Dear Rabbi Klass,
As most of us know, during the month of Elul and until Shemini Atzeret, we say the 27th chapter of Tehillim (“L’David Hashem Ori – [A Psalm] of David: The Eternal L-rd is my light”). The second verse states: “Bikrov alay me’re’im le’echol et besarai… – When evildoers approach me to devour my flesh….” Why does it not say “reshaim – wicked ones,” or “anashim ra’im – evil people?”
Tzila Kleinbart
Via email
Answer: At first glance, your question might seem to have no basis; “me’re’im” does mean those who wish to cause me harm (lit. “Do me bad”). Yet there is ample reason to elaborate on this topic, especially at this time of year.
First, let us translate the verse cited above (Psalms 27:2): “Bikrov alay me’re’im le’echol et be’sari, tzarai ve’oyvai li heimah kashlu ve’nafalu – When evildoers approach me to devour my flesh, my tormentors and my foes against me, it is they who stumble and fall.”
The question arises: Why do we say this chapter as the conclusion of our daily prayers this time of year, morning and evening, from the beginning of Elul, through Shemini Atzeret? What does it add to our prayer? We understand that the sounding of the shofar during this period serves as a catalyst for teshuva, as Rambam states in his own words (Hilchot Teshuva 3:4) “Awake, you who are asleep and those who are in a trance, from your slumber.” But what does this prayer accomplish?
Many see in the fourth verse (27:4) as the summation of King David’s yearning (and ours) for closeness with Hashem: “One thing I asked of Hashem, that shall I seek: Would that I dwell in the House of Hashem all the days of my life, to behold the sweetness of Hashem and to contemplate in His Sanctuary.”
Others see in some of the later verses of this Psalm allusions for a return to Hashem. Thus this prayer serves as a very suitable conclusion to our prayers at this time. Indeed, I remember once hearing HaGaon Rav Pam, zt”l, Rosh HaYeshiva Torah Vodaath, being introduced at an Agudath Israel convention as the Ta’am Afikoman (lit. “The lingering taste of dessert”) when he was the last speaker; it is the last item that one tastes at a meal that lingers on in one’s taste buds. Truer words could not have been said in describing Rav Pam, zt”l, whose humility and sincerity came across to all, and whose words were received in such a manner that they left a lasting impression. Similarly, as a general rule, it is the last words one hears or recites that linger on as well in a person’s psyche.
Regarding the particular wording that King David used in this prayer, let us seek some comparison from a biblical source. Perhaps we will chance upon a suitable answer.
In Parashat VaYishlach (Genesis 32), our father Jacob, on his way back from Aram to the land of Canaan, is fearful as he prepares to confront the wicked Esau. Esau has not kept secret his desire to cause Jacob’s destruction. Jacob, as part of his prayer, beseeches Hashem (32:12): “Rescue me from the hand of my brother, from the hand of Esau, for I fear him lest he come and strike me down, mother and children.”
The commentaries find the text somewhat troubling. What is meant when Jacob states “from… my brother, from Esau?” Why the double language? Is it not known to all that Esau is his brother, especially as he was his only brother? Rashi explains: “From the hand of my brother, whose behavior is not that of a brother but rather is that of the wicked Esau.”
This entire passage is difficult to understand in light of the tripartite promise to the patriarchs, Abraham, Isaac and Jacob, that their progeny will become a great nation. What rescue does Jacob seek? Hashem promised him (Vayetze, Genesis 28:15): “Behold I am with you: I will guard you wherever you go, and I will return you to this soil, for I will not forsake you until I have done what I have spoken about [promised] you.” Thus what was Jacob’s fear? Rashi does not seem to address this nor do we seem to find in his words a solution to this difficulty.
(To be continued)
