Kindness Overcomes

Kapital 129 begins with the words “Shir HaMaalos Rabas Tziraruni M’Neurei…” and is the tenth of the fifteen Shir HaMaalos. Rashi tells us earlier in Tehillim that Dovid Hamelech wrote these Kapitlach for the Leviim to sing while standing upon the Ma’alos in the Mikdash and this Perek written in the first person, would therefore seem to be a reflection on the life of Dovid himself. Radak, however, explains that the Perek is forward-looking, and describes the way that we will look back at Galus once the Geulah HaAsida arrives.

The Perek begins by speaking about the humiliations that we faced early in the Galus, “Rabas Tziraruni M’Neurei Yomar Nah Yisroel”, but which we survived, “Rabas Tziraruni M’Neurei Gam Lo Yachlu Li.” We continued to endure the pains of Galus, to the point that it sometimes felt as though “Al Gabi Charshu Chorshim”, our enemies were plowing over us. This did not break us either, however. Rather, “Hashem Tzaddik Kitzetz Avos Reashim,” Hashem severed the ties that bound us, allowing us to escape from those who sought our demise, even as the Geulah itself remained elusive.

When the Yeshuas Hashem does arrive, however, our enemies will suffer the indignities due them: “Yevoshu V’Yisogu Achor”, they will slink away, as irrelevant as the “Chatzir Gagos”, wild grass which does not even live long enough to be plucked. So worthless are these blades that if one is trying to gather them, he is not greeted with the good wishes that are usually offered to one on his way to the harvest: “Birchas Hashem Aleichem”.

As we have seen, the Meforshei HaPshat understand the words “Yomar Nah Yisroel” in the opening Passuk of this Perek, as referring to the Yidden who will stand in Acharis HaYamim and reflect upon Galus. There seems, however, to be another way of explaining these words.

The Tanchuma in Parshas Ekev tells us: “Kol HaMetzta’er M’Techilaso Noach Lo B’sofo”, one who experiences suffering at the beginning of his life will eventually find peace. The Medrash goes on to bring examples of this reality from each of the Avos HaKedoshim, outlining the ways they suffered during the early parts of their lives, only to be relieved in later years. Regarding Yaakov Avinu, the Medrash cites the words “Rabas Tziraruni M’Neurei Yomar Nah Yisroel”. This Passuk, explains the Medrash, refers to the machinations of Eisav and Lavan, both of whom sought to destroy Yaakov at various points in his life. In the end, concludes the Medrash, Yaakov was Zoche to the promise of “Noach Lo B’sofo” as the Passuk in this week’s Parsha says “VaYichalkel Yosef Es Aviv V’Es Echav…”

If we understand that Yaakov Avinu was the first one to exclaim “Rabas Tziraruni M’Neurei”, then the words “Yomar Nah Yisroel” can be referring to the Bechir SheB’Avos as well, hinting at the origins of this Perek. This itself is not difficult to understand, as there seems to be a connection between Yaakov Avinu and the Perakim of Shir HaMaalos.

The Medrash, in Parshas Vayeitzei tells us that Yaakov avoided sleep during the time that he was in Yeshivas Shem V’Ever, and adds that this was the case for the twenty years that he was in the Bais Lavan as well. 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”.

It emerges that the Perakim of Shir HaMaalos have an integral connection to Yaaakov Avinu, who said their words while in Bais Lavan. With this in mind, we can understand that the words “Rabas Tziraruni M’Neurei Yomar Nah Yisroel” were first spoken by Yaakov Avinu, speaking about the period of his life defined by the Medrash as Metzta’er M’Techilaso.

Even understanding this, however, there is an important question to be asked on the Tanchuma.

When speaking about Avrohom Avinu, the Medrash cites the ways in which he lived an existence of Metzta’er M’Techilaso—from the Kivshan HaEsh to the Asarah Nisyonos—but cites a Passuk in Parshas Chayei Sarah to prove that it was also true that Avrohom was Noach B’sofo: “V’Hashem Berach Es Avrohom BaKol”. When speaking about the life of Yitzchok Avinu, the period of Metzta’er M’Techilaso is related to the grief caused by those who lived around him, and the Passuk used to show that Yitzchok later lived a life of Noach B’sofo, from Parshas Toldos, speaks about the way that they ultimately coexisted.

In both cases, the eventuality of Noach Lo B’sofo seems directly connected to the period of Metzta’er M’Techilaso. Avrohom had myriad Tazaros, but was later “Berach BaKol”, and all those Tzaros dissipated. Similarly, the pressures faced by Yitzchok were limited to his neighbors, but that was alleviated, allowing him to experience the bliss of “Noach Lo B’sofo”. The same does not seem true of Yaakov Avinu, however: the examples of Metzta’er M’Techilaso are connected to the designs that his brother and father-in-law each had on his life, but the example of Noach Lo B’sofo seems completely unrelated: “VaYichalkel Yosef Es Aviv V’Es Echav…”

How can we understand this? Why does the Medrash contrast the difficulties faced by Yaakov Avinu at the hands of Esav and Lavan, represented by the words “Rabas Tziraruni M’Neurei” with the fact that he was sustained by Yosef when they lived together in Mitzrayim?

In fact, even the notion that the words “VaYichalkel Yosef Es Aviv” represent the existence of “Noach Lo B’sofo” is difficult to understand. Yaakov was in Mitzrayim, a foreign land, far from Eretz Avosav once again, and he certainly knew that the reality of “V’Avadu V’Inu Osam” promised to Avrohom was not far off. Why, then, was this period, during which he was sustained by his son Yosef, considered to be one of Noach Lo B’sofo?

In order to answer this question, and understand the Medrash, it is important to understand the role Yosef played in his family’s sustenance after they arrived in Mitzrayim.

When Yosef reveals himself to his brothers, earlier in the Parsha, he urges them not to worry about they fact that they sold him to Mitzrayim, “Ki L’Michya Shelachani Elokim Lifneichem”. Yosef, it seems, understood that it was his role to serve as a source of Michyeh, sustinaance, for his family. If so, it seems natural that he carried out this duty once they arrived in Mitzrayim. This being the case, the words “VaYichalkel Yosef Es Aviv V’Es Echav…” appear somewhat matter of fact: Yosef did that which he knew he was meant to.

Chazal, however, seem to assign more weight to these actions.

There is another Tanchuma, in Parshas Noach, that makes a striking statement. There are two people in the Torah, says the Medrash, who are referred to as Tzaddikim—Noach and Yosef—and they both achieved that title for the same reason. Noach was Michalkel the animals in the Teva, and Yosef was Mechalkel his family in Mitzrayim, as the Passuk says “VaYichalkel Yosef Es Aviv V’Es Echav…”

Yosef is generally referred to as Yosef HaTzaddik, and in many cases it is assume that he is given this title because of the Nisayon he faced in Bais Potifar, but this Medrash is telling us otherwise: the term Yosef HaTzaddik comes from the fact that Yosef was Michalkel his family in Mitzraym—fulifilling a mission which he very clearly understood was his. How can we understand this? Why did the actions of Yosef merit him the title of Tzaddik?

Although the Tanchum limits the title of Tzaddik to Noach and Yosef, the Medrash in Esther Rabba assigns the title of Tzaddik to Mordechai as well, going to far as to call him “Rosh L’Tzadikkim B’Doro”. This too requires explanation: what were the actions of Mordechai that earner him this title, among the likes of Noach and Yosef?

R' Chaim Efraim Zeitchik, a prime Talmid of the Alter of Kelm, in his Sefer Kol Mevaser, explains that Mordechai engaged in Chesed as well, in the realm of a Zon U’Mefarnes, as indicated by the final words of the Megillah: “Doresh Tov L’Amo V’Dover Shalom L’Kol Zaro”. It was because Mordechai was “Doresh Tov L’Amo” that he attained the title “Tzaddik” as indicated by the Medrash.

R’ Zeitchik continues, explaining that Tzidkus and Chesed, true Chesed, are intertwined by their very nature. For a person to do Chesed in the way that Noach, Yosef and Mordechai did, he must first attain a level of Yiras Shamayim that allows him to remove and Negius or personal feelings from his actions. Chesed on this level is done because a person understands that those he helps are Yetzir Kapav of HKBH and by supporting them he brings Ribuy Kvod Shamayim. This Chesed is not done out of a sense of communal responsibility or pity, but a sincere desire to enhance Kvod Shamayim in this world.

With this in mind, we can understand the words “VaYichalkel Yosef Es Aviv V’Es Echav…” in a new light.

Yosef understood that it was his role to be the Mechalkel, “Ki L’Michya Shelachani Elokim Lifneichem”, but he did so not out of a mere sense of Achrayus—he did it in the manner of a true Ba’al Chesed, for the purposes of Kvod Shamayim. Yosef’s actions at that time indicated the level of Tzidkus that he had reached, and therefore earned him the title of Tzaddik that persists to this day.

Based on this, we can explain the Tanchuma in Parshas Ekev.

Yaakov lived the reality of Metzta’er M’Techilaso, perused as he was by both Esav and Lavan, but he was not concerned about the threats to his own life. The true Tzar came from the fact that he knew that his children would themselves face these same challenges while in Galus—threatening the Netzichius of Klal Yisroel. When he reached Mitzrayim, however, and saw the way Yosef conducted himself, he reached a level of Noach B’sofo.

If Yosef, removed from his father’s home for so many years, in a Galus of his own, was able to reach a Madreigah of Tziddkus, there could be hope. Witnessing the Chesed indicated by the words “VaYichalkel Yosef Es Aviv V’Es Echav…” Yaakov found true contentment, because he knew that we could survive Galus. If we can achieve even a fraction of the Tzidkus of Yosef even as the scions of Esav and Lavan threaten us, the Netzchius of Klal Yisroel is assured.

It is therefore befitting that this Perek, which speaks about the experience of Galus and Geulah, begins with the words “Rabas Tziraruni M’Neurei”: if we take the lessons of Yaakov Avinu and Yosef HaTzaddik, we too can be assured that even though we now exist in a state of Metzta’er M’Techilaso we will one day experience the bliss of Noach B’sofo.