Vaera – Song of Self (Kapital 131)

Vaera – א''קל פרק

Song of Self

Kapital 131 begins with the words “Shir HaMaalos L’Dovid…” and is the and is the twelfth of the fifteen Shir HaMaalos, which Rashi tells us earlier in Tehillim were written by Dovid Hamelech for the Leviim to sing while standing upon the Ma’alos in the Mikdash. This Perek is also notable as it is one of the shortest in all of Sefer Tehillim, with just three Pessukim, which can all be understood as one continuous message.

Dovid begins the Mizmor by making a statement about himself: “Hashem Lo Gavah Libi V’Lo Romu Einai”. Dovid Hamelech tells Hashem that, despite his position, he did not behave with superiority. As Rashi says, “Lo Asisi Gedolos Taanugos Binyanim V’Netios…” Dovid did not construct elaborate palaces and gardens to display his riches, as others in his shoes may have. In addition, Dovid says “V’Lo Halachti B’Gedolos U’ViNifla’os MiMeni”, words which Radak explains speak about his growth in Ruchnias. Dovid Hamelech did not pursue matters in Chachmas Elokus that were beyond him, instead advancing methodically and steadily to achieve greater heights.

Rather than acting in these ways, the next Passuk continues, “Shavisis V’Domamti Nafshi K’Gamal Alei Imo…”, Dovid saw himself as a baby who relies on the sustenance of his mother. In their simplest meaning, these words reflect the way that Dovid relied completely on HKBH, as a child who relies on his mother’s milk. This Passuk therefore substantiates the previous one as this level of absolute Emunah ensures that one does not become haughty. Radak explains these words according to his view of the previous Passuk as well: Dovid’s growth in Ruchnias was incremental, the way that a baby is weaned from his mother.

At first glance, the third and final Passuk seems unconnected to the previous two: “Yachel Yisroel El Hashem M’Attah V’Ad Olam.” whaWhat is the connection between hope that Klal Yisroel places in HKBH and the messages conveyed in the other Pessukim. Radak, however, explains that they are indeed connected: if a person practices these Middos, living with true Anivus and growing continuously but incrementally in his Ruchnias, he indeed has reason to place his hope in HBKH, secure that he will be graced with Chesed.

All these are of course important lessons, one wonders why Dovid felt it necessary to include in the Shir HaMaalos. These Perakim were meant to be sung on the Ma’alos HaMikdash, in moments of Avodah and true Simcha—why are these messages about Shiflus and growth in Ruchnias included in these special Mizmorim?

Perhaps we can answer this question by developing a slightly different approach to these Pessukim, based on related Divrei Chazal.

There is an interesting Medrash that appears in a few places, including Medrash Perek Shira, but most notably in the Zohar itself, that provides a different backdrop to the words of this Perek.

The Medrash tells us that Dovid Hamelech was walking along a river, and he asked Hashem: “ Klum Hava Bar Nash D’Odi U’Mishabeach LMarei Kavasi.” Is there anyone in the world, asked Dovid, that offered praise to HKBH as he did? As Dovid said these words, a Tzfardea appeared, and responded: “Lo Tisga’eh D’Ana Addis Yasir Minach D’Mesaris Gufai Al Memrah D’Marei”. Dovid should not become haughty, said the Tzfardea, because he was Moser Nefesh to do the Ratzon Hashem. Although the Medrash does not specify, the Tzfardea seems to be referring to Makkas Tzefardea, which we learn of in this week’s PArsha, during which the Tzefardi’im were Moser Nefesh, jumping into the Tanurim in Mitzrayim, as the the Gemara in Pesachim tells us.

The Medrash concludes, telling us that it was then that Dovid said “Lo Gava Libi ” It seems that Dovid’s original

question was rhetorical, and in some way exhibited a hint of Gava, and the words of the Tzfardea therefore affected Dovid, humbling him.

This Medrash is certainly to be classified as a “Medrash Peliah”, and requires explanation on several fronts.

First, what is the connection between the question that Dovid posed to HKBH, “Klum Hava Bar Nash D’Odi U’Mishabeach LMarei Kavasi” and the response of the Tzfardea? Why is the Mesiras Nefesh shown by the Tzefardi’im in Mitzrayim connected in any way to the Shiros V’Tishbachos offered by Ne’im Zemiros Yisroel? What is the link between the two statements in the Medrash?

Secondly, even if we can explain why the response of the Tzfardea was appropriate, we must understand why Dovid makes reference to the episode described in the Medrash in this Kapital. Why does Dovid include the words “Lo Gava Libi...” in a Shira meant to be sung by the Leviim on the Ma’alos HaMikdash, as we have noted? What is the message learned from the Tzefardea that Dovid wished to include in this Perek?

In some versions of the Medrash, the Tzfardea adds another response to Dovid Hamelech: “V’Su D’Ana Mishabeach U’Mezamer Leila V”Yoma B’Lo Shechivu…” The Tzefardea reminded Dovid that his species says Shira to HKBH all day and night, without stopping—another reason that Dovid should not become haughty about his own Shiros V’Sishbachos.

This part of the Medrash also needs to be explained: how do the two statements of the Tzefardea relate to one another? What is the connection between the Mesiras Nefesh shown in Makkas Tzefardea and the Shira sung by that particular being?

Perhaps, if we understand the Shira of the Tzefardea and what it represents, we can answer these questions, explaining the Medrash and Pessukim.

As we know, each one of the Brios sings its own Shira to HKBH, which reflects its unique character and Avodah. These various Shiros are compiled in Perek Shira, allowing us to learn which words each Briah sings, so that we may understand more about their nature. In learning PErek Shira, an interesting pattern emerges: each one of the Shiros is based on Pessukim in Tanach with one lone exception.

The Tzefardea, says Perek Shira, sings the words “Baruch Shem Kevod Malchuso L’Olam Va’ed”. These words are not based in Tanach, making the song of the Tzefardea unique, but their message is very clear: the Shira of the Tzefardea is the proclamation of Ol Malchus Hashem that accompanies our most elevated moments.

What does this tell us about the Tzefardea? What is meant by their Shira, which is the words “Baruch Shem Kevod Malchuso L’Olam Va’ed” and why is it sung in the manner described to Dovid Hamelech: “Leila V”Yoma B’Lo Shechivu…”.

To answer these questions we must better understand the implication of the words Baruch Shem Kevod Malchuso L’Olam Va’ed which are such a integral part of our own Nussach HaTeffilah.

As we know, towards the end of his life, Yaakov Avinu wished to be Megaleh the Ketz to his sons, but he was unable to do so. The Medrash Rabba in Parshas V’Eschanan tells us that at that moment the Shevatim said “Shema Yisroel…” and their father responded with the words “Baruch Shem Kevod Malchuso L’Olam Va’ed”. It emerges that the Shira of the Tzefardea is in someway related to Yaakaov Avinu—a curious connection to be sure. Perhaps, however, a better understanding of this Medrash will be instructional.

Rav Dessler, in a lengthy Ma’amar in Michigan M’Eliyahu, explains the Medrash Rabba based on the words of the Maharal. Although some of the Ma’amar is beyond our immediate grasp, Rav Dessler explains the words Baruch Shem Kevod Malchuso L’Olam Va’ed in an easily understandable way.

The word “Baruch” comes from the same root as Braicha, a stream, and refers to “Hispashtus” or expansion. When one declares “Baruch Shem Kevod Malchuso L’Olam Va’ed”, then, he is expressing a desire for the Kvod Shamayim to expand without any boundaries, with unlimited Hispashtus. One can only say these words with total conviction, however, if he is Mevatel in totality any “Yeshus” or sense of self. If a person has even a hint of self-interest, than he cannot honestly declare that he wishes the Shem Shamayim to be Nispashet without limits, as his own Yeshus acts as a natural boundary.

Yaakov, the Ish Tam Yashev Ohalim, whose life was given in every way to the furtherance of Kvod Shamayim, said “Baruch Shem Kevod Malchuso L’Olam Va’ed” at the moment that his Ruach HaKodesh was taken from him: he could no longer be Megaleh the Ketz, but he could continue to plea that that Shem Shamayim be Nispashet without bounds. The total lack of “Yeshus” exhibited by Yaakov Avinu allowed him to say “Baruch Shem Kevod Malchuso L’Olam Va’ed” with true Emes.

The Tzefardea also says “Baruch Shem Kevod Malchuso L’Olam Va’ed”, these words representing its very essence. When HKBH wished to display Shira upon the entire Birah, it was the Tzefardea that was called upon. They were commanded to enter the Tanurim, and did so without even the slightest hint of self-interest or preservation. They did not care whether a Nes would occur and they would be saved, and certainly no thoughts of heroism or recognition entered their minds: they acted totally and purely for the sake of Kvod Shamayim, without any element of Yeshus, as befitted their own rallying cry, “Baruch Shem Kevod Malchuso L’Olam Va’ed”.

This was the message that the Tzefrdea gave to Dovid Hamelech: can you truly say that your Shiros and Tishbachos were without a trace of Yeshus? If ever Dovid felt the slightest enjoyment or benefit from his Avodah, if it was in any way tinged with by a sense of self, it would not measure up to the actions of the Tzefardea. By reminding Dovid Hamelech of the events that occurred during the Makkos, the Tzefardea brought to light the very human element of Yeshus that Dovid my have exhibited, contrasting it to his Shira of “Baruch Shem Kevod Malchuso L’Olam Va’ed”, said without pause, ““Leila V”Yoma B’Lo Shechivu…”.

Dovid took the Mussar from the Tzefardea, reducing any sense of Gaiva to the point of saying “Lo Libi V’Lo Romu Einai”, but he also developed an important message from this episode. We are human, imbued with a sense of Yeshus at our very core, and this itself should humble us. At the same time, we must understand that we have the opportunity to minimize this nature, and in some cases eliminate it in totality. This ability to grow, slowly and incrementally, as a child is weaned from his mother, is itself a great gift, one that should not be taken lightly. Using the Torah, we have the ability to change from mere humans into veritable Tzefardiim , making the words Baruch Shem Kevod Malchuso L’Olam Va’ed into our own Shira.

Dovid Hamelech wrote these words to be sung by the Leviim on the Ma’alos HaMikdash, during times of peak Avodah and Deveykus. It is at these times that we recall not our failings, but our capacity. By referencing the moment that his own Yeshus was brought into question, Dovid reminds us that we can, and must, strive to reach higher levels, to concern ourselves with Kvod Shamayim free of the bounds of self-interest, for that is was creates a true relationship of “Yachel Yisroel El Hashem M’Attah V’Ad Olam”