Dear Rabbi Klass:
As most of us know, in Elul and until Shemini Atzeret we say the 27th chapter of Tehillim (“L’David Hashem Ori – [A Psalm] of David: The Lord 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
Brooklyn, N.Y.
Synopsis: We recite Psalms 27 at the conclusion of our daily prayers from the beginning of Elul through Shemini Atzeret. The chapter’s summation of King David’s yearning for closeness with Hashem and allusions for a return to Hashem make it a suitable conclusion to our prayers at this time of year.
In Genesis 32:12, Jacob is fearful as he prepares to confront the wicked Esau: “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.” Rashi comments that Jacob uses double language to refer to Esau, his brother, since his behavior is not that of a brother but rather that of the notably wicked Esau.
But what was Jacob’s fear? Did he distrust Hashem’s tripartite promise to the patriarchs that their progeny would become a great nation?
Last week we discussed a similar instance of doubt: King David proclaims his piety in Psalms 86, but also doubts his entry into the World to Come in Psalms 27. In the Gemara (Berakot 4a), R. Yose explains that David expresses that he is sure that Hashem will pay a good reward to the righteous in the world to come, but perhaps he will be excluded due to some sin.
Similarly, Jacob feared that perhaps some sin will be the cause of his not being the recipient of Hashem’s promise. He did not doubt Hashem’s ability to save him from Esau, but instead he was doubtful of his deserving that rescue.
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Answer: Now we return to our difficulty with Rashi’s explanation of the double reference of “miyad, miyad – from the hand, from the hand” in the verse (Genesis 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.” Rashi explains it as follows: “From the hand of my brother, whose behavior is not that of a brother; rather, it is that of the wicked Esau.”
It is difficult to understand why Jacob referred to someone so wicked as his brother. In doing so, it appears that he is revealing a blemish that reflects poorly on both his father and his grandfather.
Ohr HaChayyim, too, finds great difficulty in Rashi’s explanation. He questions: What need was there for the verse to resort to the extra “miyad – from the hand?” Even without the extra word, we would nevertheless expound similarly; even had the verse only stated “miyad achi Esav – from the hand of my brother Esau.” After all, why did Jacob need to specify that Esau was his brother in this entreaty? Surely the reference of him as a brother is in itself extra, since Jacob does not have any other brother.
Perhaps, continues the Ohr HaChayyim, Jacob’s intention when he began his entreaty was as follows: He understood that as an adversary, Esau possessed two qualities that could serve him well. First was the merit of [being the son of] Isaac [and grandson of Abraham]. Second was the greatness of his strength. To counter that, Jacob felt that he needed great strength to rescue himself [and his family] from Esau. Thus, his prayer was that Esau’s zechut avot – the merit of his forefathers – would not protect him.
Ohr HaChayyim offers two other explanations, the second of which also brings the message home clearly: Jacob meant to proclaim: Can one find a greater act of wickedness than a brother who seeks to murder his own brother? And aside from this specific sinful act, he is someone whose overall wickedness is well known, and therefore a righteous person shall not fall before him.
However, it is in his first explanation that we might infer the following: Jacob knew very well the promise to Abraham and to Isaac [and even to him]; however, he did remember that Isaac’s original intention was to transfer the blessings to Esau, leaving Esau as the recipient of that promise. While it is true that Jacob too was made the same promise, the possibility existed that the promise could nevertheless be fulfilled through Esau and his progeny – and if so, Jacob does a reason to be fearful, and thus he entreats Hashem.
Now, just as “achi – my brother” takes on a whole new meaning, so, too, in the verse in “L’David Hashem Ori,” the word “me’re’im – evildoers” might be given an alternate meaning: Wave me from “me’re’im – from friends.” This is what King David is telling us, that we must be careful – perhaps even more careful than usual – to protect ourselves from friends who seek our harm. Now how would a friend wish to harm us? This might refer to an actual close friend [one whose company one enjoys] who seeks to entice one to join in some sort of transgression. Or simply we might relate this to that very dear “friend” that one acquires in one’s earliest youth, namely the yetzer hara – the evil inclination. This is an even tougher situation than Jacob seeking protection from his brother Esau, for this is not a brother one meets only on occasion, but a companion who is constantly at our side.
It is now clear that if King David had substituted either the word “reshaim – wicked ones” or “anashim ra’im – evil people” in that verse, we might not recognize that we must be on guard from those “friends” who constantly seek our harm. It is precisely in this period – from the beginning of Elul until Shemini Atzeret – the time of year when we concentrate our efforts at teshuva, repentance, that we zero in on overcoming our greatest obstacle in that path – our so-called friend, the yetzer hara, who comes in the guise of a friend.
May it be His will that we merit our deliverance and witness the glory of our rebuilt Temple and Jerusalem speedily in our days.
