Mind Games

Kapital 140 begins with the words “Laminatzeach Mizmor L’Dovid” and seems to have a very straightforward theme. At the outset, Dovid Hamelech makes a very simple request: “Chatzileni Hashem M’Adam Rah.” Metzudos explains that the term “Chatzileni” is a Lashon of both “Hotza’ah”, removal, and “Shelifa”, which means slipping off. The implication is that Dovid is asking Hashem not only to save him, but to extract him unscathed from amidst the Reshaim.

The Pessukim, describing in stark terms those who are called “Adam Rah”. Not only are these individuals are “Chashvu Ra’os B’Lev”, but they are constantly involved in conflict and strife. The Passuk compares them to snakes as well: “Shanenu Leshonam Kemo Nachash”.

The Teffilos of Dovid with regard to these individuals seems to take two approaches. On one hand, Dovid pleas that HKBH save him from these enemies, “Shomreini Hashem M’Yidei Rasha M’ish Chamas”. Similarly, we are reminded that HKBH provides the ultimate protection, “Oz Yeshuasi”, as Dovid begs that this shelter be extended him as well. At the same time, the fate of these Reshaim is a matter of concern as well. The Passuk says: “Yimotu Aleihem Gehcalim B’Aish Yapilem.” Rashi explains that Dovid asked that the coals be poured upon them so that they entire physical existence is obliterated. It is not enough, it seems, that Dovid be spared from the schemes of the “Ish Chamas”, but he also hopes that their comeuppance is swift and sure.

There is another Passuk that refers the fate of the Reshaim which also seems closely related to this week’s Parsha. Dovid writes: “Al Titen Hashem Ma’Avei Rasha Zemamo Al Tafek Yorumo Selah.” The literal translation of these words, as explained by Rashi, fits well with the rest of the Perek: Dovid asks that Hashem not grant the desires of the Resahim, and that their plans not be successful, lest they be emboldened. Again we see that Dovid is not focused only on his own escape from the Reashim, but in their ultimate failure as well.

Rashi also notes, however, that the “Rasha” referred to in this Passuk is not the generic “Ish Chamas” spoken about in the rest of the Perek. Rather, these words speak of a particular one of our enemies: Amalek. Rashi does not indicate why this is the case, but the Mamarei Chazal related to this Passuk, which also tie it to this week’s Parsha, can perhaps help us understand.

While this Perek was clearly written by Dovid Hamelech, as its opening words indicate, Chazal tell us that these particular words have an earlier origin.

At the beginning of the Sedra, the Torah tells us that Yaakov Avinu sent Malachim to Esav, and they returned telling him: “Banu El Achicha Esav V’Gam Holech L’Kroseinu.” At that point, Yaakov Avinu offered a Teffilah—one of the three preparations he made for the upcoming encounter. The Pessukim outline this Teffilah, but Chazal expand on it as well.

The Medrash Rabba at the beginning of the Parsha tells us that these words, “Al Titen Hashem Ma’Avei Rasha” were said by Yaakov Avinu at this time. The Medrash continues, explaining that Yaakov asked HKBH: “Al Titen L’Esav Machshevos Libo”. Yaakov specifically asked that the Machshavos of Esav not be fulfilled.

How are we to understand this Medrash? The Passuk tells us that Yaaov said “Hatzileini Nah M’Yad Achi M’Yad Esav”, a Teffilah in which Yaakov asked to be saved from Esav—what was added with the words “Al Titen Hashem Ma’Avei Rasha”? To which “Machshavos Libo” did Yaakov refer? This question is bolstered by the fact that the Medrash later brings a “Davar Achar”, a second approach, which explains that the words “Al Titen Hashem Ma’Avei Rasha” indeed refer to Esav’s plan to kill Yaakov Avinu. This would indicate that the first part of the Medrash understood these words differently. How? What was Yaakov asking Hashem when he said “Al Titen Hashem Ma’Avei Rasha”? In order to understand this Medrash, let us look first to another Mamar Chazal that brings these words.

The Tana D’Bei Eliyahu Rabba brings the words “Al Titen Hashem Ma’Avei Rasha” and then draws a distinction between the Yoztei Mitzrayim, who came from Yaakov Aviu, and those who came from Eisav. The Medrash explains that while thy were in Mitrzrayim, there was one Mitzvah that was kept which was more precious to HKBH than one-hundred others. What was that Mitzvah? Bnei Yisroel banded together and agreed to help one another, to keep Bris Milah, and to maintain the “Lashon Bais Yaakov” instead of learning the language of Mitzrayim. Zaro Shel Esav, however, did not have this Zechus. Rather, once Yitzchok Avinu was Niftar, they stopped keeping Milah totally.

This Medrash, which offers a different perspective on the state of the Yidden in Mitzrayim, is a bit difficult to understand. First, it isn’t clear how the Passuk “Al Titen Hashem Ma’Avei Rasha” is related to the rest of the Medrash—there doesn’t seem to be any discussion of the thoughts or hopes of the Reashim, what then is the connection between the Passuk and the Medrash? Second, and perhaps more pressing, the Medrash refers to “Mitzvah Achas” that the Yotzei Mitzrayim had in their hand, and then tells us about an entire platform on which they agreed: Milah, Chesed and Lashon Bais Yaakov. Why does the Medrash refer to multiple Mitzvos as “Mitzvah Achas”? In addition, what is meant by the contrast between the Yotzei Mitzrayim and the Zaro Shel Esav? Why did it matter that we, the Yidden, had this “Mitzvah Achas” in our hands, while they had stopped doing Milah after the Petirah of Yitzchok Avinu?

There is another Medrash which seems related to the Tana D’Bei Eliyahu, that may allow us to clarify this discussion, and answer the questions at hand.

At the end of Parshas Ki Seitzei, we learn about the Mitzvah of Zechiras Amalek, and the Torah tells us about Milchemes Amalek that took place after Yetzias Mitzrayim: “Asher Karcha BaDerech VaYizanev Becha Kol HaNechashalim Acharecha V’Ata Ayef V’Yageah”. The words “VaYizanev Becha” are not immediately understood, and Rashi explains them as follows: “Makas Zanav SheChotech Milos V’Zorkan K’lapei Ma’alah”.

These words are based on the Tanchuma, there, which speaks about Milchemes Amalek. When Amalek arrived to attack the Yotzei Mitzrayim, the Medrash tells us, they cut of the Millos of Klal Yisroel and threw them towards Shamayim, saying: “B’Zeh Bacharta Havei Lecha Mah Shebacharta”. This is nothing short of a Medrash Pliah, but the fact that Rashi quotes it in his Pirush on the Passuk highlights the importance of understanding its meaning.

The Maharsh”am of Brezhan, R’ Shalom Mordechai Schwadron—a grandfather of the revered Magid of Yerushlayim—authored a Sefer on Chumash entitled Techeles Mordechai. In many versions, this Sefer is printed along with that of his son, R’ Yitzchok of Chotomyr, called the Matamei Yitzchok. R’ Yitzchok brings the Rashi in Ki Seitzei and offers an enlightening explanation.

The central Machlokes between Yaakov and Eisav, explains the Matamei Yitzchok, is whether Machshava trumps Ma’aseh, or vice versa. Eisav felt that a persons intentions are paramount, and so the fact that Yitzchok Avinu meant to give him the Brachos meant that they were his. Yaakov, on the other hand, knew that actions take precedence and the Brachos were therefore not stolen.

This Machlokes is directly related to the Mitzvah of Milah.

The Rambam, in Moreh Nenuchim, tells us that the purpose of Milah is to weaken our Taivos, to make us less susceptible to the pull of the Yetzer Harah. The action of Milah, then, has Kochos beyond the actual Mitzvah itself.

Amalek, who was the scion of Esav, sought to assert the claims of his grandfather, that the Brachos of Yitzchok were his, and he therefore attacked Bnei Yisroel with a “Makas Zanav”. He threw their Milos towards Shamayim to show that Machshava, the intention to do the Mitzvas HaBorei is the Ikur, and the Maysa of Milah is separate, with the intentions of weaking Taivos. This action was meant to prove, once and for all, that the Brachos, which were intended for Eisav, were stolen by Yaakov Avinu.

The Matamei Yitzchok adds that the way in which the war was won proved the fallacy of this claim. It was specifically Yehoshua that was sent to fight Amalek, because he was an descendant of Yosef HaTzaddik. Chazal tell us that Yosef indeed had the intention—at least on some level—to commit an Aveirah, but was prevented from stumbling by the sight of Demus Deyukno Shel Aviv and he said “Es HaElokim Ani Yarei”. Yosef, therefore, was the ultimate proof that Maysa takes precedence: his intentions did not render him a Rasha, it was his actions that made him a Tzaddik. It was therefore his descendant, Yehoshua, who emerged victorious against Amalek.

Based on this idea, we can understand the various Medrashim and the words in Tehillim.

The Yidden in Mitzrayim joined together and committed to one Mitzvah, Bris Milah, but they chose to do so in the way of their grandfather, Yaakov Avinu, and allow the Mitzvah to affect their actions. They would be kind to one another and avoid the influences of Mitzrayim which may draw them to Aveirah—their Mitzva would not be in Kavana only, but in Maysa as well. Zaro Shel Esav were not interested in the Mitzvah affecting their Maysa, and so once Yitzchok Avinu was Niftar, their commitment to the Mitzvah dissapeared. This one Mitzvah, Milah, was what allowed them to emerge victorious when faced with the attack by Zaro Shel Esav—for they proved that Maysa is more important Machshava, entitling them to the Brachos of Yitzchok with finality.

This was the Teffilah of Yaakov when confronted with Esav: “Al Titen L’Esav Machshevos Libo”. Yaakov knew that the conflict between him and his brother was whether Machshava was more important than Maysa, and that this would have far-reaching ramifications. If Esav were correct, then anyone who thought about an Aveira would be affected, and only one who did a Mitzvah with Shleimus would be credited. In addition, without the Mitzvos to affect our Maysim, we would be more susceptible to the Atzas Hayetzer, challenging our ability to grow closer to HKBH.

Yaakov Avinu therefore had two Teffilos: “Hatzileini Nah M’Yad Achi M’Yad Esav” and “Al Titen Hashem Ma’Avei Rasha.” He plead for his own life, asking that Sav not be successful in harming him, but he also Davened for us. Yaakov asked that the “Machshevos Libo” of Esav be neutralized, alluding to his brother’s obsession with intention over action, so that we, Bnei Yisroel, would not be affected.

This is why Rashi tells us that the words “Al Titen Hashem Ma’Avei Rasha” refer specifically to Amalek, for it is Amalek that persists to this day. Amalek seeks to lure us into his trap by convincing us that Mitzvos that do not affect our actions, that intention is all that matters. This, in turn, prevents us from lving lives as the spiritual heirs of Yaakov Avinu, forestalling our ultimate victory over Zaro Shel Eisav.

It is ours to avoid this trap, and allow that our Maysim to be affected by our Mitzvos, doing our part to ensure that the Machshevos Libo of Esav are forever silenced.