Not Just Hope — Vayechi, פרק ק׳׳ל

Vayiechi- פרק ק׳׳ל

Not Just Hope

Kapital 130 begins with the words “Shir Hamaalos Mima’amakim”, and besides being the tenth of the fifteen Shir HaMaalos, it is one of the most familiar Kapitlach in all of Tehillim. So many often we find ourselves turning to the words of this Perek, its Pessukim flowing from our lips almost naturally. An examination of this Perek must then answer an important question: what lesson can we find in these words that can explain why they are the station of first resort for so many? Why, in fact, are these the Pessukim we turn to when faced with difficulty, danger or dismay?

The truth is that the opening words of the Perek themselves present a difficulty: this is a “Shir HaMaalos”, to be sung by the Leviim as they stand on the steps to the Mikdash, an elevated platform, but it is “Mima’amkim”, from the depths? Why would the Meshoririm, singing this song at the height of the Avodah, declare themselves to be in the Ma’amakim? Sforno explains that in fact this Perek is a Teffilah for all those who will be forced, in the future, to fuilfil the words “Mimamakim Kerasicha Hashem”. The Leviim, standing on the steps of the Mikdash, Daven that HKBH accept the Teffilos of the Bnei HaGolah, when they find themselves in times of trouble. To that end, the Perek is written in first-person, from the perspective of the very Bnei HaGoal about whom it is written.

The next Passuk expresses the raw emotion that the Bnei Golah: “Hashem Shema B’Koli Tihiyena Oznecha Kashuvos L’Kol Tachanunay”. Sforono explains that the Bnei Hagolah as HKBH to hear their voices when they are raised “M’Rov Tzar”, but the real request that Hashem hears our Tachnunim, leading to Selicha for our Aveiros and then Geulah.

The remainder of the Perek is really devoted to the concept of Selicha. We admit that our Aveiros are overwhelming, and that we would not survive if HKBH treated us with true Din:“Im Avonos Tishmar…Hahsem Mi Yaamod”. We therefore turn to Hahsem, “Ki Imcha Haselicha”. Rashi explains that although HKBH at times appoints a Shliach to undertake a particular mission, true Selicha comes only from Hashem directly.

The Selicha that we seek has an ultimate purpose as well: Geulah. Rashi explains tha the words “Nafshi L’Hashem MiShomrim LaBoker” express Tzipiya L’Geulah, which is comprable to the anticipation a night-watchman has for morning. The repetition of the words “Shomrim LaBoker,” explains Rashi, refers to the fact that sometimes the Ketz seems so close, and then again so far, all the while our longing remains unsatisfied.

This theme, the need for a Selicha that will enable Geulah, carrys through to the closing words of the Perek: “V’Hu Yifdeh Es Yisroel M’Kol Avonosav”. Here, we see the intersection of Avonos, which require Selicha, and Pidiyah. Rashbam explains that the two are intrinsically related: the Selicha from our Avonos is what will bring the ultimate Geulah.

Although the overarching focus of the Perek is easily understood, we must understand the message of each individual Passuk, especially one that seems somewhat repetitive.

The Passuk says, “Kivisi Hashem Kivsa Nafshi V’Ledevaro Hochalti”. The literal translation of these words—"I have hoped, Hashem, and my Nefesh has hoped”—doesn’t really help us understand their intention. Rashi explains that the Passuk is similar to the one that follows, in which the words “Shomrim Laboker” are repeated to highlight the fact that our wait is renewed after disappointment. That said, we must understand what exactly “Kivuy” means in relation to HKBH. What emotion are we expressing with these words, and how does it fit into the overall message of the Perek?

There is a Medrash in this week’s Parsha that relates to these words, which is actually quite fitting.

Much of Parshas Vayechi is given to the Birchos Yaakov, the final words of Yaakov Avinu to each of his sons prior to his Petirah. Some of these Brachos are longer than others, and the Bracha of Shevet Dan is particularly lengthy, ending with the words “L’Yeshuascha Kivisi Hashem”.

Although it is not immediately clear to what these words refer, Chazal explain that Yaakov knew that Shishon HaGibor, who came from Shevet Dan, had the capacity to be Moshiach and bring the final Gevuah. When he saw that Shimshon died, however, he said “L’Yeshuascha Kivisi Hashem”, understanding that the Geulah would have to come at the hands of another. These words, then, refer to the Geulah for which we still wait. It is important, then, to see how they relate to the words found in Tehillim.

The Medrash Rabba, on the words “L’Yeshuascha Kivisi Hashem”, makes a very general statement: “Hakol B’Kivuy”, everything is acquired with Kivuy. The Medrash goes on to delineate that which is included in “Hakol”: Yisurin, Kedushas Hashem, Zechus Avos, Tavaso Shel Olam HaBa’ah, Chaninah, Selicha and Yeshuah. There are Pessukim that connect each of these concepts to Kivuy, and when it comes to Selicha, the Medrash cites the words in Tehillim: “Ki Imcha Haselicha…Kivisi Hashem.”

It seems, from the Medrash, that the Kivuy spoken about here, “Kivisi Hashem Kivsa Nafshi” relates specifically to Selicha, expressed in the same terms as Yaakov Avinu spoke about Geulah: “L’Yeshuascha Kivisi Hashem”. It seems, then, that if we can understand the concept of Kivuy, we may be able to explain the connection between Selicha and Geulah with more clarity.

The connection between the words “L’Yeshuascha Kivisi Hashem” and “Kivisi Hashem Kivsa Nafshi” becomes even less coincidental if we take into account the words of the Medrash Rabba in Parshas Vayetzei. There we learn that Yaakov Avinu stayed up all night in the house of Lavan saying Tehillim, and R’ Yehoshua ben Levi says that it was specifically the fifteen Perakim of “Shir Hamaalos” that Yaakov recited. The Pessukim of this Kapital, then, have a particular connection to Yaakov Avinu, and the use of the word Kivuy here, and in of Birchas Yaakov may well have similar connotations.

The connection between Geulah and Kivuy really seems manifest: where one finds mention of Geulah, Kivuy is not far off. Examples abound throughout Tanach, but perhaps the clearest statement regarding this connection is found in a Yalkut Shimoni on Tehillim: “Ain Biyad Yisroel Ella HaKivuy”. Kivuy is not to be seen as one path to Geulah—it is the only route. How can we understand the meaning of this word? What is the secret of Kivuy—why is this the all-powerful Middah?

R’ Moshe Yechiel Epstein, the Ozhorover Rebbi, in his Aish Dos examines this idea and offers a very clear explanation.

There is another word very closely related to Geulah: “Tzemicha”. In Shemona Esrei we say “Es Tzemach Dovid Avdecha”, and there are many Pessukim which speak about Geulah as sprouting. In fact, just as the Bracha in the Amida speaks about Dovid Hamelech, so to many of the Pessukim are related to him as well. For example, the Passuk in Yimiyahu says “Atzmiach L’Dovid Tzemach Tzedaka.

The Rebbi explains that this is not by mistake but rather connected to the definition of Tzemicha. When one plants a seed, after a time the seed breaks open and a plant begins to grow—this process is called Tzemicha, sprouting. By its very nature, something needs to be destroyed in order for growth to occur. In the case of Geulah, explains the Ozhorover, the requirement of Tzemicha is “Bitul Atzmi”, the destruction of ones self-interest.

Dovid Hamelech, he explains, was one who was able to be Mevatel himself in totality—the Gemara in Chulin refers to him as “Dovid HaKattan”, and it is therefore in relation to Dovid specifically that we find the Middah of Tzemichas Yeshuah. For the Geulah to come, total Bitul Atzmi is required, for only then can Tzemicha take place.

This, explains the Rebbi, is Kivuy: the Middah that leads to Tzemicha. It is this Bitul Atzmi about which we say “Ain Biyad Yisroel Ella HaKivuy”, for it is Kivuy that leads to Geulah, and no other Middah. Only if we can reach a point of Bitul HaYesh on the level of Kivuy can we hope to bring about Geulah.

As the Medrash Rabba explained, the Koach of Kivuy is not limited to Geulah: this Middah can effectuate many ends, including Selicha. Taking this into account we can understand that true Selicha is found only through Kikuy, and its attendant Bittul HaAtzmi. We know our shortcomings, but we tend to explain them away, to find excuses. Kivuy, however, overrides those instincts, and allows us to truly examine ourselves and our actions, perhaps reaching a level of Teshuva that brings Selicha.

It is now understood why Selicha, the type spoken about in this Perek, brings Geulah: the Kivuy that is needed for Selicha, the utter elimination of any self-interest that brings Selicha, allows for Tzemicha as well. When we truly seek Selicha, at the expense of our own comforts, predilections and ease, we plant the seed that can sprout into Geulah.

When Yaakov Avinu saw that Shimshon would not be the ultimate Goel he said “L’Yeshuascha Kivisi Hashem”, letting us know that Geulah would only come about through Kivuy, the same Middah he spoke about when discussing Selicha, “Kivisi Hashem Kivsa Nafshi.” In both cases he left messages for the Doros that would follow, allowing us to find the way to Selicha and then Geulah, by engaging in true and selfless Kivuy.