All Good

Kapital 65 begins with the words “Lamenatzeach Mizmor L’Dovid Shir”, and its theme certainly seems relevant to this period of time. Sforno explains that this is a Tefillah on the “Geulah HaAsida”, a Tefillah in which we speak about the moment we all await: the arrival of the Geulah Sheleima. Radak, for his part, expresses the topic of this Perek slightly differently, writing that this Mizmor was “Ne’emar Al HaGalus”. While this seems to diverge from the approach of Sforno, we can certainly explain these two Pirushim in tandem: we Daven for the Geulah because the Galus is so painful, a thread that can be found throughout the Perek.

The Shir begins with the words “Lecha Dumeyah Tehilla Elokim B’Tzion.” Rashi takes the litteral approach, explaining that silence is the greatest praise of HKBH, because there is no end to the Shevach we can say, and therefore “Kol HaMosif Goreah”, adding is actually diminishing. Sforno, however, explains that while in Galus our Shira is bated: the Tehilah waits quietly for the day in which it can be sung in full voice. This is prime example of the nexus between Galus and Geulah: even the Tehila which we offer HKBH is diminished while in Galus, and we await the Geulah so that we may fully express our Shevach.

A similar feeling is expressed in a later Passuk: “Divrei Avonos Gavru Meni Pishaeinu Attah Tichaprem”. Rashi explains that we recognize that our inequities are many, perhaps even too many to properly recount, but we Daven that HKBH grant Kapparah nonetheless. This, too, is an example of Galus silencing us: our distance from Hashem creates further distance.

The Pessukim in the later half of the Perek have a different tone, turning to more open praise of Hashem. Dovid Hamelech speaks about the Gevurah of HKBH, who created majestic mountains, “Machin Harim B’Kocho”, and controls every aspect of the Briah, “Mashbiach She’on Yamim She’on Galehem”. The Pessukim continue, speaking about many other aspects of the Briah, all of which exist only due to the Ratzon HaBorei.

The final words of the Perek seem to explain why these expressions of Shevach are relevant to this Perek: “Yisroaru Af Yashiru”. In the time of the Geulah, when the world exists in its perfect state, and the Tovas Hashem is palpable to all, the entire Briah will sing Shira. Here too we see the relative silence caused by Galus: although the existence of the world is itself an expression of Shevah to HKBH, what we see now pales in comparison to what will one day be. Only once the Geulah arrives will the Shira be complete, as we enjoy the boundless Shefa of HKBH.

While the entirety of this Perek, with its focus on Galus and Geulah, is relevant to these days, there is one Passuk which is specifically connected to this week’s Parsha.

Dovid Hamelech writes: “Ashrei Tivchar U’Sikarev Yishkon Chatzerecha Nisba’ah M’Tuv Baisecha Kedosh Heichalecha.” These words praise he who has been chosen to dwell in the house of Hashem, and is satiated “M’Tuv Beisecha”. Radak explains this Passuk in context as follows: the praise is directed at those who will be Zoche to see the Geulah Sheliema, thus affording themselves the opportunity to live B’Chatzros Kodshecha, and be Nisbah M’Tuv Beisecha. Although it is not clear how to define all these locations, Malbim explains that the Chatzer, Bayis and Heichal spoken about in this Passuk refer to the different parts of the Mikdash: the Chatzer, the Kodesh, and the Kodesh HaKodashim, each of which maintains a higher level of Kedusha than the preceding area.

There is a Medrash, however, that defines one of these words differently.

At the beginning of Parshas V’Eschanan Moshe Rabbeinu speaks about the Teffilos that he Davened in the hopes of entering Eretz Yisroel: “Ebrah Nah V’Ereh Es HaAretz HaTova…HaHar Hazeh HaTov V’HaLevanon”. Moshe begs to be able to enter the land, including “HaHar Hazeh HaTov” without specifying which mountain.

The Yalkut, here, explains these words as follows: “HaHar Hazeh” refers to the Bais HaMikdash, while the word “Hatov” refers to Yerushlayim, and the “Levanon” to the Kodesh HaKodashim. The source for te meaning of the word “HaTov”, is the words of our Passuk: “Nisba’ah M’Tuv Baisecha”. According to the Yalkut, then, the the word “Tov” is associated specifically with the Ir HaKodesh, and the Passuk in Tehillim can be understood as praising one who has the Zechus to be in Yerushalayim after the Geulah. Why? What is the nature of Yerushlayim that makes it Tov, and what is the “Ashrei… Nisba’ah M’Tuv Baisecha that we understand even while in Galus?

A similar question can be asked on the Yalkut itself. Moshe Rabbeinu, it seems, wished not only to have the Zechus of being in the Mikdash, but even to be in Yerushalayim itself. We must understand why that was the case—what aspect of Yerushalayim did Moshe Rabbeinu so deeply wish to access, and how is that expressed by the word “Tov”?

There is another Medrash that offers a Drasha on the words of this Passuk, which is different than that of the Yalkut.

The Medrash Rabba in Parshas Bamidbar talks about two types of people: those that KHBH chose and those that He brings close to Him. Shevet Levi, explains the Medrash, falls into both categories, having been chosen as well as brought close. It is Shevet Levi, explains the Medrash, that the Passuk in Tehillim refers to, as they are “Tivchar” and “Sikarev”. The remaining phrases in the Passuk are therefore explained as relating to Shevet Levi, and the Medrash tells us that the words “Nisba’ah M’Tuv Baisecha” refers to their ability to eat Ma’aser.

Besides giving us a different way to understand the entire Passuk, the Medrash seems to define Ma’aser as “Tov”. Why? What is the quality of Ma’aser which makes it “Tov”, and how can this perhaps help us understand the Yalkut, which refers to Yerushalayim as “Tov”?

Although the Dinim of Terumos and Ma’asros are a bit foreign to us, and seem quite technical, there is clearly great depth to these Mitzvos that may help us answer these questions.

The Passuk in Parshas Ki Savo, with regard to the Mitzvah of Bikurim tells us: “HaYom HaZeh Hashem Elokecha Mitzaqvecha La’asos Es HaChukim HaEla…” Rashi there comments that the words “HaYom Hazeh” teach us that we should view them each day as Chadashim, “K’Ilu Bo Bayom Nitztavisa Aleihem”. These words certainly require explanation: why does the Torah say this specifically about Bikurim, why are we to view this Mitzvah a “Chadashim” each day?

The Tanchuma, there, offers a different explanation of these words, telling us that Moshe Rabbeinu saw B’Ruach Kodsho, that the Mikdash would one day be destroyed, and the Mitzvah of Bikurim would be Batel, and he therefore established the concept of Teffilah to replace the Bikurim. The words “Hayom Hazeh” are therefore a hint that the Mitzvah of Bikurim can somehow be replace by daily Tefilah. This Medrash clearly requires explanation as well: how does Tefilah replace Bikurim, and why did Moshe Rabbeinu feel the need to create a substitute this Mitzvah specifically?

The Chidushei HaRi”m brings the Medrash and asks the same question on Rashi, adding that the Passuk says “HaYom” and not “K’Hayom”. He explains both based on a Medrash Rabba at the beginning of Beraishis that tells us that the world was created “B’Zechus Chalah Ma’asros V’Bikurim”, all of which are known as Raishis.

The purpose of the Briah, explains the Chidushei HaRim, is for a person to be Makir the Tovas Hashem, to realize that all he has, and all he might achieve, comes only from the Borei Olam. When a person gives the Raishis to HKBH, or his designee, it is a way of showing the recognition that any bounty one may have comes only from the Tovas Hashem. When a person accomplishes this, he is creating a new world each day, as the existence of the world is only for this purpose—that is why the Mitzvah of Bikurim is “Hayom HaZeh”. This concept also allows us to understand the Tanchuma: the way to replace Mitzvos like Bikurim is with Tefilah, in which we express our Hakara of the Chesed Hashem, thus accomplishing the purpose of the Briah.

The Mitzvah of Ma’aser has the same effect: when we give Ma’aser we show that we understand the true source of anything we may have, and in that way fulfil the purpose of the Briah. This is why the world was created B’Zechus HaMa’aser, which is also called Raishis: this Mitzvah has the same purpose and effect as Bikurim.

Perhaps this is why the Medrash, in Bamidbar Rabba, refers to Ma’aser as Tov, and the Leviim who partake of Maaser as the “Nisba’ah M’Tuv Baisecha”. The fruits of Ma’aser, which accomplish the goal of Raishis can certainly be seen as the ultimate Tov, for they allow us to fulfil the goals of Brias HaOlam.

The entire city of Yerushalayim can be seen as having the same role. When we enter the Ir HaKodesh, when it stands B’Tikuno, our singular goal is to bring the Korbanos and Matnos Kehuna that allow us to express our Hakara of the Chesed Hashem. Yerushalayim itself, with this singular Ruach, is the epitome of Tov—it is a city dedicated in totality to the purpose of the Briah. It was this Tov that Moshe wished to access, a place in which one lives an existence of Hakarah and therefore keeps the world turning.

Even whilst in Galus we can understand that our ability to live this ideal is curtailed. The various pressures and oppressions distract us from this ultimate goal, and we cannot always live a life of Raishis. This, too is part of our Teffilah: that we one day be Zoche to be among those who recognize that we are all “Nisba’ah M’Tuv Baisecha”, no matter our station in life, thus fulfilling the purpose of the Briah itself. We know that one day soon this day will come, and we will all gather, on the Har HaTov, ready to sing this Shira, together with the entire Briah, in a reality of Yisroaru Af Yashiru,