Good Feelings

Kapital 143 begins with the words “Mizmor L’Dovid Hashem Shema Tifilasi…” and is a Perek with an overall desperate tone. Often, we find that the nature of the Mizmor is directly tied to the period in which it was composed, and it seems that this is the case here as well. Radak explains that these words were written as Dovid Hamelech ran and hid from Shaul, as was the Perek that immediately precedes it, which was written “B’Ma’arah”. Sforno assigns these words to a later, yet similar, period: the days that Dovid spent running from his own son, Avshalom. Certainly, the despair felt by Dovid during either of those episodes could have led to a Perek such as this.

Rashi, however, has a different view, explaining that these Pessukim were written “K’Neged Kol Yisroel.” This means that Dovid Hamelech wrote this Mizmor on behalf of us all, to be said in Galus. Obviously, there have been many times over the millennia when we felt the need to cry out to Hashem, and in this Perek, Dovid gives us words to express these emotions.

Whether the Perek was initially written as Dovid found himself in trying times or it was composed in the abstract, “K’Neged Kol Yisroel”, its words certainly convey a certain desperation from the very outset: “Hashem Shema Tifilasi Ha’azina El Tachanunai B’Emunascha Aneni…” We asks that Hahsem hear our Teffilos from a place of Tzidkus, rather than the alternative: “V’Al Tavo B’Mishpat Es Avadecha”.

Aware of our own shortcomings and the fact that we would not be Matzdik BaDin, the next Passuk seems to explain the source of our Avonos: “Ki Radaph Oyev Nafshi…” The reality of our situation—the throes of Galus and the machinations of our enemies—make it challenging to serve HKBH properly. Rather, our spirits are crushed, “VaTisatef Alai Ruchi B’Sochi Yishtomem Libi”.

Even as we find ourselves in these dire situations, however, we yearn for Hashem: “Perashti Yadai Elecha Nafshi K’Eretz Ayefa Lecha”. We stretch our hands to Hashem, as our souls thirst for Him as parched land thirsts for moisture.

The Perek is replete with desperation, as we find phrases such as "Maher Aneni Hashem Kalsa Nafshi”, “Al Tastir PAnecha Mimeni”, “Hashmieni BaBoker Chasdecha”, and “Hatzileni M’Oyvai Hashem”. These exclamations of despair reveal our innermost feelings and the knowledge that only HKBH can provide the Yeshua we yearn for so deeply. The Perek ends in this vein as well, as we ask: “U’Bichasdecha Tatzmis Oyvai V’HaAvadeta Kol Tzorirai”.

As we have seen, this Perek really has a very distinct theme related to the way we Daven to HKBH when we find ourselves in dire straits. There is, however, a notable feature in the Pessukim as well: the frequent appearance of the word “Nafshi.” This word appears in five out of twelve Pessukim, one of the greatest concentrations of this word in the entire Sefer Tehillim. This obviously cannot be a coincidence—why then is it the case? How does this word relate to the overall theme of the Perek? Why is the word “Nafshi” used to refer to oneself in the situation that leads us to cry out “Shema Tifilasi Ha’azina El Tachanunai”?

Perhaps we can answer this question based on a Gemara related to this week’s Parsha.

The Pessukim in Parshas Vayikra discuss a variety of Korbanos that can be brought by an individual. At the beginning of the Sedra, the Torah says “Adam Ki Yakriv Mikem” and goes on to discuss the Dinim of the Korban Olah. Later, the Passuk says “V’Im Shlomim Korbano”, without using a term to describe the Makriv. In relation to the Korban Mincha, however, the Torah says “V”Nefesh Ki Sakriv Korban Mincha L’Hashem…”

The Gemara in Menachos points out this apparent inconsistency, asking: “Mipnei Mah Nishtanis Mincha”? Now, the word “Nefesh” is used when discussing the Korban Chattas and Asham, so the Gemara cannot be asking why this word is only used by the Korban Minah. Rashi on the Passuk explains, however, that the Mincha is the only one of the Korbanos Nedava in which the word Nefesh is used. The Gemara answers: “Amar HKBH Mi Darko L’Havi Mincha Ani Ma’aleh Ani Alav K’Ilu Hikriv Nafsho Lifanai”. The Mincha was generally brought by the poorest individual, and HKBH therefore used the word Nefesh here to show that even this more meager Korban is accepted as though the Ani was Makriv his own Nefesh.

While the sentiment of this Drasha is understood—the Korban of the Ani is certainly Chashuvv—there is an important question that must be asked.

The Medrash Hachefetz on the words “Adam Ki Yakriv Mikem” tells us that when a person brings a Korban, and the animal goes through the process of Shechita, Hefshet V’Nituach and Hakrava, “Ma’aleh Ani Alechem K’Ilu Nafshechem Hikravtem”. The word “Mikem” can thus be used to convey the same meaning as the word “Nefesh” that is used in relation to the Korban Mincha. Further, the Yalkut HaTemani suggests that the word “Korban” itself is related to this idea because when one brings a Korban it is as if he has brought himself before HKBH.

If this is the case, why did the Torah choose to use the word “Nefesh” as in “Nefesh Ki Sakriv Korban Mincha” if there are other ways to indicate the sentiment of “Ma’aleh Ani Alav K’Ilu Hikriv”? what does the word “Nefesh” convey?

This question is perhaps amplified by another Medrash on these words.

The Passuk In Koheles says “Nachas M’Melo Chafnayim Amal V’Rus Ruach”, and the Medrash in Koheles Rabba teaches that the words Tov Melo Kaf refers to the Mimhcas Ani, of which a Kometz, is brought and the words “M’Melo Chafnayim Amal V’Rus Ruach” to the Ketores, which the Kohen Gadol takes a Melo Chafnayim from. Explains the Medrash: HKBH favors the Minchas Ani over the Ketores, although the Shiur of Ketores is double that of the Mincha, because the Mincha brings Kaparah, but the Ketores does not. The Medrash concludes by proving that this is the case from the words “Nefesh Ki Sakriv Korban Mincha”.

How can we understand the Lashon of “Nefesh” as being related to the Kappara of the Mincha? Why does the Medrash understand that this word teaches that Mincha brings a Kappara more so than Ketores? What is the connection between the word “Nefesh”, the Kappara of the Mincha, and the concept of “Ma’aleh Ani Alav K’Ilu Hikriv”?

The Passuk in Parshas Tzav speaks about the Korban Mincha, saying: “Chelkam Nasati Osah M’Ishai Kodesh Kodashim Hi K’Chattas V’KaAsham.”

The Arugas HaBosem, there, asks two questions on this Passuk. First, why does the Torah connect the status of the Mincha to that of the Chattas and Asham? What relationship between these categories of Korbanos is being highlighted? Second, the general rule is that Korbanos that are brought as a Chovah, because a person is required to do so, are Kodshei Kodashim, as opposed to Korbanos Nedava that are Kodshim Kalim. In the case of the Mincha, however, even a Nedava takes on the Kedusha of “Kodesh Kodashim Hi K’Chattas V’KaAsham”. Why is this the case?

The Arugas HaBosem explains that the Korban Mincha is indeed brought for a Kapparah, as the Koheles Rabba seems to indicate, and identifies precisely the fault for which this Korban is Mechaper.

We do Mitzvos every single day because we must, but there are two ways to perform these Mitzvos: out of a sense of obligation, by rote, almost mechanically, or B’Dichulu U’Rechimu, with vigor and excitement. When one does Mitzvos B’Dichulu U’Rechimu, that sense of elation and enthusiasm allows his Mitzvos to fly up to Shmayim, achieving an even higher purpose. When that element is missing, however, his Mitzvos do not have the same Koach, they fall flat, so to speak.

The Korbans Mincha, explains the Arugas HaBosem, is brough to be Mechaper on Mitzvos that are not done without the proper measure of Dichulu U’Rechimu, without the excitement that can allow those actions to rise to the highest levels. The Mincha, he explains, is brought without Chometz—it cannot rise—and so it makes a person think about the Mitzvos that he does without Dichulu U’Rechimu, bringing him to Teshuva for this lack.

This is why the Mincha is “Kodesh Kodashim…K’Chattas V’KaAsham”: because it is related to a shortcoming in Avodas Hashem, it is comparable to other Krobanos that are also brought for Aveiros and can be considered Kodesh Kodashim.

This is also a way to understand the Medrash in Koheles Rabba: the Kapparah of the Mincha is specifically related to matters of the Nefesh, the Chiyus of a person. When we do Mitzvos without the proper Dichulu U’Rechimu, they lack Chiyus, life itself, and so the word “Nefesh” is an appropriate term to signify the Kapparah of the Mincha: when one brings a Mincha and takes this message to heart, he will add an renewed element of Nefesh to his Avodas Hashem.

This can also allow us to understand the Gemara in Menachos.

As difficult as it is for a person to do Mitzvos with a sense of Dichulu U’Rechimu, trying circumstances make it even harder. The person who cannot afford an animal or even a Korban Of, and is therefore forced to bring a Minchas Ani, may well have many stresses which make it difficult to do the Mitzvos B’Dichulu U’Rechimu. The Torah, therefore, encourages him precisely in this regard: if he brings the Korban Mincha properly, taking its lessons to heart, his renewed spirit of Avodas Hashem B’Dichulu U’Rechimu will bring a sense of “Ma’aleh Ani Alav K’Ilu Hikriv”. If he does the Mitzvos properly despite his circumstances, if his Mitzvos now have a Nefesh because they are done B’Dichulu U’Rechimu, then he will achieve the level of Ma’aleh Ani Alav K’Ilu Hikriv Nafsho Lifanai.

Perhaps this is why this Perek includes the word “Nefesh” with such frequency. Dovid wrote the Mizmor K’Neged Kol Yisroel and he included a message for all of us. If we wish to extricate ourselves from difficult circumstances, if we want to taste the Geulah for which we yearn, we must not underestimate the power of Nefesh. If we can add an element of Dichulu U’Rechimu to our Mitzvos even as we are downtrodden, then we will be like the one who brings the Minchas Ani. HKBH will see our efforts, and bestow upon us the promise of “Ma’aleh Ani Alav K’Ilu Hikriv Nafsho Lifanai”, bringing closer the day of U’Bichasdecha Tatzmis Oyvai V’HaAvadeta Kol Tzorirai.