Transcript

I think we left off on פרק ה פסוק יב. וישמחו כל חוסי בך le'olam yeraneinu. וישמחו כל חוסי בך and Malbim says, moshe kasav, anochi esmach bashem, יתמו חטאים מן הארץ. Meaning the flow of the pesukim is that in pasuk yud-aleph dovid hamelech daven that ha'ashimeim elokim, hakadosh baruch hu should convict the reshaim, those who deliberately with premeditation sin, those who berov pisheihem, who sin so regularly that it's clearly lehachis and they've poreik ol. So hakadosh baruch hu, if you'll do that, you'll convict them, you'll punish them, so then that will generate the וישמחו כל חוסי בך. That same connection that we have in the kapitel of barchi nafshi later of anochi esmach bashem. Why? Because יתמו חטאים מן הארץ. lemaise there's something quite extraordinary about the inyan of simcha, mitzvas simcha that is reflected here as well. Many rishonim, not all, many rishonim are of the opinion that there is a mitzvas simcha on Rosh Hashanah and Yom Kippurim as well. The Rosh quotes that some of the gaonim used to say vahasieinu. We don't. But we know the vahasieinu from the siddur for shalosh regalim. והשיאנו ה' אלקינו ברכת מועדיך לחיים ולשמחה ולששון. Clearly vahasieinu is only said in a zman of simcha when there is a mitzvas simcha. The Rosh quotes that some of the gaonim had a minhag that they would say vahasieinu on the yamim noraim as well. Rambam writes in Hilchos Chanukah paraphrasing what his presentation of the Gemara in Rosh Hashanah is that we don't say Hallel on Rosh Hashanah and Yom Kippurim

לפי שאינן שאינן ימי יראה ופחד ואינן ימי שמחה יתירה.

So the implication is clear, it's not sort of this unbounded simcha, this simcha which overflows all boundaries but a more contained simcha yeseirah or not, but simcha yes. So generally when we try to process that, the pesukim, the simple משמעות של הפסוקים in Ezra Nechemiah when Ezra tells them on Rosh Hashanah that lechu ichlu masmanim, ushu, how does it go? כי חדות ה' היא מעזכם. lechu ichlu masmanim, something masmanim and also the chocolate cake is simcha also but I can't find the pasuk, the pesukim go. So generally when we try to process this, so we think that sort of despite the fact that Rosh Hashanah is yom hadin, אף על פי כן there's a mitzvas simcha and one has to sort of discover the balance, the productive tension between the two. But the emes is lechoira that's not the pshat. The mishna in ראש השנה טז tells us בארבעה פרקים העולם נידון. befasach al hatvuah,

בעצרת על פירות האילן, בראש השנה כל באי עולם עוברים לפניו כבני מרון, ובחג נידון על המים.

So what emerges is something extraordinary, rabosai. Every time there's a mitzvah simcha, it's a yom hadin. It doesn't so much register on us. Okay, so the chazzan puts on a kittel first day Pesach for Mussaf and uses the Yamim Noraim'dike nussach for Kaddish, but it doesn't really you know in the same way with with geshem on Shemini Atzeret. I don't know Shavuot somehow we're half asleep nothing registers on us but the emes is the emes is if if we were to be attuned to the Yom Tov'n, each Yom Tov is a yom hadin. Klar, if the simcha if simcha and din only coincide on Rosh Hashanah and Yom Kippur, so then maybe the relationship is that despite the fact that it's a yom hadin it's a mitzvah simcha. But if they always converge, if the בארבעה פרקים העולם נידון are the same arba'ah perakim on which it's a mitzvah simcha, so then the pshat is that the simcha is not in spite of din, the simcha is because of din. The emes is this relationship which seems kind of staggering.

אז ירננו עצי היער לפני ה' כי בא לשפוט את הארץ.

Az yeranenu means they sing. Rina. ישמחו השמים ותגל הארץ we know it from Kabbalat Shabbat, Tzadik-Vav, the end of Tzadik-Vav.

ישמחו השמים ותגל הארץ ירעם הים ומלואו יעלוז שדי וכל אשר בו אז ירננו כל עצי יער לפני ה' כי בא כי בא לשפוט הארץ ישפוט תבל בצדק ועמים באמונתו.

So the pshat apparently is we understandably are and should be overwhelmed by eimas hadin and that sort of dominates and dictates our our emotional orientation. But the emes is when there's mishpat, so mishpat means represents a gilluy of Malchus Shamayim in the world. הצור תמים פעלו כי כל דרכיו משפט. When ra is nidon and that's an that's a gilluy of Malchus Shamayim in the world and that generates simcha. That's what's reflected here in this posuk with the Malbim as well that וישמחו כל חוסי בך comes on the heels of the bakasha of

האשימם אלהים יפלו ממעצותיהם ברוב פשעיהם הדיחמו כי מרו בך.

If that will be mikuyam, so then mimmela that will yield וישמחו כל חוסי בך לעולם ירננו not just temporarily, not just sporadically, but continuously. V'taseich aleinu lashon Sukkah lashon sechach to literally to cover. both in the perush hamilot, in the biur hamilot as well as here in the in the body of the of the commentary the Malbim explains that ya'altzu the difference between that and yismachu is that ya'altzu refers to simcha ruchanis. And here in the pasuk the Malbim seems to be saying that it's interpreting that the simcha will be a simcha of veya'altzu bacha. The simcha could be about mundane as well. And here no it'll be a simcha of veya'altzu bacha. What's the final pasuk here of the kapitel? כי אתה תברך צדיק השם. You Hashem bestow beracha on the tzadik. Katzinah ratzon taterenu. You envelop him with ratzon like a tzinah. What's a tzinah? הצנה מוקפת מג' רוחות. It's a type of a shield that a person sort of if you imagine that you would step into in the sense that it's on three sides. So it affords complete protection again assuming that the only possible threats are either frontal or lateral. What's the nimshal? כי אתה תברך צדיק השם. You Hashem לבדך שברכתו השגחית לא טבעית. There are two systems in the world. The Malbim explains this back in Parshas Bereishis on the psukim of Vayechulu. So there are two systems in the world. There's a ma'arecha tivis. There's a natural system. The system of natural law. And then there's a ma'arecha of providence. There's a providential system. The beracha the tzadik will receive is going to be again a providential from the providential system. And that functions that beracha is as a tzinah in the following sense. כי ברכת השם היא תעשיר ולא יוסיף עצב עמה. A pasuk. לכן הברכה הטבעית יעצב בעליה לשמור נכסיו ולהגן עליה. A person can enjoy natural beracha also. So let's say I don't know a person can just on a natural plane can cultivate a very successful business. And it can be very successful. But the same way that naturally he succeeded so naturally he can also suffer business reversals. It's not insured. It's not locked into place. Right.

ברכה טבעית יעצב בעליה לשמור נכסיו ולהגן עליה. אבל אם ברכת השם תלוה השמירה ממנה.

But the beracha of Hakadosh Baruch Hu which isn't through natural through the natural system it's through the providential system so that's accompanied with the shmira. כמו שכתוב יברכך השם וישמרך. That's what the imagery of the katzinah ratzon taterenu is. Let's begin a little bit of kapitel vov. למנצח בנגינות על השמינית מזמור לדוד. Rashi says a musical instrument with eight strings. It's a string instrument with eight strings. The Malbim suggests that the historical background in terms of the context of Cheit of Bas-Sheva during which time A he suffered illness and B his his enemies were sort of gloating in his in his sickness in his illness.

למנצח בנגינות על השמינית מזמור לדוד. ה' אל באפך תוכיחני ובחמתך תיסרני.

The Malbim again kedarko bakodesh distinguishes aph from cheima, tochacha from yisurim. Aph is an outer display of anger. The person may or may not be inwardly angry; it may just be a display of anger, it may be the person feigning anger. Whereas cheima is inward, inner anger. The person may or may not display it, but inwardly there is there is anger. Tochacha on the other hand the Malbim says a couple lines into the perush on perek vav, on pasuk beis, התוכחה היא בדברים רכים. Tochacha is something which is gently administered. However vehayisur is ייסר נפשו בדברים קשים או בייסורים ממש, either it's something which is much harsher verbally or maybe it actually involves physical afflictions. So just before we we come b'ezras Hashem bli neder to see how it plugs into the pasuk, so something very poignant to the Malbim, something remarkable emerges. The Rambam at the end of hilchos de'os when he's talking about the mitzvah of tochacha, so the Rambam says that how's it go? That hamochiach es chaveiro something like לא ידבר אתו קשות עד שיחלימנו. That when you give tochacha, so it's a mitzvah to give tochacha, הוכח תוכיח את עמיתך, there's a reasonable chance that the tochacha can accomplish something, so a person is mechuyav to give tochacha. But a person shouldn't say it in a way that the one on the receiving end is humiliated. You can't avoid discomfort, you can't avoid a a degree of embarrassment. One is always embarrassed when when we do something wrong and when someone else is aware of the fact that we did something wrong, so we are embarrassed. There's no you can't you can't set a standard of giving tochacha that there should be zero embarrassment. It's impossible. You can set and this is what the Rambam says the halacha does. You can set a standard that that in in giving rebuke the person shouldn't be humiliated. So it has to be given gently. It has to be given gently. So according to the Malbim that's in the mashmaos hakra. That it's sort of it's not a drasha or a diyuk. No, that's the mashmaos hakra that hocheiach tochiach, that's what the Malbim says, no, that the hocheiach tochiach means bidvarim rakim. The emphasis is on the hochecha shebo, right, hochecha means to it doesn't only mean to rebuke, hochecha also just means to clarify, right, lehochiach means to prove, to to clarify. So the emphasis is on on giving clarity, not on the sort of the ad hominem aspect of it. So according to the Malbim that halacha is mamash just the mashmaos mashmaos hakra. Tochacha Dovid Hamelech asks which again is something gentle, so it's it's reasonable, it's realistic, it's consistent to ask that it not be administered be'aph. Dovid. since the substance of the tochacha allows for it, so that's what David HaMelech is asking, that the attitude, the approach should taki be not one of af. Whatever tochacha you give me, Ribbono Shel Olam, let it not be be'af. When it comes to whatever yisurim are needed for purposes of kappara, for purposes of catharsis, so there outwardly as it were to be meyaser, there has to be, there is by definition a display of af. So here David HaMelech asks, ve'al bachamascha tesayreni. לכן ביקש על כל פנים כי המייסר, one who afflicts, mareh benigleh hu, outwardly he does indicate shekotzef al hamuyasar, that he is angry with the other. Lochein bikkesh, what David HaMelech asks here is

שעל כל פנים אל בחמתך תייסרני שלא יהיה מעבר פנימי.

No, that it shouldn't, af there will be, but Ribbono Shel Olam let there not be cheimah, let there not be that inner enmity,

ונטירת שנאה כאויב המייסר, רק כמו שכתוב כי כאשר ייסר איש את בנו השם אלוקיך מייסרך.

So here this is also a very very important nekuda. Onesh in the form of yisurim, as in the context here in the kapittel, can come with either of two very different emphases. An onesh can come because onesh is mechaper. It cleanses, it redeems, it purifies the person. Or onesh can come to, again with the emphasis on punishment, on biur hara. When a tzaddik, אין אדם צדיק בארץ אשר יעשה טוב ולא יחטא, when a tzaddik is punished, the dagesh chazak is on the onesh as instrument of kappara. When a rasha, ומשלם לשונאיו אל פניו להאבידו, when a rasha, when a sonei Hashem is punished, so the emphasis is on the biur hara, is on the onesh shebo. That's why you find in Rashi in Berachos, initially on דף ה עמוד א, Rashi in Berachos speaks of yisurim shel ahava. So initially Rashi defines yisurim shel ahava as

הקדוש ברוך הוא מייסר בעולם הזה בלא שום עוון כדי להרבות שכרו בעולם הבא יותר מכדי זכויותיו.

So initially Rashi says the definition of yisurim shel ahava is that they're not, they don't come in response to cheit, it's just to give the person ribui sechar in Olam Haba. But then on hey amud beis, on amud beis Rashi speaks nega'im, if a person is afflicted with nega tzara'as. So in Eretz Yisrael

שערי חומה מקודשות בו ומצורע טעון שילוח חוץ להן אינן ייסורין של אהבה.

In Eretz Yisrael where the din is that a metzora

וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש

that any city which was, which is mukefes choma, so the metzora has to leave, he cannot remain in that city until, until he's nit-har mitzara'aso. So tzara'as negaim don't represent, they don't constitute yissurin shel ahava in Eretz Yisrael. Aval bevavel as Rashi is saying p'shat in a perek in the Gemara here she-ein te'unun shiluach. This din only applies to to to orei choma in Eretz Yisrael. Aval bevavel

שאין טעונין שילוח והן מזבח כפרה הוו ייסורין של אהבה.

Af namo?

שאין טעונין שילוח והן מזבח כפרה הוו ייסורין של אהבה.

So here Rashi is saying that yissurin shel ahava they function as mizbeach kapparah. So that's not at all what he said on amud aleph, right, where he said the belo shem cheit. So ela mai it's clear that that the p'shat is that the definition of yissurin shel ahava is that it doesn't come to punish, it comes to benefit the person. Now that can be in either of two ways. It can be coming to benefit the person the way Rashi describes in amud aleph כדי להרבות שכרו על אהבתו or it can come to benefit the person in that it gives him kapparah, it gives him it grants him atonement and and it cleanses. And the counterpoint to that is the the alternate form of onesh is again where the dagesh chazaka is, the dagesh chazaka is on the be'ur hara, on punishing on punishing evil. חנני ה' כי אמלל אני. Umlal in in the Be'ur HaMilos the Malbim says morech chalishus hakoach. I've been very beaten down by my by my illness, Dovid HaMelech says, very weak.

רפאני ה' כי נבהלו עצמי. ונפשי נבהלה מאד ואתה ה' עד מתי.

So the Malbim comments in the Be'ur HaMilos cross-referencing what what we saw earlier already here that nafshi כולל גם הנפש הרוחנית. Nafshi sometimes can sort of mean on the physical level the animation on a physical level and sometimes nefesh has the sense of soul. That nefesh doesn't mean only soul is

תוצא הארץ נפש חיה למינה בהמה ורמש וחיתו ארץ למינה.

The Torah describes when when in the bria HaKadosh Baruch Hu is moving beyond vegetation to to chai, so that's described as as nefesh. So nefesh has this sense of of animation, source of of animation, but then it also means sometimes soul. So the Malbim says כולל גם הנפש הרוחנית and that's what it means here that Dovid HaMelech is describing that not only ki umlal ani, not only am I physically very weak from from my illness and not only as it were is it in the bones ki nivhalu atzamai, but it's affecting me spiritually as well ואתה ה' עד מתי. And and given given again the extent of of how the the illness is affecting me so that's why I turn to HaKadosh Baruch Hu ad masai lo techoneni until when will will the illness linger? Okay, so we'll stop here and and then we'll switch to the Tosafos.