Sunny Days

Kapital 19 begins with the words Lamenatzeach Mizmor L’Dovid and its intent is a matter of discussion among the Meforshim. In the view of Rashi and Radak, this is a Perek, like many others, is dedicated to the general praise of HKBH. Meiri, however, has a slightly different approach. He refers to these Pessukim as a “Mizmor Nechbad Me’od”, and explains that they are related to the Aveiros of Dovid Hamelech. At the end of the Perek, Dovid asks for Mechila for his Avieros: “Shgios Mi Yavin M’Nistaros Nakeni…V’Nikesi M’Pesha Rav.” The Shevach offered in the proceeding Pessukim, explains Meiri, are meant as a precursor to this request, as we often see that Tehilla proceeds Bakasha.

Whether we understand the purpose of the Tehillah according to the view of Rashi or the Meiri, the way in which these Pessukim are written is noteworthy as well. Rather than speaking about HKBH directly, as he does in other Perakim, Dovid Hamelech begins the Perek by speaking about the ways in which people are themselves spurred to be Meshabeach Hashem.

“Hashamayim Misaprim Kevod Kel”, Rashi explains that the existence of the sun and moon, the celestial bodies, cause mankind to speak about the Kavod of HKBH. Similarly, the creations of Hashem speak about the constellations and stars as a form of Shevah: “U’Maaseh Yadav Maggid HaRakiah”. The fact that the Briah is renewed each day—as the sun rises and sets, only to repeat the process—is also cause for Shevach: “Yom L’Yom Yabiah Omer…”

The Perek continues, speaking about these celestial beings: “Ain Omer V’Ein Devarim B’Li Nishma Kolam B’Chol HaAretz Yatza Kavam”. Metzudos explains these words as follows: while it is true that the stars do not speak, and therefore cannot praise Hashem, the fact that they are seen all over the world, is a testament to the Nifloes HaBorei, itself an expression of Tehillah.

Dovid then turns back to the sun itself, referring to its brilliant light, “K’Choson Yotzei M’Chupaso”, and its strength “K’Gibor LaRutz Orach”. So powerful is the sun, explains Rashi, that it had to be placed far from earth, in the Rakiah HaElyon, for if not, “Ain Nistar Michamaso”, nothing could withstand its heat.

After these words, the Perek seems to take an abrupt turn, as the next number of Pessukim speak not about a physical entity, but a Ruchnisadik one. Dovid Hamelech begins to speak about our most precious gift, the Torah itself, in something of a lyrical manner.

In all, there are six phrases, or stanzas, in this ode, each of which refers to the Torah with a Shem Hahsem: “Toras Hashem…”, “Edus Hahsem ”, “Pekudei Hahsem…”, “Mitzvas Hahsem…”, “Yiras Hahsem…” and “Mishpetei Hahsem…” Rashi explains that hese are K’Neged the Shisha Sidrei Mishna, that is Torah She’Baal Peh. Further, Rashi notes, there are five words between each of the Shemos Hashem, corresponding to the Chamisha Chumshei Torah. Rashi concludes by explaining that this section of the Perek ends with the words “Emes Tzadku Yachdav”, a testament that all parts of the Torah are united in Chesed V’Emes.

Although these Pessukim, which speak about the Torah in such beautiful terms, are clearly connected to this week’s Parsha, their connection to the initial Pessukim of this Perek is not immediately obvious. Why does Dovid begin by speaking about the celestial bodies, and then about the Torah in this way?

This question is addressed by the approach of the Meiri to this Perek: in seeking to praise Hashem before asking for Mechila, Dovid did not wish to limit his Shevach to the Olam HaGashmi, and therefore speaks about the Olam HaRuchani in these terms as well.

If we take the approach of the other Meforshei HaPshat, that this is a Perek of general Tehillah this connection must be explained as well.

Rashi seems to address this exact point, explaining that there is a connection between the Torah and the sun: “Gam Hi MeIra K’Shemesh…” The Torah also provides light, albeit of a different sort, and Dovid therefore segues from speaking about the Meoros to singing the song of the Torah. In fact, the comparison between the Torah and the sun is alluded to in the Passuk in Mishlei: “Ki Ner Mitzvah V’Torah Ohr.”

It would seem that if Dovid Hamelech joined the Shevach of the Torah and that of the sun in one Perek, he must have understood that the relationship between the two extends beyond metaphor. How can we understand this? What does the connection between the Torah and the Shemesh teach us about our most prized possession?

The truth is that even within Divrei Chazal we see what seems to be a more direct relationship between the Torah and the Me’or HaGadol, adding to the notion that this is an important link.

The Gemara in Sotah discusses the protection afforded to one who performs a Mitzvah, and the extents to which this protection lasts. As we have seen, the Passuk in Mishlei tells us “Ki Ner Mitzvah”, and the Gemara concludes that just as a Ner provides temporary light—which lasts only until it is extinguished—so to a Mitzvah provides temporary protection.

The Torah, however, is different. The words “V’Torah Ohr”, says the Gemara, teach us that the protection of the Torah is like the light of the sun: unending and unyielding. When one engages in Limud HaTorah, he creates a Shemirah that extends well beyond the point of closing his Sefer. Here we see that it is not only the light provided by the Torah that links it to the sun, but other characteristics as well that connect the two.

There is another Gemara that provides an even starker example of the link between the Torah and the sun.

The Navi Malachi tells us that the day of ultimate Din will be “Bo’er K’Tannur”, extremely hot, and the enemies of Hashem will burn like straw. At the same time, “V’Zarcha Lachem Yirei Shemi Shemesh Tzedaka U’Marpeh”, those who are Yarei Hashem will bask in a warm and healing sun.

The Gemara in Nedarim makes a startling statement based on these Pessukim: “Ain Gehinom L’Olam Habbah”. In Acharis HaYamim there will no longer be a concept of Gehinom. Rather, explains the Gemarah, HKBH will take the sun out of its “pouch” and it will radiate in full strength upon the earth. At that time, Tzaddikim will be healed, and Reshaim will perish.

Rashi, in Tehillim, tells us that this is another connection between the Torah and the sun. The Zechus of the Torah negates the reality of “Ain Nistar Michamaso”. When the sun shines at its full strength, L’Asid Lavo, only those with the Zechus HaTorah will be protected from its powerful rays.

How can we understand this link? Why is the Torah so closely related to the sun, and what does it teach us? Why is it that the Zechus HaTorah will protect the “Yirei Shemi” from the sun in particular in the days of Moshiach?

Perhaps we can explain this connection based on a short point made by the Meshech Chachma in Parshas Lech Lecha.

We find a mention of the sun two times in the Parsa of the Bris Bein HaBesarim: first, the Torah tells us “VaYehi Hashemesh Lavo”, the sun was about to set, and then “Vayehi Hashemesh Ba’ah V’Alata Haya”, the sun set and it became dark. While this may seem unremarkable, these are actually the first two uses of the word Shemesh in the Torah, which is indicative of importance. R’ Meir Simcha explains the significance of this term in relation to Avrohom Avinu.

Prior to Avrohom, the sun was called the Me’or HaGadol, but not the Shemesh. Then, when Avrogom came to Charan, he realized that the fact that he sun rose and set each day, on such a predictable schedule, was not a matter of chance. As we know, the entire discovery of Avrohom was based on the notion that “Yesh Manhig LaBirah”, there was someone tending the fire. Avrohom saw the Briah and realized that it could not have come without a Borei, and this led to his recognition of Hashem.

The word Shemesh, explains the Meshech Chachma, comes from the word “Shamesh” , which is Lashon Arami for a helper. The sun, Avrohom understood, is but a representative of HKBH, a Shamesh to bring the light of Hashem into the world. It was Avrohom who coined the term Shemesh with regard to the Me’or Hagadol, and it is therefore fitting that this word is used for the first time in the Bris Bein Habesarim, a pivotal moment in the journey of Avrohom Avinu.

Perhaps, based on this, we can understand the connection between the Torah and the sun.

If we think about it, the statement of the Gemara in Nedarim, “Ain Gehinom L’Olam Habbah”, requires some explanation. Why does Hashem replace Gehinom with the sun on the ultimate Yom Hadin? Maybe the answer lies in the word “Shemesh” itself.

When the Yom HaDin comes, there will no doubt be remonstrations by those deserving of punishment—they will claim innocence based on ignorance: how should they have known the truth? To answer this defense, HKBH will bring forth the sun. Yedias Hashem is not a complicated matter: if one thinks about the world around him, he will be led to the truth. Like Avrohom, he will realize that Briah requires a Borei, that the world cannot run on its own—he will understand that the Meor HaGadol is but a Shamesh. The Reshaim will therefore be punished by the sun, for they failed to heed its very message, leading them on their path to destruction.

The Tzaddikim, on the other hand, will be spared, by dint of their connection to the Torah. The ultimate purpose of Limud Hatorah is to achieve a closer connection to HKBH by understanding the Ratzon HaBorei on deeper levels with ultimate clarity. The Torah, then, is the natural successor to the Shemesh: when one realizes that there is a Borei Olam, the next step is to understand his Ratzon—a secret revealed only through the Torah. L’Asid Lavo, the Torah will protect the Tzaddikim from the sun, because by attaching themselves to the Torah, they have subsumed its message and purpose.

We now understand the link between the Torah and the Shemesh, and why Dovid Hamelech joined the two in one Perek. When one recognizes the Nifleos HaBorei, and digest their true implication, he is driven to the Torah to further uncover their meaning.

“Ain Omer V’Ein Devarim B’Li Nishma Kolam B’Chol HaAretz Yatza Kavam” the celestial bodies do not speak, but if carefully considered, their very existence propels us to the ultimate Shira, the Pekudei Hashem Yesharim, which are Misamchei Lev.