With Flying Colors

Kapital 60 begins with the words “Lamenatzeach Al Shushan Edus Michtam L’Dovid”, and has a background that is as unique as its opening Passuk. Rashi explains that the word “Shushan” refers to the Sanhedrin, who are called Shoshanim, and these Pessukim were written at a time when the Sanhedrin made a particularly important decision.

The first Passuk of the Mizmor says “B’Hatzaso Es Aram Naharyim V’Es Aram Tzvov”, making reference to a war spoken about in Sefer Shmuel, in which Dovid Hamelech attacked Aram Naharaim. Rashi here provides more details to that story: when Dovid sent Yoav to fight Aram Naharaim, they sent a message back: “Lo M’Bavav Shel Yaakov Attem?” Centuries earlier their ancestor, Lavan, had made a treaty with Yaakov Avinu, as the Torah tells us in Parshas VaYeitzei, vowing not to fight one another. Now, the people of Aram Naharaim accused Bnei Yisroel of reneging on this Bris by coming on the attack. Yoav brought this claim back to Dovid Hamelech, who in turn consulted with the Sanhedrin. They ruled that Aram Naharaim had already broken the treaty generations before by getting involved with Balak, as well as in other instances, and so Dovid was well within his rights to attack. Rashi concludes that these Pessukim, the “Lamenatzeach Al Shushan”, were written in response to those events.

It is interesting to note, however that the words of the Perek do not reflect the celebratory tone one might expect for a Mizmor written after a military victory. For example, Dovid Hamelech writes: “Elokim Zinachtanu Piratztanu Anafta Teshovev Lanu.” These are plaintive words, in which we cry that Hashem has cast off away and broken us down in anger. Later the Passuk says: “Hirshata Eretz Pitzamta Refah Shivareha Ki Mata”, asking HKBH to repair the land that has been torn apart. Clearly this Mizmor is not of the celebratory nature—what then is its purpose?

Sforno addresses this point within the context of the time that the Perek was written. He explains that after the war, in which 18,000 members of the enemy army were killed, Yoav returned to Aram Naharayim to bury the fallen among Bnei Yisroel. When he did so, the remaining enemy combatants rose up against him, placing Yoav at great danger. At that time Dovid Hamelech said this Teffilah on behalf of his trusted general and indeed Yoav was able to defeat an additional 12,000 men. We can certainly understand the desperate nature of this Mizmor according to this approach: Yoav was in grave danger and Dovid pled for him to be victorious, asking “L’Man Yechaltzun Yididecha Hoshiah Yemincha V’Aneni”.

Rashi, on the words “Elokim Zinachtanu”, takes another approach, bringing the words of this Mizmor into our lives. He explains that when Dovid Hamelech defeated Aram Naharayim, which comes from Edom as well, he saw B’Ruach Kodsho that Edom would oppress Bnei Yisroel and enact many harsh decrees against them. At that time Dovid wrote these words as a Teffilah that Hashem protect us from our enemies. The words of the Mizmor certainly reflect this theme, as Dovid cries “Hava Lanu Ezras M’Tzar”, pleading that Hashem save us from harm.

According to the view of Rashi this Mizmor, written so long ago, is very much relevant to today. We live the moments that Dovid foresaw, and can always turn to his words when we seek refuge. This being the case, we can assume that there are messages to be found within these Pessukim which can help us find our way in times of trouble. One such lesson can be found in a Passuk that is relevant to this week’s Sedra as well.

The Passuk says: “Nasata L’Yirecha Nes L’Hisnoses Mipnei Keshot Selah”. The term Nes, used twice in this Passuk, has various meanings, affecting the way the Passuk may be understood. Radak understands the word to mean a flag, and explains that these words form a plea. Dovid asks that we, the Yirei Hashem, be allowed to raise our flag above our enemies. The words “Mipnei Keshot Selah”, according to Radak, refer to the promises made by HKBH that we will one day return to Eretz Yisroel.

Rashi, however, understands the term Nes to mean Nisyonos, tests, and explains the Passuk as follows: HKBH gives us “Nisyonos Shel Tzaros Harbeh”, to see if we remain in our Yirah. In the final part of the Passuk, “Mipnei Keshot Selah”, the word “Keshot” is understood to mean beauty, and refers to the fact that the Umos see the Nisyonos we undergo and therefore understand the Hatava we receive from Hashem—this beautifies the Middos of HKBH, so to speak, bringing increased Kvod Shamayim.

While the approach of Rashi certainly fits in context, referencing the Tzaros Harbei we experience in Galus, but what do we learn from this Passuk? Are we meant only to understand that the Tzaros we experience ultimately bring Kvod Shamayim, or is there perhaps a more practical lesson to be gained?

This approach also leads to a question about the way the Passuk is written.

If the words “Nasata L’Yirecha Nes L’Hisnoses” are meant to teach us the value of Nisyonos, which is that they allow the Middos of HKBH to be Miskashet, why does Dovid Hamelech use the word “L’Yirecha” and not a more general term such as “Amecha”? A Nisayon given to anyone can bring increased K’vod Shamayim—why then use the term “L’Yirecha” which seems to limit the statement?

Perhaps we can better understand the Passuk, and its message, based on a Medrash in this week’s Parsha.

In introducing the Parsha of Akeidas Yitzchok, the Torah tells us “V’Elokim Nisa Es Avrohom”. The Medrash Rabba, there, relates those words to the Passuk in Tehillim, “Nasata L’Yirecha Nes L’Hisnoses”, and brings a Drasha: “Nisayon Achar Nisayon V’Gidulin Achar Gidulin B’Shvil L’Nasosan B’Olam B’Shvl L’Gadlan B’Olam”. We are given one Nisayon after another to raise us up in the world, “K’Nes Shel Sefinah”, like the mast of a ship. The Medrash seems to be merging the two meanings of the word “Nes”: we are given Nisyonos, because they raise us like a flag, amongst the Umos HaOlam.

The Medrash continues, explaining the second half of the Passuk, “Mipnei Keshot Selah”, in the context of the words “V’Elokim Nisa Es Avrohom”. The Umos HaOlam might say that HKBH acts indiscriminately, enriching Avrohom Avinu and giving him the status of Melech, but there is an answer to their claims: “Yachol At La’asos K’Mo She’Asa Avrohom”. Hashem asks the Umos, so to speak, if they too would be willing to give their only son as a Korban just because HKBH told them to. This is an example of “Mipnei Keshot Selah” as explained by Rashi: the Middos of HKBH are beautified by Nisyonos, for when we prevail there is reason to reward us.

It emerges from the Medrash that Akeidas Yitzchok is the prime example of the Nisyonos Dovid speaks about with the words “Nasata L’Yirecha Nes L’Hisnoses” . The Nisayon that Avrohom Avinu passed on that day allowed the Middos of HKBH to be Miskashet and impervious to the claims of the Umos HaOlam. In fact, the word “Nes” is not the only connection between this Passuk and the Akeida.

Later on, as Avrohom is about to Shecht his son, Hashem speaks to him, saying: “Al Tishlach Yadcha El HaNa’ar V’Al Ta’as Lo Meuma Ki Atta Yadati Ki Yarei ELokim Attah.” The Akeida, in some way, revealed the nature of Avrohom as a Yirei Elokim. The words “Nasata L’Yirecha Nes L’Hisnoses” now seem even more relevant to Avrohom, linked by the concept of Yirah.

Maybe, then, if we understand how the Akeida established Avrohom as a Yirei Elojim, we can better understand the words “Nasata L’Yirecha Nes L’Hisnoses”.

The Gemarah in Sanhedrin, discusses the efforts that the Satan made to dissuade Avraham Avinu from fulfilling the Tzivuy of the Akeida. The Satan made several arguments, including reminding Avrohom that some might see the Akeida as the type of Avodah Zara that he had fought against for his entire life, and insisting that it was foolish for Avrohom to sacrifice the son he had waited so many years for. True to his character, however, Avraham was not to be convinced. Seeing this, the Satan made one last attempt telling Avraham that a secret had been passed to him: “Shomati M’Achorai HaPargod: HaSeh L’Olah V’Ain Yitzchok L’Olah.” Rather than trying to convince Avraham not to continue on his way to the Akeida, the Satan tried to diminish the Nisayon by telling Avrohom that in Shamayim it was said that Yitzchok would never be slaughtered but would be replaced by an animal. The Gemarah record’s Avraham’s response to this final gambit: “Kach Onsho Shel Badai Afilu Amar Emes Ain Shomin Lo.” Such is the lot of a liar, Avraham told the Satan, that even if he tells the truth, we do not listen to him.

R' Chaim Shmulevitz, in a Shmuz for Parshas Zochor call “Eved Hashem”, brings this Gemara, explaining the entire conversation between Avrohom and the Stan, then revealing its lesson. Despite the best efforts of the Satan, Avrohom did not waiver from his mission: Hashem told him to go to the mountain and bring Yitzchok as a Korban, and that was his full intention, no matter what anyone told him. From his final response to the Satan, “Badai Afilu Amar Emes Ain Shomin Lo”, indicates that Avrohom likely knew that he would not end up bringing Yitzchok as an Olah, but until the Dvar Hashem changed, neither would his intentions.

This, explains the Mashgiach, is why Hashem said “Atta Yadati Ki Yarei ELokim Attah”. The definition of a Yarei Elokim is one who does his Avodah without any Cheshbonos or excuses: he does the Ratzon Hashem as he discerns it, and nothing can cause him to veer from that path.

Perhaps, based on this, we can explain the words “Nasata L’Yirecha Nes L’Hisnoses”.

We all have Nisyonos in life—the nature of Galus is that we must endure “Nisyonos Shel Tzaros Harbeh”, but there are some Nisyonos that have an elevated purpose. It one is a Yarei Elokim, if he can go through life doing his Avodah without any Cheshbonos, without letting circumstanced distract him, than his Nisyonos can be used to be Mishkashet the Middos of HKBH. Only if a person persists through his challenges, completing his mission not without regard to any interference, can his Nisyonos be used to say “Yachol At La’asos K’Mo She’Asa Avrohom”.

The Passuk in its entirety is now easily understood. “Nasata L’Yirecha Nes L’Hisnoses Mipnei Keshot Selah”: when a Yarei Elokim undergoes a Nisayon, he brings Kishut to the Middos of HKBH. When we understand the Ratzon Hashem and endeavor to fulfil it despite the many reasons not to, we bring increased Kavod to the Shem Hashem, fulfilling our purpose in this world. The message of the Passuk is clear: we endure Nisayon Achar Nisayon but if we endure the Nisyonos as a Yarei Elokim, not allowing them to distract us from Avodas Hashem, then they become Gidulin Achar Gidulin, allowing us to serve as a vehicle for increased Kvod Shamayim and Kiddush Shem Hashem.