City of Love

Kapital 87 begins with the words “L’Bnei Korach Mizmor Shir”, which is not an uncommon introduction—there are eleven Perakim in Tehillim that are attributed to the Bnei Korach in some way. This Perek, however, is not grouped together with most of the others, an anomaly that does not seem coincidental. Earlier, there is a Machlokes as to how we understand the appearance of Bnei Korach in Tehillim: Rashi explains that these Perakim were written by the sons of Korach after his downfall, while Radak he explains that Dovid Hamelech wrote the Perekim and gave them to descendants of Korach, who were Meshorerim, to sing. Radak repeats this explanation at the beginning of this Prek as well, but Rashi bases his explanation on the final words of the Perek: Yesudaso B’Harerei Kodesh. He explains: “Mizmor Zeh Al Harerei Tzion Yisodo HaMeshorer”, indicating that the Perek was indeed written by a Meshorer in Eretz Yisroel, and not the Bnei Korach themselves.

The notion that this Perek were written “Al Harerei Tzion” is certainly borne out by its Pessukim, which are focused on the Ir HaKodesh.

The Mizmor itself begins by describing the way HKBH looks at Yerushalayim: “Ohev Hashem Sharei Tzion MiKol Mishkanos Yaakov”. Radak explains that because the Makom HaMelucha is found in Yerushalyim, it is beloved by HKBH more than other locales.

The Perek continues in this vain: “Nichbados Midubar Becha Ir HaElokim”. Rashi explains that “Nichbados” refers to the Dvar Hashem, because HKBH Himself gave the city its most exalted name: “Ir HaElokim.”

The Pessukim also discuss the honor that will be accorded Yerushalyim in the future. Currently, says the Meshorer, the nations of Mitzrayim and Bavel are held in such high esteem that even those born in surrounding countries are respected because their birthplace is near these honored states. In the future, however, “L’Tzion YeAmar Ish Ish Yulad Bah” will give this same honor to those born in the Ir Elokim.

In additon, HKBH will look at the nations of the world during Acharis HaYamim and take an accounting of those Yidden that assimilated among their ranks, saying “Zeh Yulad Shom”, and exact punishment for their part in drawing Bnei Yisroel away from Tzion. At that time, the Perek concludes, “V’Sharim K’Chollilim Kol Mayanei Bach.” Those close to HKBH, explains Rashi, will rejoice in the downfall of our enemies who exacted a toll upon us during the long years of Galus.

As we see, this Perek has a singular focus on the role that the Ir HaElokim plays in our lives, and the honor that it will be accorded very soon. The way these ideas are introduced, however, brings about a question.

The Passuk says “Ohev Hashem Sharei Tzion MiKol Mishkanos Yaakov”, comparing the Sharei Yerushalayim to “Mishkanos Yaakov”. Why did Dovid Hamelech choose this comparison, mentioning the Bechir Sheba’Avos in this context?

The Medrash Tehillim on this Passuk tells us that the Passuk is comparing the Batei Medrash of Yerushalayim to those in other places, meaning that the Shearim of the Ir HaElokim are even more beloved than others. This of course fits with the identity of Yaakov Avinu as the Amud HaTorah, but the Medrash does not explain why the Passuk speaks specifically about the Batei Medrashim specifically. In seems, however, that there may be another way to explain these words based on a Medrash in this week’s Parsha.

The Tanchuma in Parshas Vayigash tells us: “Kol Tzaros SheIrah L’Yosef Irah L’Tzion”, all the difficulties that befell Yosef were mirrored in Yerushalayim. The Medrash continues, drawing comparisons from Pessukim that speak about Yosef to those that speak about Yerushalayim. For example, when Yosef describes his dreams, he says “V’Hinei Anachnu M’Almim Alumim…”, which corresponds to the Passuk in Tehillim that says “Bo Yavo B’Rinah Nosei Alumosav”.

The first such example brought in the Medrash connects the Passuk at the very beginning of the Parsha, “V’Yisroel Ahav Es Yosef” and the words “Ohev Hashem Sharei Tzion”. On one hand, this helps us understand the Passuk a little better: Dovid Hamelech chose the words “MiKol Mishkanos Yaakov” because this Passuk is in some way connected to Yaakov and Yosef. At the same time, we must understand the Medrash, which is difficult for a few reasons.

First, how are we to understand the statement on which this MEdrash is based, “Kol Tzaros SheIrah L’Yosef Irah L’Tzion”? What does this mean, and what does it teach us? What are we meant to learn from the fact that the Tzaros of Yosef were somehow mirrored in Yerushalayim itself? Second, what does the connection between the words “V’Yisroel Ahav Es Yosef” and “Ohev Hashem Sharei Tzion” teach us? Why are two Pessukim that talk about Ahava included in a Medrash that speaks about Tzaros? How can we understand this Medrash, what does it teach us about this week’s Sedra, and how can it clarify our understanding of this Kapital?

Perhaps we can can answer this question by better understanding the words “V’Yisroel Ahav Es Yosef” quoted by the Medrash here.

The Medrash Rabba on later on in the Parsha, on the words “V’Yosef Hurad Mitzrayim”, makes a Drasha based on a Passuk in Hoshea: “B’Chavlei Adam Emshechem Zeh Yosef…Bavosos Ahava V’Yisroel Ahav Es Yosef”. This Drasha links the moment when Yosef was taken to Mitzrayim, as the Passuk there says “V’Yimshachu V’Yalu Yosef Min HaBor”, with the words V’Yisroel Ahav Es Yosef, but does not really explain what this means.

The Dubna Maggid, in his Pirush on Megillas Esther called “Kol Rinah V’Yeshua” brings the Medrash and explains it in the context of a much broader discussion.

When a person wishes to derail the plot of his enemy, or rescue someone from dire straits, he must make elaborate plans that run counter to those of his target. Various strategies or tactics may be employed to ensure that whatever that the enemy or oppressor is not allowed to continue upon his path, and instead veers off course. This, however, is not the way of HKBH. Rather, explains the Dubna Maggid, the person who Hashem wishes to destroy, or even help, is allowed to continue upon the path that he has set out on, but that path will lead him to the destination that Hashem has predetermined.

As is his Derech, the Maggid provides an elaborate Mashal to illustrate this point, but it can be distilled as follows. Imagine a thief who hires a getaway driver, but the driver realizes that he owes his allegiance to the owner of the stolen goods rather than the thief. Therefore, one night, when the pair stops at an inn to rest, the driver turns the wagon around so that when they set out on their way the next morning they are in fact returning to their destination. The thief, unfamiliar with the local roads, thinks that he is on his way to freedom, when in fact disaster awaits him.

The same is true of Basar V’Dam when it comes to the Darchei Hahsem: we ride along happily in the wagon, assuming we know the destination, but only when we arrive is the Ratzon HaBorei clear.

While this is true of the enemies of Hashem, the Maggid explains that it is also true of those that HKBH wishes to help: they are free to take action, but the affects are crafted by Hashem. This, explains the Maggid, was true of Mechiras Yosef as well.

Hashem told Avrohom, at the Bris Bein HaBesarim, that his offspring would end up “Ki Ger Yihiyeh Zarecha B’Eretz Lo Lahem”—Galus was a given. As the Yalkut notes, Yaakov Avinu was therefore meant to be taken to Mitzrayim by force, as happened with other times Bnei Yisroel went into Galus. Hashem did not want this to happen, however, and so matters were arranged so that Yosef would first be brought to Mitzrayim, to eventually become a ruler there, so that Yaakov and his children could arrive in Mitzrayim to a warm welcome.

This, he explains, is seen in the words of the Medrash: “B’Chavlei Adam Emshechem Zeh Yosef…Bavosos Ahava V’Yisroel Ahav Es Yosef”. Yosef was brought to Mitzrayim, “B’Chavlei Adam” but this itself was part of the Avosos Ahava that allowed Yaakov to follow in dignity.

In fact, the Medrash highlights this reality by mentioning the words “V’Yisroel Ahav Es Yosef”, themselves a proximate cause of Mechiras Yosef. The Shevatim were jealous of Yosef, on some level, because their father showed him additional love, so they sold him to Mitzrayim, which led to the eventual arrival of Yaakov U’Baiso, fulfilling the dictate of Ki Ger Yihiyeh Zarecha in the sweetest way possible. Even the Shevatim themselves, who thought that they were ending the impact of Yosef on Bais Yaakov, were unaware that they were in fact setting the stage for his greatest contribution.

The entire story of Mecheiras Yosef can be understood in light of the Maggid’s words: there was no great Nes or change in Teva, but the outcome that HKBH predetermined came about through what seemed like the independent actions of humans.

Perhaps this is the message of the words “Kol Tzaros SheIrah L’Yosef Irah L’Tzion”. We have to look at the history and destiny of Yerushalayim the same way we look at the events of this week’s Sedra: what looks to us like B’Chavlei Adam are in fact Avosos Ahava. There is a goal, and ends that is predetermined and all the Teva that we perceive is working towards that goal without anyone even realizing their role.

The words “V’Yisroel Ahav Es Yosef” and “Ohev Hashem Sharei Tzion” are connected through this idea as well. The casual onlooker may have thought that the Ahava displayed by Yaakov towards Yosef brought about disaster, but really it was the precursor to glory. It was the Ahava of Yaakov that allowed Mechrias Yosef to occur, which in turn ensured that Yaakov would come to Mitzrayim with nobility. So to, the Ahava that Hashem has for Yerushlayim may sometimes seem otherwise, but in fact, glory awaits the Ir HaElokim.

This comparison is of course well suited to a Perek that speaks about the Kavod of Yerushalayim: like Yosef, the Ir HaElokim is treated differently than other places, it is Ohev MiKol Mishkanos Yaakov, and its future is therefore secure. There are events, eras and episodes that make it seem like Ir HaKodesh is threatened, its future unclear, but we must know that these are all Avosos Ahava. One day, very soon, we will arrive back in Yerushalayim with our heads held high, joining together in song, Sharim K’Chollilim..