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Kapital 50 begins with the words “Mizmor L’Assaf El Eloim Diber VaYikra Aretz…” and Radak explains that this Mizmor was written about the Mishpat that will take place L’Asid LAvo in Emek Yehoshafat. These events are spoken about by the Navi Yoel, and this Kapital is based on those Pessukim.

The Perek begins by telling us that at that time “M’Zion Michlal Yofi ELokim Hofiah”, Hashem will emerge from Zion, “V’Al Yecherash”. Rashi explains that these words refer to the fact that Hashem will not stay silent about the blood of Klal Yisroel that has been spilled throughout the millennia. Rather, those responsible for our suffering will be summoned for judgement: “Yikra El HaShamayim M’AL V”Al HaAretz LaDin Imo.”

A good part of the Perek is devoted to the acts on which the Resahim will be judged at that time. This section is, however, prefaced with a Passuk that issues a rhetorical question: “U’Lirasha Mah Lecha L’Saper Chuai V’Tisa Brisi Alei Picha?” What right, asks HKBH, do you have to recite my Chukim or speak of my Brisim? “V’Ata Saneisa Mussar”, you are the ones that scorn and attempts to right your path. It seems that the Reshaim that are judged in Emek Yehoshafat will first be reprimanded for their intransigence, and only then will their bad acts be recounted, as the following Pessukim indicate.

The first charge leveled relates to the company these Reahsim have kept, as they have attached themselves to those whose existence is particularly abhorrent: “Im Raisa Ganav V’Taretz Imo V’Im M’Naafim Chelkecha.”

Next, the Passuk speaks about their interpersonal affairs: “Picha Shelachta B’Ra’ah U’Leshoncha Tatzmid Mirma.” Radak explains that these Aveiros are among those that are “B’Seser”, because one generally speaks ill of his friends in the privacy of his own home.

Besides these Aveiros and general criticism of the Reshaim, there earlier part of the in the Perek focuses on a theme that is closely related to Parshas Vayikra, which of course introduces the topic of Korbanos.

The Passuk says: “Lo Al Zevachecha Ochichecha..” Rashi explains that HKBH has no claim against the Umos HaOlam for failing to bring Korbanos, for they are not needed in any case, “Ki Li Kol Chayoso Ya’ar…” Metzudos notes Hashem does not even desire the Korbanos of Reshaim, and so they are not reprimanded for their failure to offer them.

The Pessukim continue, expressing the disgust that HKBH would have towards these Korbanos: “Im Erav Lo Amar Lach”. Even if Hashem were starving, Kaviyachol, he would not seek the Korbanos of the Reashim, so abhorrent are they to Him.

The discussion of Korbanos, which continues for a few more Pessukim, is not limited to those of the Reashim, however. Earlier, the Passuk makes reference to a much more beloved set of Zevachim.

At the outset, we are told that HKBH will gather witnesses for the Mishpat to take place in Emek Yehoshafat, calling Shamayim and Aretz, which Rashi explains represent the Sarim of the Umos HaOlam.

Then, the Passuk says: “Isfu Li Chasidai Korsei Brisi Alei Zevach.” Rashi explains that HKBH will instruct Shamayim and Aretz to gather Bnei Yisroel who were Mekabel the Torah with “B’Bris V’Zevach.” Only then, once the beloved children of Hashem have gathered, will the judgment begin.

While these words provide us with hope, that one day soon the call of “Isfu Li Chasidai…” will ring forth, we must understand the way in which this Passuk is written.

There are many terms of endearment used by HKBH to refer to Klal Yisroel, and the use of any particular such term must be understood. That being the case, why are we referred to as “Chasidai” in this Passuk? What is the implication of this name?

Further, why does the Passuk make specific reference to the Korbanos brought at the time of Kabalas HaTorah, which we learn about in Parshas Mishpatim? Why is the fact that we were “Korsei Bris Alei Zevach” relevant to the Din of Emek Yehoshafat, and what might this teach us about Korbanos in general?

It is interesting to note that these words, “Korsei Brisi Alei Zevach”, are used as an important defense those who brought them.

The Gemara in Sanhedrin discusses whether the Dor Hamidbar is entitled to a Chelek in Olam Habah and whether they will be among those who are “Omed BaDin” in Acharis HaYamim. Although R’ Akiva holds that they will not, R’ Eliezer contends that they are in fact entitled to a Chelek B’Olam Habah, as the Passuk says “Isfu Li Chasidai Korsei Brisi Alei Zevach”.

The implication of the Gemara is that they fact that the Dor Hamidbar were the ones who accepted the Torah allowed them a Chelek B’Olam Habaah despite their later transgressions. That said, the words “Korsei Brisi Alei Zevach”, would seem to be a part of this defense—how so? Why does the fact that Kabalas HaTorah was accompanied by Zevachim ensure that the Dor Hamidbar would be Zoche to a Chelek in Olam HaBaah?

In order to better understand the Gemara, it may be helpful to first address the other question we had on the Passuk itself: why are we referred to as “Chasidai” in this Passuk? What does the title of “Chasid” imply in this case?

Perhaps to better understand the true implication of this term, we can look to a Medrash that applies the word “Chasid” to an individual.

The Passuk in Tehillim says “Im Chasid Tischasad Im Gevar Tamim Titamam…” which means that one should deal with a “Chasid” with “Chasidus” and a “Tamim” with Temimus. The Vayikra Rabba in Parshas Shmini discusses various examples Chasidim or Temimim who were treated with these Middos. Among them, the Medrash tells us that the words Im Chasid Tischasad apply to Avrohom Avinu: “Kivan Shebah B’Chasidus HKBH Bah Imo B’Chasidus”.

The Medrash then identifies the moment in which Avrohom Avinu acted as a Chasid: when he said “Al Nah Ta’avor M’Al Avdecha”, a sentence was uttered when Avrohom was forced to leave the presence of the Shechina to tend to his guests. It was this statement that put Avrohom in the category of “Im Chasid Tischasad”.

The Imrei Emes, in Parshas Beshalach, asks the obvious question on this MEdrash: what was the Middas Hachasidus in this sentence? He explains that Avrohom was davening that the moment not past, that the level of Kedusha he had achieved not be diminished. Avrohom recognized that the presence of the Shechina afforded him an unbelievable opportunity for growth in Ruchnias, and was afraid that it would be lost, and he therefore begged: “Al Nah Ta’avor M’Al Avdecha”.

This, explains the Imrei Emes, is true Chasidus: a desire to hold on to growth, to maintain the connection established with HKBH. When someone understands the value of a relationship with HKBH and what growth in Ruchnias truly means, he is loathe to lose it, and that is the mark of a true Chasid.

Based on this idea we can understand the connection between the two halves of the Passuk in Tehillim: “Isfu Li Chasidai Korsei Brisi Alei Zevach”. The goal of a Korban is, as indicated by its name, to bring Kirva to HKBH, to maintain a close connection. When Bnei Yisroel brought Korbanos after Kabalas HaTorah, they made a clear statement: we don’t want to lose the Kirva achieved at this moment. Maamad Har Sinai certainly brought us to a new level of Ruchnias, and by bringing Korbanos we showed our desire to maintain our newfound heights. It was this action that rendered us Chasidim—we showed that the Teffilah of Avrohom, “Al Nah Ta’avor M’Al Avdecha” remained on our lips.

Based on this, we can understand the Gemara in Sanhedrin: the Dor Hamidbar, the ones who had actually brought those Korbanos, could be Zoche to Olam HaBah because they had shown that they were indeed Chasidim. As such, their Aveiros, though not trivial, did not sever them completely from HKBH. The desire to maintain a connection ensures that some link is always present.

This can also help us understand the message of the Passuk in Tehillim.

L’Asid Lavo, when HKBH instructs Shamayim and Aretz to gather Bnei Yisroel, we may wonder on which side of the aisle we belong: are we the witnesses or the defendants? The years of Galus have sullied us, and we are aware of our shortcomings, and it is this discomfort that this Passuk addresses.

“Isfu Li Chasidai Korsei Brisi Alei Zevach”, we are the children of Avrohom, the ones who marked Kabalas HaTorah with Korbanos, and we are Chasidim—though we may have strayed, our desire to remain close to HKBH runs deep within us and is not easily erased. We can therefore join the Shamayim and Aretz as witnesses, basking anew in the glow of the Shechina, forever to enjoy his presence.