Vayera – פרק נ׳׳ג

Kapital 53 begins with the words “Lamenatzeach Al Macalas Maskil L’Dovid” , an introduction that includes two relatively unsual terms: “Machlas” and “Maskil”. Metzudos, taking the most Pashut approach, explains that the words “Al Machlas” refer to an instrument known as a “Machlas” for which this Mizmor was specifically composed, and the word “Maskil” indicates that the Perek was written with a particular measure of Sechel. Rashi first cites the same explanation for the words “Al Machlas”, then brings another Pshat: this Mizmor was written about the “Machalos” of Klal Yisroel following the Churban. Similarly, Radak explains that this Perek was written about Galus.

The Mizmor itself begins with the words “Amar Naval B’Libo Ein Elokim…” a phrase that also appears earlier in Kapital 14. This is no coincidence, however, as Rashi explains that both Kapitlach speak about Galus, with the earlier Perek referring to the Galus that followed Churban Bayis Rishon and this Perek is to the Galus in which we currently find ourselves. Accordingly, the words “Amar Naval B’Libo” in this Passuk are referring to Titus, who saw blood dripping from the Paroches after he punctured it with his sword, convincing himself that indeed “Ein Elokim”. As we know, however, he was sorely mistaken.

The Perek, which is quite short, continues in this vain, speaking about our enemies in particularly unkind terms. Dovid Hamelech tells us that HKBH looked at the earth, seeking even one person among the Umos HaOlam that was “Maskil Dorech Elokim” but none could be found, “Ain Oseh Tov”. The Passuk defines these enemies as “Ochlei Ami Achlu Lechem” because, as Rashi explains, they consume Bnei Yisroel as they might bread itself, but notes that we must not fear them: “Ki Elokim Pizer Atzmos Chonach”. In the past, Hashem has exercised his might against those who sought to destroy us, and our new enemies will find that same end.

Dovid ends the Perek with a please: “Mi Yiten M’Tzion Yeshuas Yisroel…Yagel Yaakov Yismach Yisroel”. Sforno explains that these words are a Teffilah that when the Yeshuas Hashem finally arrives, it be enjoyed by every member of Klal Yisroel—the Tzadikei HaDor as well as the common folk—and we not be forced to mourn those who have been lost in the lead up to Geulah.

This concise Perek has a very clear focus and message related to Galus and Geulah, as Rashi notes at its very outset, making it interesting that one of its Pessukim can be understood as referring to events that long predated even Churban Bayis Rishon.

In speaking about the examination of our enemies conducted by HKBH, the Passuk says “Kulo Sag Yachdav Ne’elachu Ein Oseh Tov Ein Gam Echad.” The word Sag, as Rashi explains, is related to the term “Sigim” or imperfections. The Passuk, therefore, seems to be saying that all the nations of the words were flawed, none among them, to the one, was “Oseh Tov”. In the context of the greater Perek this is understood to be speaking about the Umos who destroyed the Mikdash and persecute Klal Yisroel in Galus.

Medrash Shochar Tov, however, brings an alternate explanation: “Kulo Sag Yachdav Ne’elachu Elu Anshei Sedom”, the ones who were found to be entirely flawed, about whom the Passuk says “Ein Oseh Tov”, were the Anshei Sedom V’Amorah, “V’Asu Atzman Achos”, and they also made themselves into a group. The Medrash then brings a related Drasha on the next words on the Passuk: “Ein Gam Echad Ain Sham Avrohom Nimnah Imahem”. Avrohom Avinu, says the Medrash was not counted among the Anshei Sedom. This Drasha is based the Passuk in Yechezel which says “Echad Haya Avrohom”, giving rise to this understanding of the words “Ein Gam Echad”.

This Medrash requires explanation both in its message and its context.

First, why does the Medrash add the words “V’Asu Atzman Achos”? Why is the fact that Anshei Sedom formed a brotherhood a factor? Their Aveiros were bad enough on their own, how is the element of “Asu Atzman Achos” relevant? Further, why would we assume that Avrohom is included to the extent that the Medrash need to tell us that he is excluded? Why are the words “Ein Gam Echad Ain Sham Avrohom Nimnah Imahem” necessary and what do they teach us? In addition, we must understand why Dovid would have made reference to the Anshei Sedom in this Perek. If the entirety of the Kapital is devoted to the Galus, as indicated by the Meforshei HaPshat, why mention the fact that the Anshei Sedom, so many years before the Churban, were declated “Ein Oseh Tov” and that they were “Asu Atzman Achos”? The same question applies to the words Ein Gam Echad being understood as referring to Avrohom Avinu: what is the connection to this Perek?

Because the concept of Echad Haya Avrohom is central to this Medrash, it might be helpful to see one other Medrash that mentions these words in an unrelated context.

As we know, during the Chanukas HaMishkan, each of the twelve Nesiim brought multi-part Korbanos that were identical in their makeup. The Medrash Rabba in Parshas Nasso tells, however, that even though the components of the Korbanos were the same, the intent and Kavanos of those who brought them were not: each Nasi brought the various items with a mindset that was connected to their particular Shevet.

When it comes to Achira ben Einan, the Nasi of Shevet Nafatali, the Medrash tells us that his Korbonos were brought “Keneged HaAvos V’Imahos”, meaning that each component was in some way connected to one of the Avos or Imahos. The Medrash then explains why the Korbnonos of Shevet Nafatali were connected to the Avos V’Imahos in particular: “Lefi SheNafatali Kibed Es Aviv Yoser M’Dai”. Naftali, known for his Koach of Zerizus, was given many opporuntiies to serve Yaakov Avinu, and he responded with alactrity. Therefore, the Korbanos of Achira ben Einan were connected to the Avos and Imahos.

Later, the Medrash tells us that the “Mizrak Echad Kessef”, the single silver basin that was filled with flour, was Keneged Avrohom. There are a number of Drashos that relate Avrohom Avinu to this item, among them: “Echad Kema D’Teima Echad Haya Avrohom”. The word “Echad”, referring to the Mizrak Echad, is related to Avrohom Avinu who was also “Echad” as the Passuk tells us.

This Medrash also requires explation: why did the fact that Naftali was Mechabed his father “Yoser M’Dai” cause Achira Ben Einan to be Mechaven Keneged HaAvos V’Imahos? If would be understandable if the Korbonos of Naftali were Keneg Yaakov Avinu, recalling the special relationship between father and son—why did the Kibud Av exhibited by Nafatali lead to the Korbanos of his Shevet being connected to all the Avos and Imahos?

The Drasha related to the words “Echad Haya Avrohom” is curious as well: what is the connection between the status of “Echad” that the Passuk bestows upon Avrohom Avinu, and the Mizrak Echa brought by Achira ben Einan? We cannot assume that this is incendental—there must be a reason that this aspect of Avrohom is hinted to by the Korban. What might that be?

It seems that if we understand the essence of the words “Echad Haya Avrohom”, we will be better able to explain these Medrashim and their messages.

The Gemara in Pesachim tells us that the Mitzvah of Sippur Yetzias Mitzrayim, done at the Seder, must include an element of “Maschil B’Genuss U’Misayem B’Shvach”, a dictate which we fulfil with the words “M’Techila Ovdei Avodah Zara HaYu Avoseinu. Rav Dessler, in a Maamar said on Pesach and brought in Michtav M‘Eliyahu, asks an elementary question: why is this necessary? How is the fact that Terach was an Oved Avodah Zarah related to Sippur Yetzias Mitzrayim? Avrohom removed himself from this milieu in totality—why mention this seemingly unrelated history on Seder night?

As is often the case, Rav Dessler answers this question through the lens of human instinct.

We know, he explains, how difficult it is to go against the current—to do something different than those around us. Even when a person understands the correct path, it is difficult to set out upon it if those around him are on a different road. This effect was compounded multifold when it came to Avrohom Avinu who was going against not only his family and community, but against the entire world. There was no one else in the entire world who recognized HKBH and the Hashgacha Elyona—Avrohom alone came to the conclusion that Yesh Manhig LaBira, and he alone began to trod a different path.

This Middah, which Rav Dessler refers to as “Kashyus Oreff L’Tzad Hatov”, defined Avrohom Avinu. It was only because of his total obstinacy with regard to the beliefs, attitudes and mores of every around him that Avrohom was able to chart his own path, to become the Ivri, standing on the opposite side of everyone else. His steel-like determination, and utter disregard for any arguments contrary to his beliefs, allowed Avrohom to defeat no only those around hm, but the Yetzer Harah himself, standing strong against all his Nisyonos.

It was this Middah, this “Hachlata Metzuka K’Barzel”, that Avrohom Avinu passed on to each of us, allowing his children to survive throughout the ages. A Yid never breaks because Avrohom Avinu gifted us with a backbone of steel, allowing us all the capacity to survive even when society attempts to pull us apart. The Netzchius of Klal Yisroel, explains R’ Dessler, is dependant on this Middah alone—it is this ability that ensure that the Zera Avrohom enjoy continuity for Doros.

The words “M’Techila Ovdei Avodah Zara HaYu Avoseinu” now have renewed relevance: we are here, and we survive, Avrohom broke free. In this way, our Netzchius is not in spite of the misdeeds of our ancestors, but indeed because of it. We enjoy Cheirus only because Avorhom Avinu exhibited Kashyus Oreff L’Tzad Hatov, passing on to all of us the ability to survive.

This is the Middah is embodied by the words “Echad Haya Avrohom”. It was his status as an “Echad”, his individuality that made Avrohom into the Av Hamon Goyim, and it was this Middah, which he entrusted to us, that allows us to survive.

Perhaps this can help us understand the Bamidbar Rabba. Naftali excelled in Kibud Av V’Em not only because it is a Mitzvah, or out of a sense of Hakaras Hatov to his father, but because he understood the importance of the Mesorah, of the Netzchius of Klal Yisroel. If a person looks at his parent as a link to the Avos, his performance of Kibud Av reaches a level of “Yoser M’Dai”, as he sees his actions as carrying forth the Mesorah. It was therefore fitting that the Nasi of Shevet Naftali bring his Korbanos “Kenned HaAvos V’HaImahos”, as the Kibud Av exhibited by the namesake of the Shevet was in fact a recognition of the connection we each have to the Avos Hakedoshim and the Imahos.

If this is the case, the appearance of the words “Echad Kema D’Teima Echad Haya Avrohom” is not at all surprising: the Middah of Echad Haya Avrohom is at the very root of Netzach Yisroel, it is the active ingredient in our Mesorah, and certainly belongs as part of this Korban that recognizes the connection we have to our Avos.

We can also explain the Medrash Shochar Tov based on this idea.

The Anshei Sedom were “Kulo Sag Yachdav Ne’elachu”, not only were they were completely evil but Asu Atzman Achos, they were united in their depravity. There was not even one person in Sedom who was willing to walk a slightly different path, to swim against even the weakest current. As a result, they had no Nitzchiyus—they were destroyed because they had to be, for without any Kashyus Oreff no group can survive.

The Medrash mentions Avrohom to draw this important contrast: “Ein Gam Echad Ain Sham Avrohom Nimnah Imahem” There was no one in Sedom who exhibited the Middah of Avrohom Avinu, who embodied the spirit of Echad Haya Avrohom, and it was for this reason that they were obliterated.

We can now understand why Dovid Hamelech makes reference to Anshei Sedom in this Perek.

As Galus takes its goal, we may sometimes wonder if indeed Netzach Yisroel Lo Yishaker—if we can survive, and emerge, despite all that surrounds us. at these times we must remember that the words “Kulo Sag Yachdav Ne’elachu” can never apply to Klal Yisroel. The gift of “Hachlata Metzuka K’Barzel” can be parried into “Kashyus Oreff L’Tzad Hatov” and we, like Avrohom Avinu, can attain a status of Echad. We can swim against the currents of society and chart a path all our own, because “Ain Sham Avrohom Nimnah Imahem”. As a nation, we can and will, live to see the day of Yagel Yaakov Yismach Yisroel.