Yisro – פרק נ׳׳ט

Kapital 59 begins with the words “Lamenatzeach Al Tashches L’Dovid Michtam”, a phrase that is used to introduce the previous two Perakim as well. Rashi, earlier, explains that Dovid Hamelech used this phrase when he was in particular danger, “Karov Lamus”. In these instances, he asked that Hashem not allow his life to be wasted: “Al Tashchis Osi Hashem”. in the case of this Perek, we immediately learn of the danger faced by Dovid Hamelech as he penned these words: “B’Shloach Shaul V’Yishmeru Es HaBayis L’Hamiso”. As the Pessukim in Sefer Shmuel tell us, when Shaul first realized the threat posed by Dovid, he sent his men to surround the home of Dovid and Michal, with very clear intentions. At that time, when Dovid felt that he was indeed “Karov Lamus”, he wrote this Perek, pleading “Al Tashchis Osi Hashem”.

The following Pessukim of the Mizmor maintain the tone that one would expect from a Perek written in this context, as Dovid Hamelech issues desperate pleas. We find plaintive phrases such as “Hatzileni M’Oivai Olakai” and “Hatzileni M’Poalei Aven U’MeAnshei Damim”, as Dovid asks HKBH to save him from those who seek him harm. Dovid also makes it clear that his enemies were unprovoked: “Ki Hinei Arvu L’Nafshi…Lo Pishi V’Lo Chatasi…”

In later Pessukim, Dovid speaks about the actions of his enemies with both derision and precision: “Yashuvu L’Erev Yehemu KaKelev….Hinei Yebiun B’Pihem…” Rashi here explains that Dovid noted that Shaul’s men lay in wait both day and night, ensuring that Dovid did not escape the city, and reported his every move to their leader. Later, Dovid returns to the this metaphor: “Kaleh B’Chema Kaleh…V’Yashuvu L’Erev Yehemu KaKelev V’Yesovevu Ir”. Dovid asks that his enemies be compared to starving dogs, circling the city in a fruitless search forsustenance.

As we often find in Tehillim, Dovid uses his situation as an opportunity to declare his unwavering Bitachon: “Uzo Eilecha Eshmorah Ki Elokim Misgabi”. Radak explains that although Shaul is much stronger than he, Dovid does not fear, for he relies on the unmatched strength of HKBH. This in mind, Dovid knows that “Elokei Chasdi Yikdimeni…” the Chesed of Hashem will prevail.

In another familiar refrain, Dovid promises to sing the praises of HKBH when this Chesed is seen: “V’Ani Ashir Uzecha V’Aranen LaBoker Chasdescha…”. He makes this promise for he has complete confidence that he will indeed be saved, “Ki Hayisa Misgav Li U’Manos B’Yom Tzar.” The Perek ends on this same note, with Dovid once again speaking of his intention to sing Shira: “Uzi Eilecha Azamera Ki Elokim Misgabi Elokei Chasdi”.

The instinct that Dovid had to sing Shira upon his salvation is a recurring theme in Sefer Tehillim, and really part of the fabric of most Perakim. In this case, however, Dovid Hamelech expresses this desire in a very specific way: “V’Ani Ashir Uzecha V’Aranen LaBoker Chasdescha”, promising to sing “LaBoker”, in the morning. What is meant by this? Why does Dovid Hamelech promise to sing Shira for his salvation from this experience, in which he felt “Karov Lamus”, in the Boker?

Radak explains that the word “LaBoker” is understood as “B’Kol Boker U’Boker”, each and every morning, and Dovid is committing to singing Shira each day in celebration and gratitude for the Chesed Hashem. While it is understandable that Dovid would want to sing Shira continuously, it is interesting that the word “Boker” is used to convey this idea—why not use the term “Yom” to mean “B’Kol Yom V’Yom”? What is meant to be conveyed by the word “Boker”, and how is this word connected specifically to this Mizmor, written at such a perilous moment?

Perhaps we can answer this question and gain a new understanding of the words “V’Aranen LaBoker Chasdescha”, based on their appearance in a Medrash related to this week’s Parsha.

The Medrash Rabba in Parshas Beshalach brings the words “V’Aranen LaBoker Chasdescha” and offers several possible explanations as to which specific morning the word “Laboker” may be referring to. Among them: “Oso HaBoker Shel Mattan Torah”. In this week’s Sedra, as part of the introduction to Kabalas HaTorah, the Torah tells us: “Vayehi BaYom HaShlishi B’Heyos HaBoker…” The Kolos U’Brakim of Mattan Torah, as well as the “Kol Shofar Chazak Me’od” began as the third day of the Sheloshes Yimei HagBalah began, “B’Heyos HaBoker…”

The Medrash connects this instance of Boker with the one in Tehillim, linking the morning, or perhaps mornings, on which Dovid promises to sing Shira with the morning of “B’Heyos HaBoker”. How can we understand this? what is the significance of the Boker of Mattan Torah, and how does it relate to the words “V’Aranen LaBoker Chasdescha”? Why would Dovid Hamelech allude to the “B’Heyos HaBoker” of Mattan Torah in this particular Perek?

To answer this question, it might be instructional to better understand why the Torah indeed tells us that Mattan Torah began in the morning. While it might seem incidental that Mattan Torah began “B’Heyos HaBoker,” we know that nothing really is, and particularly not when it comes to an occasion as impactful and important as Mattan Torah. Indeed, we find that Chazal were sensitive to this point, as can be seen in another Medrash.

The Otzar HaMedrashim is a collection of Mamarei Chazal that would have otherwise been lost, including a section called Pesikta Chadeta, which includes Medrashim related to the Moadim. The section for Shavuos speaks about Mattan Torah, as can be expected, and tells us that R’ Chiya bar Abba taught: “Kol HaMekayem Krias Shema K’Ilu Kiyem Aseres HaDibros”. If one says Krias Shema in the proper time, being Meykaem the Mitzva D’Oraysa, it is as though he has kept all of the Aseres HaDirbos. The Medrash continues, explaining the connection: “Shebeshas Krias Shema Nasnu Aseres HaDibros”. Because Mattan Torah occurred at the time of Krias Shema, meaning during the morning, this Mitzvah is compared to the Aseres HaDibros.

The Medrash continues, explaining that Chazal actually wanted to make the Aseres HaDibros part of Krias Shema, so that they would be recited each day at that time. They did not, however, because each of these ten Mitzvos can be found within the words of Shema itself. For example, the words “Shema Yisroel” allude to the first Dibra, “Anochi Hashem Elokecha”, the words “Hashem Echad” to the second Dibra, “Lo Yihiyeh Lecha”, and so on.

It is clear from this Medrash that there is an innate connection between Krias Shema and the Aseres HaDibros, which is highlighted by the fact that the Mattan Torah happened at the time that Shema is normally said, “B’Heyos HaBoker”. How can we understand this connection, what does it teach us, and how can this perhaps allow us to understand the concept of Boker that relates to these Mitzvos, as well as the words “V’Aranen LaBoker Chasdescha”?

The Gemara in Menachos teaches: “Afilu Lo Kara Adam Ela Krias Shema Shachris V’Arvis Kiyum Lo Yamush”. There is an imperative to learn Torah each day and night, as the Passuk in Yehoshua tells us “Lo Yamush Sefer Torah Hazeh M’Picha V’Higisa Bo Yamam V’Layla”, and the Gemara says that one can be fulfill this requirement by saying Shema at the proper times.

How can we understand this Gemara? Why is saying Krias Shema sufficient to be Yotzeh the Chiyuv of V’Higisa Bo Yamam V’Layla? Saying Pessukim is not generally classified as Limud HaTorah—if it were, there would not be a need for the Gemarah—so why do we look at Krias Shema this way?

The Shefa Chaim of Sanz, in Ravin D’Ravin on Parshas Emor notes an important message hidden in this Gemara, a “Klal Gadol B’Torah V’Avodah”. A person, he explains, is not judged merely by what he does or how much he accomplishes but by the context in which that occurs. The Torah holds the Kohanim to a particularly high standard, “KEdoshim Yehiyu..V’Lo Yechalelu Es Shem Elokeichem”, because they live in the milieu of “Es Ishei Hashem Lechem Elokechem Hem Makrivin”. Others, who are not Zoche to a life of “Ishei Hashem Lechem Elokechem Hem Makrivin”, are not held to this standard or expected to maintain the same level of Kedusha.

This, explains the Shefa Chaim, is the meaning of the Gemara: some people are Mekayem the Mitzvah of “V’Higisa Bo Yamam V’Layla” by merely saying Krias Shema because for those few minutes they put aside the Havlei Olam HaZeh to commit themselves to HKBH. That Mesiras Nefesh, on their level, is akin to spending the day in the Bais Hamedrash, because that is the situation in which they exist.

This idea can be further framed by the end of the Gemara in Menachos, which adds a proviso to the Memrah: “Davar Zeh Assur L’Omro Bifnei Amei HaAretz” one cannot tell this to the unlearned. Rava, however, argues on this point, countering that it is in fact a Mitzva to tell this to the Amei HaAretz.

As we have seen, the Gemara is talking about one who can be classified as an Am HaAretz—only he is in the category of “Afilu Lo Kara Adam Ela Krias Shema…Kiyum Lo Yamush”—the concern is how he will react to learning of this Din. R’ Yochanan, who said the original Memra, feels that this idea may cause the Am HaAretz to rest on his laurels, such as they are, and be complacent with his lot in life: if he can be Mekayem “V’Higisa Bo Yamam V’Layla” with Krias Shema, why extend himself any further? Rava, however, seizes upon the “Klal Gadol B’Torah V’Avodah” found in this Memrah: if we tell the Am HaAretz how valuable even one word of Torah is, when paired with Mesiras Nefesh, he will be driven to do more, accomplish more, undaunted by that which he has not yet done.

Perhaps we can explain the Pesikta based on this idea. “Kol HaMekayem Krias Shema K’Ilu Kiyem Aseres HaDibros”, if one says Krias Shema with Mesiras Nefesh, as the Shefa Chaim explains, it is as if he was Mekayem the Aseres HaDibros, because his act of Avodash Hashem with commitment has such value. This is why the Medrash shows us that the Aseres HaDibros are found within Krias Shema, to show us that each word of Torah or Teffilah, each act of Avodas Hashem, has latent meaning and value. If a person is only capable of saying Krias Shema, but he does so the correct frame of mind, even if he does little else, he has accomplished so much.

Maybe this is why the Torah was given “B’Heyos HaBoker” at the time that we say Shema each morning as well. When we awake each morning, with the day ahead of us, we must keep in mind this “Klal Gadol B’Torah V’Avodah”. Let us not focus on what we cannot accomplish but on how much we can if our Avodah is done in the correct frame of mind. We are not expected to do that which is beyond us, but we must accomplish that which is within our reach. If a person finds himself in a situation of “Afilu Lo Kara Adam Ela Krias Shema Shachris V’Arvis” he must know that this is a Kiyum of “Lo Yamush” and it is K’Ilu Kiyem Aseres HaDibros. If we start each day with this mindset, with this understanding of Mah Chovaso B’Olamo, then we are sure to accomplish greatness.

It is this idea that Dovid Hamelech refers to when he pledges “V’Aranen LaBoker Chasdescha”. Every person has days in which he feels better suited to sing the Shevach of Hashem, and those that he feels less so. If we remember the message of “B’Heyos HaBoker”, however, we will never be daunted by our mission. Each day will become one on which we sing the praises of Hashem in the way we can, whether in the guise of “Ishei Hashem Lechem Elokechem Hem Makrivin”, in the guise of “Afilu Lo Kara Adam Ela Krias Shema Shachris V’Arvis” or anywhere on the vast spectrum in between. Each day will be one of “V’Aranen LaBoker Chasdescha” as we recognize “Ki Elokim Misgabi Elokei Chasdi”.