Drawing Close

Kapital 135 begins with the words “Hallelu Kah Hallelu Es Shem Hashem…” and is familiar as part of the Pesukei D’Zimra said on Shabbos and Yom Tov. These opening words, urging the praise of HKBH, are directed at the “Avdei Hashem She’Omdim B’Bais Hashem B’Chatzros Bais Elokeinu”. Radak explains that these words refer to the Kohanim as well as Bnei Yisroel themselves, who will one day stand in the Mikdash—both the one built by Shlomo Hamelech and the one that will stand L’Asid Lavo.

The Pessukim of the Kapital can be broken into three sections, with the first two discussing different reasons for the Shevach V’Hodaah suggested by the words “Hallelu Es Shem Hashem”.

The first section of Pessukim is very general, using terms such as "Ki Tov Hahsem”, “Gadol Hashem V’Adoneinu M’Kol Elokim” and “Kol Asher Chafetz Hashem Assah”. These Pessukim provide the simplest basis for praising HKBH—the Borei Olam, who is Kol Yachol and the ultimate Tov U’maitiv.

The next series of Pessukim discusses the Nissim that Hashem has done for us. The Nissim that were done at the time of Yetzias Mitzrayim are mentioned both specifically—“SheHika Bechorei Mitzrayim..”—and more generally: “Shalach Osos U’Mofisim…B’Pharoah U’Bichol Avadav”. Other Nissim are mentioned as well: “SheHik Goyim Rabim V’Harag Malachim Atzumim…L’Sichon Melech HaEmori…”

Lest we think that these Nissim are relics of the past, Rashi explains that the words “Hashem Shimcha L’Olam” remind us that Hashem can bring Nissim at any moment, bringing us the Yeshuos we so desperately need.

The third part of the Perek speaks about the difference between HKBH and the false gods that others worship, which will become readily apparent following the Geulah Sheleima. The Pessukim speak about the “Atzabei Hagoyim Kessef V’Zahav Maaseh Yidei Adam” and discuss the fate of those who place their trust in these deities: The idols are defined by their uselessness, “Peh Lahem V’Lo Yidaberu…”, and their followers will meet a similar fate, “K’Mohem Yihiyu Osehem”.

The Perek ends as it began, urging all sectors of Klal Yisroel—Bais Aharon, Bais Yisroel and Bais HaLevi—to join in praising HKBH, the Shochen Yerushalayim.

While most of the Pessukim discuss reasons that we should join in praising Hashem, there is one Passuk towards the beginning of the Perek that does not seem to fit this pattern: “Ki Yaakov Bachar Lo Kah Yisroel Segulaso”. Why should the fact that HKBH chose Yaakov Avinu spur us to a state of “Hallelu Es Shem Hashem”?

Radak explains that these words reveal not a reason to praise Hahsem but instead explain why we have the right to do so. It is our status as Bnei Yisroel, the offspring of the who was “Bachar Lo Kah”, that gives us the license to sing the praise of Hashem. This itself leads to a question, however: if Dovid Hamelech wished to include a reason that we are able, or maybe even allowed, to praise Hashem, why did he formulate it this way? Why is the fact that “Yaakov Bachar Lo Kah” specifically chosen among the myriad other reasons that could be given for our right to praise Hashem? What does this Passuk communicate?

We can always turn to the Divrei Chazal in the hope of discovering the deeper meaning of the Passuk; in this case, we find a Maamar Chazal related to this week’s Parsha.

At the very beginning of Parshas Vayechi, the Torah tells us that Yaakov Avinu lived in Mitzrayim for seventeen years, “VaYikrivu Yimei Yisroel LaMus”. The Medrash, which appears only in some versions of Beraishis Rabba, tells us: “Ne’emar Krivas Yamim B’Bachur SheB’Avos U’BiBachur SheB’Neviim U’BiBachur SheB’Melachim.” There are Pessukim that speak about Yaakov Avinu, Moshe Rabbeinu and Dovid HaMelech, mentioning that the end of their days drew near. As part of this Drasha, the Medrash quotes the words “Ki Yaakov Bachar Lo Kah” to establish Yaakov as the “Bachur SheB’Avos”, as it does with similar Pessukim for Moshe and Dovid.

This Medrash is somewhat difficult to understand: why is the status of “Bachur” related to “Krivas Yamim”? It is understood that Yaakov, Moshe and Dovid each stood out among others, but why does this cause the Torah to tell us that their days were nearing an end? How can we understand the idea of “Ne’emar Krivas Yamim B’Bachur”?

Adding to this question is another Medrash, on the same Passuk, that is quoted by Rashi here. The Medrash says: “Kol Mi SheNeemar Bo Kreiva Lo Hegiah L’Yimei Avosav.” The words “VaYikrivu Yimei Yisroel LaMus” indicate that Yaakov did not live to be as old as his forefathers, Avrohom Avinu and Yitzchok Avinu. Rather, his days were “brought closer”, and he was Niftar at a younger age. The other examples brought by the Medrash, perhaps not surprisingly, are Dovid Hamelech and Moshe Rabbeinu, who were also Niftar at younger ages than their respective fathers and about whom the Torah also mentions “Krivas Yamim”.

This Medrash seems to tell us that “Krivas Yamim” is something of a flaw, because it indicates that the person did not live as long as his father—something that is generally seen as a negative trait. If so, how can we reconcile these two Medrashim: on one hand, we see that “Ne’emar Krivas Yamim B’Bachur”, the concept of Krivas Yamim is said only about a “Bachur”, but at the same time the Medrash tells us that this indicates a reality of “Lo Hegiah L’Yimei Avosav”. How can we understand these Maamrei Chazal in tandem? When the Passuk mentions Krivas Yamim, is that considered an indication of the person’s high stature or a flaw of some kind?

In order to answer these questions, and explain these Medrashim and Pessukim, it may be helpful to understand the concept of Misas Tzadikim on a deeper level.

The Medrash in Shir HaShirim Rabba, on the words “Tzror HaMor Dodi Li” tells us that HKBH says: “Af Al Pi SheMar Li SheNotal Tzaddik Dodi Li SheNatlo L’Mashkom”. Although it is painful for HKBH to take a Tzaddik, there is an element of “Dodi Li” for he was taken as a Mashkon.

R’ Yonnasan Eibschutz, in a Hesped printed as part of Ya’aros Dvash, explains this Medrash with an insight into the idea of Misas Tzaddiikim.

We know that Misas Tzaddikim is Mechaper, becaue often there is a spirit of Teshuva that follows the passing of a Tzaddik. This is understandable: in reflecting on the life of a Gadol, we realize how far we have to go, and how lowly we are in comparison, leading to Teshuva.

R’ Yonnasan, however, explains that there is a deeper understanding to this phenomenon.

When a Tzaddik is alive, his only desire is to affect those around him, elevating them, bringing them closer to Hashem, and being Marbeh Kvod Shamayim. When he passes from this world, however, this does not end: he is connected to the Neshamos of those in his Dor, and this connection can allow him to affect them, even L’Achar Misaso. R’ Yonnasan explains that this does not always happen immediately: those who were connected to the Tzaddik when he was alive remain so, but those who were not can have hope as well. When they hear about the Tzaddik and have Hirhurei Teshuva, even for a fleeting moment, a Pesach is opened which then allows the spirit of the Tzadik to penetrate him as well.

Normally, continues the Yaaros Devash, a Tzaddik only connects to Bnei Doro, those who lived in his time, in this way. With regard to Yaakov Avinu, however, the Gemara in Taanis tell us: “Yaakov Avinu Lo Mes” because “Mah Zaro BaChaim Af Hu BaChaim”. The Koach of Yaakov Avinu is that his Nesahama is Kashur to every one of his descendants, and so he lives on in each of them.

This is the meaning of the Medrash in Shir HaShirim Rabba: “Af Al Pi SheMar Li SheNotal Tzaddik Dodi Li SheNatlo L’Mashkom”. It is painful for HKBH to take a Tzaddik from this world, but He knows that the Tzaddik has not really left: like a Pikadon, he still belongs to the Dor, even as he is no longer seen. Rather, he lives on in anyone who is or was affected by him, even after his Petirah, continuing to elevate them from afar.

Perhaps, based on this idea, we can understand the two Medrashim related to the words “VaYikrivu Yimei Yisroel LaMus”.

It is true that Yaakov Avinu did not live as long as either Yiztchok or Avrohom and left to our own devices, we may have seen this as a flaw: Yaakov did not have as much time to affect those around him as did his forbearers. Therefore, the Medrash points out that it says Kriva. Yes, “Kol Mi SheNeemar Bo Kreiva Lo Hegiah L’Yimei Avosav”, but at the same time, “Ne’emar Krivas Yamim B’Bachur”. This tells us that the fact that Yaakov was Niftar at a younger age was not in fact a shortcoming: because he had the ability to affect those in his Dor even after he left this world, his mission was not cut short.

A Tzaddik has no need for Olam HaZeh other than for Ruchnias, and if Yaakov—and later Moshe Rabbeinu and Dovid HaMelech—reached a point where they could have a distinct effect on those they left behind, their Krivas Yamim could be seen as a positive. Rather, it was an indication that their impact would be felt to such an extent even after their Petirah and so there was no longer a need for them to be pained by a physical existence.

We can now understand the words “Ne’emar Krivas Yamim B’Bachur”: these indivudals were so beloved to Hashem, and so they were not forced to remain on earth for one extra second once it was clear that their connection to the Dor would continue in an impactful way after they were Niftar. Indeed, Lo Hegiah L’Yimei Avosav, but this was because they did not need to live longer, not because they weren’t allowed to.

Knowng that we are the offspring of Yaakov Avinu, the Bachur SheB’Avos, a giant among giants, is itself the greatest reason to sing Shevach V’Hodaah to Hashem, and also the reason that we are able to. Because it is true that Yaakov Avinu Lo Mes, he lives on in each and every one of us, and it is this connection that we access in singing Shira to Hashem. The words “Ki Yaakov Bachar Lo Kah..” remind us of the small piece of Yaakov Avinu attached to our Neshamos, and it is that connection that allows us to join in the response to the call of Hallelu Es Shem Hashem with joy and vigor.