Rest Time

Kapital 20 begins with the words “Lamenatzeach Mizmor L’Dovid” and is recognizable as part of the weekday Shachris. In fact, the Halachos pertaining to this Perek—which is not said on days such as Rosh Chodesh and Chanukah that have an element of Simcha—reveal its essence as more serious, almost somber. This tone is set from the very beginning, as Dovid cries; “Yancha Hashem B’Yom Tzarah”.

Although there were many days in his life that could have been classified as “Yom Tzarah” Rashi explains that Dovid Hamelech wrote these words when he sent Yoav and his armies out to war. During those times, Dovid would stay in Yerushalayim and be Mispallel for the success of his military. In discussing these Tefillos, Rashi adds the words of the Gemara in Sanherdrin: “Ilmamlei Dovid Lo Asah Yoav Milchama”, reminding us that the Tefillos of Dovid were pivotal to the successes of Yoav.

Noting the use of the word “L’Dovid” in its opening Passuk, Radak takes a slightly different approach to the Perek. He explains that these words were written by one of the Meshorerim on behalf of Dovid as he himself went to war. The approach explains why the Perek is written in third-person, using the term “Ya’ancha” for example, which means “Hashem should answer you”.

Whether we assume that Dovid wrote the Perek himself, in the third-person, or it was written by another, the point made by Rashi, that the Teffilos of Dovid during war were paramount to victory, is a central theme of the Pessukim.

Some Pessukim address this idea in a more circumspect manner, for example: “Yishlach Ezrecha M’Kodesh U’Mitzion Yisadeka” The words “Ezrecha’ and “Yisadeka” both connote assistance for one who cannot face obstacles on his own. In asking that the support come directly from HKBH, who dwells in the Kodesh within Tzion, the Passuk is stressing the need to understand from whence our Yeshua comes.

Others, however, are more direct in their relationship to Teffilah: “Yiten Lecha K’Levavecha V’Chol Atzascha Yimalei.” Because it is clear that Teffilah is an integral part of success, “Ilmamlei Dovid Lo Asah Yoav Milchama”, we must ask for them to be accepted as well: “Yimalei Hashem Kol Mishalosecha”.

The centrality of Tefillah in times of war is found in another Passuk as well: “Eileh BaRechev V’Eileh BaSusim V’Anachnu B’Shem Hashem Elokeinu Nazkir.” Rashi explains that various nations have their preferred modes of battle upon which they rely—be they chariots or horses, or in modern times infantry or mechanized armor—and we, too, have our own; the Shem Hashem. Radak adds that if we rely on the Shem Hashem, we may prevail even when our weapons and forces do not match our enemies.

Even in its closing this Perek focuses on this message: “Hashem Hoshea, Hamelech Ya’anenu B’Yom Koreinu”. When we call out to Hashem, using Teffilah as our means of battle, the Yeshuas Hashem indeed arrives.

With the understanding that the overall theme of this Perek is the importance, indeed requirement, for Teffilah in times of war, there are two questions to be answered.

First, why do we say this Kapital every day, other than when there is an extra element of Simcha? We do not fight wars regularly, why not choose one of the other Perakim that is more general—what is the message of this Perek that is so vital to our daily lives?

Second, we must understand the way the Perek begins. In speaking about the Teffilos of Dovid Hamelech, the Passuk says: “Yancha Hashem B’Yom Tzarah Yisagevcha Shem Eokei Yaakov Selah.” The word Yisagevcha comes from the same word as Misgav, a protection, and so the Passuk is saying that the Shem Hashem should serve as our protection. But why does Dovid Hamelech, or the Meshorer, choose the term “Elokei Yaakov” in this case? There must be a reason that refrence is made to Yaakov Avinu specifically—what might that be?

Rashi explains that since Hashem promised to watch over Yaakov Avinu from when he went to Charan until he returned, we refer to Elokei Yaakov in this Passuk. This is difficult to understand, however, because all the Avod faced tribulations, and HKBH protected them, yet we mention only Yaakov here. Further, even if we were to understand why the Shemira of Yaakov Avinu was unique, why is it here, in a Perek devoted to Teffilos in times of war, that we use this term?

The truth is that there re is a Medrash in this week’s Sedra that explains the words “Elokei Yaakov” in a different way, which may allow us to answer some of our questions.

In preparation for their encounter, Yaakov sent a large gift to Esav: two hundred she-goats, twenty he-goats, two hundred sheep, twenty rams, thirty camels with their children, forty cows, ten bulls, twenty female donkeys and ten male donkeys. Besides delineating the exact number of animals, the Torah tells us exactly how they were sent: Yaakov instructed his servants to separate the various species from one another, “V’Revach Tasimu Bein Eider U’Bein Eider”.

We know that nothing Yaakov Avinu did was coincidental or random, and indeed the Medrash explains why he wished the herds to be separated: “Amar Yaakov Lifnei HKBH…Im Yihiyu Tzaros Ba’os Al Banai Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem Mitzorasam”. Yaakov understood that it may at some point become necessary to bring Tzaros upon his children, but he davened that they not all come at once. Rather, he asked that HKBH place Revach, space, between the Tzaros, just as he placed Revach between the flocks being sent to Esav.

The Medrahs continues, telling us that it was at that moment that Yaakov saw Esav approaching, and he cried out to Hashem. HKBH heard the Teffilos of Yaakov Avinu and promised that his children would be saved from Tzaros in his Zechus, as the Passuk says “Yancha Hashem B’Yom Tzarah Yisagevcha Shem Eokei Yaakov”.

How can we understand this Medrash? What is the virtue of having the Tzaros separate from one another and not all at once? Why was it important for Yaakov Avinu to make this Bakasha, and why then? What is the meaning of this Teffilah?

We must also understand the connection between the beginning and end of the Medrash. It seems that it was Yaakov’s cries at the moment that he saw Esav which caused Hahsem to say that we would be saved from Tzaros in the Zechus of Yaakov. The words “Yancha Hashem B’Yom Tzarah Yisagevcha Shem Eokei Yaakov”, then, are a reflection of that promise. How is this connected to the first part of the Medrash, and the Tefilla of “Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem”?

We can perhaps answer this second question if we first explain the concept of “Hirvach Lahem Mitzorasam”.

The Medrash Rabba in Parshas Shmos tells us that when Moshe Rabbeinu saw how downtrodden the Yidden were in Mitzrayim, he complained to Pharoah, explaining that the non-stop work schedule would be detrimental to their survival. Pharoah allowed Moshe to address the situation, and he therefore established Shabbos for Bnei Yisroel.

Although it may seem that this was a practical Takana, in order to preserve the physical well-being of Bnei Yisroel, the Imrei Emes explains that Moshe Rabbeinu had a higher purpose.

In order for the Geulah to be truly effective, Bnei Yisroel had to reach a baseline level of Yedias Hashem, and this was impossible without the ability to rest. The purpose of Shabbos is Liten Revach Bein Eider U’Bein Eider, to give us time to reflect on the week and see the Yad Hashem in all that has transpired. Only with Revach can someone come to even the most basic level of Yedias Hahsem, and an understanding of Hashgacha Pratis, and it was for this reason that Moshe Rabbeinu ensured that there would be a Yom HaShabbos in Mitzrayim as well.

The Imrei Emes mentions the Medrash here in Parshas Vayishlach, and the concept of “Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem” in this context as well. If we are not given time to reflect on the Yissurin, we cannot properly understand that they too are part of the Hashgacha Pratis, and take the actions needed to prevent further Yissrurin from coming.

It was for this reason that Yaakov asked “Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem”: he wished his children to have the opportunity to be Misbonen on the Yisruin, so that they may Daven and do Teshuva, thereby forestalling further Tzaros.

Perhaps we can explain the remainder of the Medrash based on this idea as well.

When Yaakov asked HBKH “Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem”, his motivation was unclear. Maybe Yaakov merely wanted things to be easier for his children, and did not wish them to suffer to much as once, and therefore asked HKBH to bring any necessary Tzaros at different times. When Hahsem saw how he reacted to his own Tzaros, crying out to Hashem when he saw Esav approaching, it became clear that Yaakov Avinu understood the proper way to look at a Yissurin. It was at that time that HKBH told him that his children would be saved from Tzaros in his Zechus. Because he reacted to Tzaros with Teffilah, the request of “Lo Savi Osam Zu Achar Zu Elah Hirvach Lahem” would be fulfilled.

It is this mindset and approach that we remind ourselves of each time we say “Yancha Hashem B’Yom Tzarah Yisagevcha Shem Eokei Yaakov”. Particularly in times of war, when it seems that our might or tactics might win the day, we must remind ourselves that the only answer to Tzaros is to approach them as Yaakov Avinu did, with Teffilah and Teshuva.

It is this lesson that we recall each day, in saying this Kapital. No matter what Tzaros or Yissurin we find, we must remember that they come from HKBH, that they are part of the Hashgacha Elyona. As such the only solution, the only way to restore stability to our lives is in the Derech of Yaakov Avinu, with Teffilah and Teshuva. It is this path alone that will lead us to the day of “Hashem Hoshea Hamelech Ya’aneinu B’Yom Koreinu.”