Thank You Again

Kapital 56 begins with the words “Lamenatzeach Al Yonas Ilem Rechokim L’Dovid Michtam”, and the end of the Passuk tells us when theses words were written: “B’Ochez Oso Pelishtim B’Gat.” Rashi explains that while he was fleeing form Shaul, Dovid Hamelech found himself in Gat, and the brothers of Golias wished to kill him. Radak notes that Dovid escaped this predicament by acting insane, and not speaking, like a mute dove.

The nature of the Pessukim that follow are what we might expect given the context of this Perek, written while Dovid was avoiding capture by Shaul and facing the vengeful brothers of Golias. Dovid asks Hashem: “Chaneni Elokim Ki She’Afani Kol HaYom…” offering what seems to be a simple plea for salvation. Sforno, however, notes that the words “Chanei Elokim” indicate an extra measure of Rachamim, as though Dovid feels himself unworthy of Yeshua in some way. He explains that because Dovid Hamelech left Eretz Yisroel, which is generally not allowed, he Davened that Hashem save him nonetheless, “Ki She’Afani Kol HaYom”, for the intentions of his enemies left him no choice.

Although his foes pursue him endlessly, “Shoafu Shorirai Kol HaYom…” Dovid reaffirms his Emunah: “Yom Irah Ani Elecha Evtach.” Even on days filled with fright, Dovid knows that HKBH can save him from any situation. The Perek continues in this vein, with Dovid alternately speaking about his enemies and their plots and offering Shevach V’Hodah to HKBH.

At times, Dovid speaks about his troubles in poetic terms: “Nodi Sefarta Atah Sima Dimasi B’Nodecha…” The word “Nod” here is used in two different ways: the first time, it refers to the wanderings of Dovid Hamelech as he fled from Shaul—which he knows HKBH is counting—and the second refers to a flask in which HKBH stores the tears that Dovid shed, so to speak. Here too, Dovid speaks about his troublesas well as his confidence that he will see the Yeshuas Hashem.

Within this overall theme, there are two Pessukim that express an important idea. The first comes toward the beginning of the Perek: “B’Elokim Ahallel Devaro B’Elokim Batachti Lo Irah Mah Ya’aseh Li Adam”. Because Dovid knows, with complete confidence, that Hashem can save him from any circumstance, he has no fears, and instead offers praise of HKBH. There is a deeper meaning here as well, however. Rashi points out that the Shem Elokus is used in this Passuk: “Af B’Sha’ah SheHu Bah Imadi B’Middas Hadin Ahallel Devaro V’Evtach Bo”. Even when he sees the Middas HaDin, and the outcome is perhaps otherwise than he may have hoped, neither his Bitachon nor his sense of gratitude waver, still “Ahallel Devaro V’Evtach Bo”.

Later, when speaking about the ways he will praise Hashem, Dovid writes: “B’Elokim Ahallel Davar B’Hashem Ahallel Davar.” Here, too, Rashi explains that both Sheimos are used because Dovid expects to sing Hallel for both the Din and the Rachamim, which he has seen throughout his trials and tribulations. We see from these Pessukim that Dovid Hamelech maintained a keen awareness of both the Rachamim and Din to which he was subject, a perception that affected his both his Bitachon and his praise of HKBH.

In keeping with its overall theme, the Perek concludes with a promise that Dovid makes: “Alai Elokim Nedarecha Ashalem Todos Lach Ki Hitzalta Nafshi Mimaves…” Dovid promises to bring Korbanos in thanks to HKBH for saving him from his enemies. This idea is seen throughout Sefer Tehillim: so sure is Dovid that Yeshuas Hashem will arrive that he makes plans for the day upon which it will, here pledging to bring Korbanos.

It is interesting that this Passuk is quite similar to another, more familiar Passuk but with a minor change. In the Perek that is said as part of Hallel, Dovid writes: “Lecha Ezbach Zevach Todah U’Beshem Hashem Ekra…” also promising to bring Korbanos to thank HKBH upon his salvation. There, however, Dovid refers to Zevach Todah, one Todah, while here he says “Ashalem Todos Lach”, speaking of multiple Korbanos. How can we understand this subtle yet notable difference in the Pessukim? Why does Dovid Hamelech plan for multiple Korbanos here, while in the later Perek he speaks of one?

The Dinim of the Korban Todah, to which Dovid refers here, are spoken about in this week’s Parsha, and there is a Medrash that mentions the words “Ashalem Todos Lach”, referring specifically to the plural Korbanos.

The Medrash begins by making a remarkable statement: “L’Asid Lavo Kol HaKorbanos Bitellin V’Korban Todah Aino Battul”. In the future, after Bias HaMashiach, the only Korban that will still be brought is the Korban Todah. The Medrash then adds a similar idea: “Kol HaTeffilos Bettelos HaHoda’ah Ainah Bettelah”, all Teffilos except Teffilos of Hoda’ah. The Medrash of course includes sources for these concepts: the Passuk in Yeremiyahu speaks about Teffilah L’Asid Lavo, including the words “Kol Omrim Hodu”, a proof that the Teffilah of Hod’ah will remain at that time. Similarly, a different Passuk in Yermiyahu, which also refers to the Yemos HaMashiach, tells us, “Mevi’im Todah Bais Hashem”, indicating that Korbanos Todah will be brought then.

These Pessukim specifically refer to the Yemos HaMoshiach and refer to Hoda’ah, seemingly supporting the statement of the Medrash. There is one additional Drasha that is added, however: “Ashalem Todos Lach…Todah Ain Ksiv Kan Elah Todos.” The Medrash notes that Dovid speaks about multiple Todos, and not only one, seemingly inferring that the multiple Todos include those that will be brough L’Asid Lavo.

This Medrash seems to answer our original question, assigning the plural Korbanos Todah to distinct time periods. That said, the Medrash requires further explanation. First, it seems that the Pessukim in Yermiyahu directly support the statements of the Medrash--“L’Asid Lavo Kol HaKorbanos Bitellin V’Korban Todah Aino Battul” and “Kol HaTeffilos Bettelos HaHoda’ah Ainah Bettelah”—why, then, does the Medrash bring an additional Passuk from Tehillim? This question is especially pressing because the Perek does not seem to be speaking about the days of L’Asid Lavo. There are many Kapitlach in Tehillim that talk about the future, but these particular Pessukim, written while Dovid was in Gat, are squarely focused on his present situation—why do Chazal seem to understand that Dovid is speaking about Yemos HaMoshaich with the words “Ashalem Todos Lach”?

Further, if we are to take the Medrash at face value, and understand that Dovid indeed refers to Korbanos that will be brought L’Asid Lavo, another question arises: why does Dovid speak about those Todos here? What is the relationship between the Korbanos that Dovid promised to bring when he was saved from his enemies, and those that will be brought L’Asid Lavo?

Perhaps we can understand the final Drasha of the Medrash and, its relationship to the words from Tehillim, if we better explain its premise: "L’Asid Lavo Kol HaKorbanos Bitellin V’Korban Todah Aino Battul”. Why would this be the case? Each Korban has its own purpose and application—why will all of them be Battul other than the Korban Todah? What is the meaning of this Medrash?

Rav Yonnasan Shteif was Rav in the city of Ungvar but was summoned by Gedolei Yisroel to accept a position of leadership in Budapest. Upon his departure he gave a Drasha to his beloved Kehilla, which centered around Hakaras HaTov. That Drasha, published along with his others Al HaTorah, begins with an exploration of this Medrash.

Contrary to the statement of the Chazal, Rav Shteiff points out that the Korban Todah should specifically not be relevant L’Asid Lavo: as we know, this Korban was brought by someone who experienced a life-saving Nes, but in the Yemos HaMoshaich we are promised to experience only happiness. If so, asks Rav Shteiff, why would a Korban Todah would ever be necessary. Certainly it seems counterintuitive that this would be the only Korban to be brought L’Asid Lavo.

The answer, he says, can be found in the words of the original Makir Tov: Leah Immenu, who said “HaPaam Odeh Es Hashem” when naming Yehudah. Many wonder why Leah made a point of offering Hoda’ah at this juncture specifically, and not when her other sons were born. The answer suggested is that Leah knew that she was meant to give birth to only three Shevatim, and so the birth of her fourth son was especially meaningful, but this seems insufficient: is not the birth of each Shevet enough reason to give thanks to Hashem—why did Leah specifically say “HaPaam Odeh Es Hashem”?

Rav Shteiff explains that Leah was teaching us an important lesson: when one is truly thankful, an initial and one-time expression of gratitude is insufficient. Leah’s words are meant to be read as a question: “HaPaam Odeh Es Hashem? Shall I thank Hashem only this once?” Because Yehuda was above and beyond her share, so to speak, Leah ensured that her Hoda’ah would be long-lasting—calling her son Yehuda so that each time his name was called or mentioned, the feelings of Hakaras HaTov would be amplified.

This, explains Rav Shteiff, was the purpose of the Korban Todah: not only did a person bring the Korban, but the Pessukim tell us that he used the time to be Modeh B’Peh as well. The Passuk in Tehillim says: “V’Yizbechu Zivchei Todah V’Yisapru Ma’asav B’Rinah.” The Korban would be accompanied by Rinah, and verbal expressions of Hoda’ah. The Korban Torah, therefore, embodied the ideal of Leah Immenu, ensuring that Hodah was not momentary but continual. This, in turn, transformed a person into a being of Hoda’ah, rather than just someone who gave thanks.

When the Medrash tells us “L’Asid Lavo Kol HaKorbanos Bitellin V’Korban Todah Aino Battul”, he continues, it does not mean that the Korban Todah will be brought on new Nissim. Rather, the Hoda’ah of the Korban Todah, in which a person is Makriv himself in Hoda’ah, so to speak, will persist. We will be so grateful to HKBH for the Nissim that will herald the days of L’Asid Lavo that we will be Moser ourselves in Hoda’ah, continually expressing Shevah V’Hoda’ah, and becoming walking Korbanos Todah, in the manner of Leah Immenu and the Korban Todah.

With this in mind, let us turn back to the words of Dovid Hamelech, “Ashalem Todos Lach”. Perhaps the multiple Todos that Dovid refers to are not temporal in nature—to be brought at separate times—but rather two different types of Hoda’ah.

As we saw earlier in the Perek, Dovid places emphasis on giving thanks to Hashem in all eventualities: “B’Elokim Ahallel Davar B’Hashem Ahallel Davar.” Dovid reminds us that we thank Hashem not only for the Rachamim but also for the Din. The Korbanos that he later pledges, “Ashalem Todos Lach”, can refer to these two modes of Hoda’ah as well. The ultimate goal of the Korban Todah, is for a person to be truly Moser himself in Hoda’ah to HKBH, recognizing the good even in the Din, “B’Elokim Ahallel Davar B’Hashem Ahallel Davar”.

Maybe this is the message of the Medrash. If the statement of the Medrash, “L’Asid Lavo Kol HaKorbanos Bitellin V’Korban Todah Aino Battul”, speaks about the ideal of the Korban Todahm rather than the Korban itself, another question arises: how does a person live this reality? How can we access the Hoda’ah of the Korban Todah, that ideal that will define the Yemos HaMashiach, even now as we await his arriaval?

The Medrash answers with the words of Dovid Hamelech: “Ashalem Todos Lach”. If we learn to give Hoda’ah on both Rachamim and Din, if we live a life of “B’Elokim Ahallel Davar B’Hashem Ahallel Davar”, then we are Mosser ourselves in Hoda’ah, ourselves embodying the Korban Todah. This reality will lead to the ultimate day of “Alai Elokim Nedarecha Ashalem Todos Lach Ki Hitzalta Nafshi Mimaves…”