeinu from the river, she heard his cry and immediately realized that the baby was a Yid. R’ Shlomo explains that this is because the descendants of Yaakov Avinu posses a voice that is unique, and different from that of the Umos HaOlam. The cry of Moshe Rabbeinu, even as a baby, was distinguishable as that of an Ivri—even to Bas Pharoah.

This gift, the Kol Yaakov, was abused on that night: “VaTisa Kol HaEdah VaYitnu Es Kolam VaYibchu”, they took their Kol, the gift given to them by Hashem, and they sullied it with their cries. R’ Shlomo compares this to one is granted a seal by the king and then uses it for rebellion—the reaction of the king will be all the more severe. The fact that we used our voice—the gift given to us by HKBH—in our Aveira made our actions all the more despicable, and cause HKBH to say “Al Ken Sinesiha”. Perhaps based on this we can understand the Passuk in Yirmiyahu. The lion was gifted by HKBH with a ferosious roar, that could be used to protect itself or its young, or even in its hunt, but he uses it otherwise as well. Sometimes the lion roars out of mere vanity, and sometimes just to intimidate a smaller creature. The gift given to the lion, then, is not used in the manner for which it was meant—it is at times abused.

This is the message of the Passuk: “Haysa Li Nachalasi K’Aryeh B’Yaar Nasna Alai B’Kolah”. We have a gift of a Kol, one that distinguishes us from all other nations, but we do not use it properly. We should use the Kol for Teffilah, for Limud HaTorah or to inspire others, but instead we roar like a lion, using our voices indiscriminately. This causes Hashem to despise us not because of what we might say, but because we don’t recognize the gift in the first place. Were we to properly understand that we are the heirs to the Kol Yaakov, and that we are distinct from others, we would use our gifts in the way in which they are meant to be uses.

On the night of the first Tisha B’Av we raised our voices and cried, acting as a lion might, and Hashem told us that this night would ring with cries for generations to come. This is because until we truly recognize that the Kol Yaakov sets us apart, that we are different from all other nations, we cannot hope to escape the reality of “Al Ken Sinesiha”.

This is the message of the Yalkut: “Aimasai Anu Amo K’Sheanu Tzon Ma’ariso…Aval K’SheAnu Arayos Hu Soneh Osanu”. When we act as lions, when we are ignorant of our elevated stature, we cannot be “Amo”, his nation. Only when we recognize how we are unique, and harness our gifts for their ultimate purpose, can we be called “Amo” and only then are we truly “Tzon Ma’ariso”, following HKBH in every step.

One day we will reach this pinnacle: we will find our Kol Yaakov and raise it in Shira, having recognized that we are so different than all others. The only Shira appropriate for that time will be Mizmor L’Sodah in which we proclaim: “Hu Asanu V’Lo Anachnu Amo V’Tzon Ma’ariso”. We will set aside the lions roar, using our abilities for their true purposes, and offer gratitude to HKBH for his greatest gift to us all: a place as his Am Hanivchar. This is the Shira that will endure when all others fall silent, V’Ad Dor V’Dor Emunaso.