Moonlighting

Kapital 121 begins with the words “Shir Lamaalos Esa Einai…” and is the second of the fifteen Shir HaMaalos, although the word “LaMaalos” is user here. Rashi explains that despite its placement in Sefer Tehillim, this Kapital was actually as the Leviim began to ascend the steps, while the other “Shir Hamaalos” were said while they stood upon the stairs, so it is said to be “Lamaalos”. Radak explains this discrepancy in a simpler manner, bringing other examples of a Lamed being used in the place of the “Hey Hayediah”.

While all of the Shir HaMaalos are relatively familiar, this Perek is even more so, as we so often turn to these Pessukim in difficult times. Phrases found in this Perek, such as “Hinei Lo Yinam V’Lo Yishan Shomer Yisroel” and “Hahsem Shomrecha Hashem Tzilcha Al Yad Yiminecha”, buoy us amidst the turbulence of our lives. When evil and danger threaten to overtake us, we turn to the words of this Perek, reminding ourselves that “Hashem Yishmorcha M’Kol R’ah Yishmor Es Nafshecha”.

Perhaps it is the plain and accessible nature of these Pessukim that allow them to play this role—the very veins of this a Perek ooze Emunah Peshuta—but there is one Passuk that requires a bit of explanation.

The Passuk says: “Yomam Hashemesh Lo Yakeka V’Yareach B’Layla”. Radak explains that the previous Passuk refers to HKBH as our shadow, “Hashem Tzilcha Al Yad Yiminecha”, and so it is He that protects from the rays of the sun, so to speak. Clearly the Perek is speaking in metaphor: the dangers that threaten us can be compared sunlight, which can cause one harm if he is not protected. We know, however that HKBH protects us at all times, as the shade that protects all who seek its safe harbor. How do we understand the second part of the Passuk, however? What are the dangers presented by the Levana from which we are protected?

Radak, and others, explain that the heat of the sun, which pervades during the day, removes moisture from the atmosphere, and the moon adds it back at night. The Passuk is therefore saying that we are protected by HKBH from the moisture added by the moon, and the cooler air that comes as a result. How are we to understand this? If we understand that the Passuk speaks B’Derech Mashul, we can understand the heat of the sun as a threat from which we are protected—how does this relate to the moisture produced by the moon? What is the Passuk telling us with the words “V’Yareach BaLayla”?

The way the Passuk is structured makes it even more difficult to understand. If the Mashal of the sun and moon are essentially the same—each one represents potential harm from which HKBH protects us—why do the words “Lo Yakeka” separate them? The words “V’Yareach BaLayla” seem to have a slightly different message than the words “Yomam Hashemesh Lo Yakeka”—can can we understand this?

Perhaps we can answer these questions and explain this Passuk based on the origins of this Kapital.

At the beginning of this week’s Parsha, the Torah tells us that, as Yaakov traveled toward Charan he reached the Makom Hamikdash, “Vayishkav Bamakom HaHu”, and he rested there. Rashi notes that the word “HaHu” is Lashon Miyut: “B’Oso Makom Shachav”, Yaakov rested at that spot but for the fourteen years he that he was in the home of Eiver, “Lo Shachav BaLayla SheHaya Osek BaTorah.” This is a relatively well-known Rashi, which seems to speak to the Mesiras Nefesh of Yaakov Avinu for Limud HaTorah: so involved was the Ish Tam Yosehv Ohalim in his learning that he did not sleep for fourteen years.

The words of Rashi, here, are based on a Medrash in Beraishis Rabba, which speaks about Yaakov’s sleep habits. There, Chazal tell us that not only did Yaakov avoid sleep during the time that he was in Yeshivas Shem V’Ever, but also for the twenty years that he was in the Bais Lavan. The Medrash then asks a question about this astounding accomplishment: “Mah Haya Omer?” What did Yaakov say all night as he stayed awake? R’ Yehoshua Ben Levi answers: “Amar Chamesh Esrei Shir HaMaalos SheBiSefer Tehillim”, while R’ Shmuel bar Nachman says that he recited the whole Tehillim.

Although it is not clear from the Medrash whether the words of R’ Yehoshua ben Levi and R’ Shmuel bar Nachman are going on both sets of sleepless years or only one, it is clear from Rashi that he understood that during his years in the Yeshiva of Shem V’Ever, Yaakov was kept awake by Limud Hatroah. The origins of the Perakim of Shir Hamaalos, then, are in the years that Yaakov Avinu spent in Bais Lavan—it was during that time that Yaakov didn’t sleep, instead spending the night reciting these Perakim that were later said by Dovid Hamelech and incorporated into Tehillim.

This Medrash establishes a link between Yaakov Avniu and the fifteen Shir HaMaalos in general, but there seems to be a particular connection between the events of Parshas Vayetzei and this Kaptial specifically.

The Medrash Rabba, at the beginning of the Parsha, tells us that when Yaakov Avinu reached Charan he said: “Essa Einai El HeHeroim Milfanai…” Yaakov knew that he had to lead his life based on the way that his parents led theirs and he had a quandry: Eliezer arrived in Charan with gifts for the intended wife of Yitzchok Avinu, but Yaakov had none. Understanding this he wondered: “M’Ayin Yavo Ezri”, with the word “Ezri” alluding to a wife, his Ezer K’Negdo. Knowing that he had no gifts to offer, Yaakov did not understand how he was to find a wife. The Medrash tells, however, us that Yaakov refused to lose faith in the Borei Olam, instead declaring “Ezri M’Im Hahsem…”

The Medrash continues, bringing the words of this Kapital and relating them to Yaakov’s life, and particularly to his stay in Charan. For example, the words “Hashem Yishmarcha M’Kol Rah” are explained to mean that Hashem would guard Yaakov from both Esav and Lavan, while the words “Yishmor Es Nafshecah” refer to the Malach HaMaves. Similarly, the closing words of the Perek, “Hashem Yishmor Tzescha U’Voecha”, refer to the Yetziah of Yaakov described at the beginning of the Parsha.

If we understand this Medrash as it seems, that the Pessukim of this Perek are connected to the life of Yaakov Avinu, the same must be said about the words “V’Yareach B’Layla”. Although the Medrash does not mention these words, we can perhaps find a connection to them within the Parsha. In fact, if we can understand these words properly, we may be able to explain a statement made by Yaakov Avinu towards the end of the Parsha.

When Yaakov Avinu faces Lavan for the final time, he says that for the twenty years that he was watching the sheep of Lavan he endured the heat of the day, and the cold of the night, and did not sleep: “Hayisi Bayom Achalani Chorev V’Kerach BaLayla VaTidad Shinasi M’Einai”. We can certainly see that the words Yomam Hashemesh Lo Yakeka V’Yareach B’Layla might be related to the Chorev and Kerach mentioned by Yaakov Avinu, but the final part of the Passuk “VaTidad Shinasi M’Einai”, requires some explanation: why, in fact, did Yaakov not sleep during those years?

The Meforshei HaChumash don’t seem to address this question, except to suggest that perhaps Yaakov Avinu felt insecure in Bais Lavan, and thought that if he fell asleep his animals might have been stolen. This is understandable from the perspective of Pshat, but perhaps there is more to be learned. Not every statement of the Avos is included in the Torah, we must understand that these words are here to teach us a lesson. What might that be?

As we have seen, the words “Hayisi Bayom Achalani Chorev V’Kerach BaLayla” can be connected to the words “Yomam Hashemesh Lo Yakeka V’Yareach B’Layla”. Perhaps, then, if we can understand the symbolism of the “Yareach B’Layla” we can understand why Yaakov stayed awake all those nights.

The Gemara in Sukka tells us: “B’Zman SheHacham Lokeh Siman Ra’ah L’Goyim”. When the sun is affected, such as during a solar eclipse, it is a sign of ill portent for the Umos HaOlam. When the moon is affected, however, the Gemara tells us that it is a similar sign for Bnei Yisroel. While Chazal do not explain why the sun corresponds to the Umos, and the moon to Klal Yisroel, we know that we alone rely on a lunar calendar—further establishing this connection, and urging us to understand it correctly.

R' Tzadok HaKohen, in a number of his writings, explains that these connections are based on how we, and in contrast the Umos HaOlam, see ourselves. The Goyim believe that they are at the pinnacle of creation, that they eat and drink of their own doing, so to speak. They therefore connect to the larger of the two Meoros, the sun, for they cannot fathom themselves being in any way subservient. Klal Yisroel, however, knows that Hashgachas Hashem is paramount, that our reality is but a reflection of the Ratzon Haborei. We therefore relate to the moon, the smaller celestial body, which gets its light from another, larger, source.

With this in mind, perhaps we can understand why Yaakov stayed awake when he was in Bais Lavan. Layla, as we know, relates to the dark periods of life, the times in which Hashgachas Hashem may be hidden—but that is when the moon shines, reminding us of our reliance on HKBH. Yaakov Avinu stayed awake all night while in Bais Lavan so that we, his beloved children, would understand that we can bask in the glow of the moon even in the darkest night. He used those nights to recite the words which would later become our own refuge in difficult times, the Pessukim of the Shir Hamaalos. It was in the light of the moon that Yaakov Avinu uttered phrases such as “Hashem Yishmorcha M’Kol R’ah Yishmor Es Nafshecha”, because it is the moon that reminds us of our ultimate, and unique position in the world, as a reflection of Ratzon Hashem.

We can now understand the words “V’Yareach B’Layla” in a different way. Part of the protection with which HKBH provides us is the knowledge that the Yareach shines at night, that in our darkest times we can rely on the Hashgachas Hashem. Yes, we are protected from the damage of the sun, providing us with times of Yom, but we are also safe in the Layla, as the Yareach reminds us that the Ratzon Hashem continues to shine.