Above and Below

Kapital 11 begins with the words “Lamenatzeach L’Dovid B’Hashem Chasisi”, words that portend the desperate nature of the Pessukim that follow. It seems that the tone of the Perek matches the circumstances under which it was written, the details of which bear repeating.

The Navi, in Sefer Shmuel, tells us that during the time that Dovid fled from Shaul, he was told that the Pelishtim were attacking and plundering the city of Keila. Concerned for the town's inhabitants, Dovid asked HKBH if he should intercede and fight the Pelishitim and was indeed told to do so. The Pessukim there tell us that Dovid and his men went to Keila and routed the Pelishtim, saving the townsfolk. As the men accompanying Dovid predicted, however, the battle reached the ears of Shaul who realized that he now had an opportunity to capture his archenemy. Dovid heard that Shaul was intending to attack, and he asked HKBH if the people of Keilah would betray him. Hashem told him that they would, and so Dovid and his men fled the city, and were forced to leave Eretz Yisroel, finding refuge in Midbar Zif.

Both Rashi and Radak explain that these Pessukim were written in response to this episode, as Dovid speaks about the enemies who betrayed his whereabouts to Shaul. This context is alluded to by words found in the opening Passuk: “Aich Tomru L’Nafshi Nudi Harchem Tzippor”. Forced to flee from Eretz Yisroel and find refuge in Chutz L’Aretz, Dovid Hamelech felt like a bird chased away from its perch. Mahari Kr”a points out, however, that even as he feels chased away, Dovid does not feel abandoned: “B’Hashem Chasisi”.

Dovid’s feelings about his enemies are made clear: “Ki Hinei HaReshaim Yidrechun KEshes Konenu Chitzam Al Yeser”. Rashi explains that the Reshaim in this case are the likes of Doeg, who take aim at the “Yishrei Lev”. Metzudos notes that with these words, Dovid Hamelech defends himself against claims that he was being punished for the deaths of the inhabitants of Nov Ir HaKohanim, for it was these Reshaim who ultimately caused that massacre with their Lashon Harah.

A similar sentiment can be found in a later Passuk as well: “Hashem Tzaddik Yivchan V’Rasha Ohev Chamas Sanah Nafsho”. Rashi explains that Dovid speaks to his detractors, explaining that while it may seem that his hardships indicate that HKBH had abandoned him following the events at Nov, this is not the case. Rather, Hashem brings Tzaros and Nisyonos upon Tzaddikim, while treating Reshim only with spite. This is akin to a craftsman who works high-quality flax in order to purify it, but leaves lower-quality stock alone, lest it break.

The distinction between Tzadikim and Reshaim is further highlighted in the closing Pessukim of this short Perek. First, Dovid speaks about the fate that awaits those who betray HKBH: “Yamtir Al Reshaim Pachim Esh V’Gofris…” Radak explains that Dovid speaks about the punishment of his enemies as raining down upon them because it comes from Shamayim, and Ibn Ezra notes that it will be swift and unexpected like a sudden storm.

On the other hand, “Ki Tzaddik Hashem Tezdakos Ahave Yashar Yechzu Panemo”. Because HKBH is Tzidkus defined, he shows favor to Tzaddikim, allowing them to see His face, so to speak.

The brief nature of this Perek, and its well-defined origin, allow us to appreciate its purpose: Dovid Hamelech uses these Pessukim to draw a stark contrast between Tzaddikim and Reshaim, explaining why even his difficult moments are in fact an affirmation of the love that HKBH has for him, the true reason that he can so confidently say “B’Hashem Chasisi”.

With this in mind, let us examine a Passuk that appears in middle of the Perek. “Hashem B’Heichal Kadsho Hashem B’Shamayim Kiso…” Rashi explains that although HKBH is in his Heichal in Shamayim, “Einav Yechazu… Bnei Adam”, the actions of mankind are seen in all their detail. To an extent, these words fit into the theme of the Perek, as Dovid speaks about the actions of Reshaim and the repercussions they will bring. At the same time, the words “Hashem B’Heichal Kadsho” are noteworthy, as they usually refer to the Mikdash itself. Why does Dovid choose this phrase in speaking about the fact that HKBH sees the actions of his enemies? In fact, the words Hashem B’Shamayim Kiso deliver this message on their own, why add the phrase “Hashem B’Heichal Kadsho”? It seems that Chazal were sensitive to this question, as can be seen in a Medrash brought in the Yalkut Shimoni on Sefer Malachim. There, the Medrash tells us “Ad Shelo Charav Bais HaMikdash Haysa Shechina Nesuna B’Heichal”. Until the Churban HaBayis, the Shechina was found in the Heichal, as the Passuk says “Hashem B’Heichal Kadsho”. After the Churban, however, the second half of the Passuk is true: “Hashem B’Shamayim Kiso”.

According to this Medrash, these words teach us that the Shechina is only found in our midst while it is in the Mikdash. Following the Churban, however, the Shechina is to be found in Shamayim.

How can this be understood in the context of the rest of the Perek? Why does Dovid Hamelech use these words, which seem unnecessary to the greater message of the Pessukim, here? This Perek seems to have such a singular message, why does Dovid include a reference to the presence of the Shechina, or unfortunate lack thereof, in our world?

There is, of course a broader question to be asked on this Medrash: the Shechina is infinite, it cannot be defined by place or time—what then does it mean that it was located in the Heichal and is no longer? How can we understand this and why is it important for us to know?

These questions seem especially pressing as we find ourselves mere days from Tisha B’Av, a day on which the Churban and the Galus of the Shechina are top of mind. How might this Medrash allow us to frame our thoughts as we prepare for the one day a year that we wish would not arrive?

To try and answer these questions, it might be helpful to understand another Medrash, which offers a different explanation of these words.

The Mechilta D’Rebi Yishmael in Parshas Beshalach, on the words “Machon L’Shivtecha Pa’alta Hashem” brings the following Drasha: “Zeh Echad Min HaDevarim SheKissei Shel Mattah Hu Mechuvan Keneged Kissei Shel Ma’ala”. The Medrash cites the words “Hashem B’Heichal Kadsho Hashem B’Shamayim Kiso” as proof that this is true, that the Mikdash is opposite the Kissei HaKavod.

What does this mean, and more importantly, what does it mean to us? Why does the Medrash tell us that the Mikdash is opposite the Kissei HaKavod—how is this supposed to inform our lives and our Avodas Hashem?

R’ Shmuel Vozner zt”l, the Shevet HaLevi, in a Drasha for Purim, discusses the concept of Yerushalayim Shel Ma’alah and Yerushalayim Shel Matah in a way that explains this Mechilta.

The Gemara in Sanhedrin tells us that when Nevuzradin came to destroy the Mikdash, “Gava Heichala Darchu Bei Min Shamaya.” The Heichail itself began to rise, hoping to hide itself in Shamayim, and it was pushed back down to earth. The Maharsha there explains that the Heichal was pushed back to earth so as to disconnect it from Yerushalayim Shel Ma’alah, ensuring that only a physical edifice, located in Yerushalayim Shel Matah, was destroyed while the representation of the Mikdash that is in Yerushalayim Shel Ma’alah endured.

The Shevet HaLevi explains that this reality, that Yerushalayim Shel Ma’alah continues to exist, affords us the opportunity to rebuild the Mikdash, using our Avodas Hashem. Each time we do a Mitzvah, each effort that we make in the pursuit of fulfilling Ratzon Hashem adds a brick to the Mikdash that exists in Yerushalayim Shel Ma’alah. He explains that we refer to this opportunity in our Teffilos each time we say “U’Binei Osah B’Karov B’Yamenu”, as the word “B’Yamenu” can mean “in our days” but also “with our days.” Each day, as we lead lives of Torah and Ma’asim Tovim, we add to the Binyan HaMikdash, bringing closer the day on which it will descend to Yerushalayim Shel Matah.

This, explains R’ Vozner, is the meaning of the Mechilta, which tells us “SheKissei Shel Mattah Hu Mechuvan Keneged Kissei Shel Ma’ala”. Because the Mikdash in “Yerushalayim Shel Matah” was directly opposite the Kissei HaKavod, the representation of Yerushalayim Shel Ma’alah, our actions on earth can directly affect the Mikdash that awaits us in Shamayim. If this were not the case, it would not be a given that our Mitzvos would contribute to the building of the Mikdash in Yerushalayim Shel Ma’alah—it is only because this direct relationship once existed that we can use our Zechuyos in this way. If this is what the words “Hashem B’Heichal Kadsho Hashem B’Shamayim Kiso” teach us, that there is a direct connection between Yerushalayim Shel Matah and Yerushalayim Shel Matah which remains to this day, then perhaps we can understand the Yalkut slightly differently.

We know that “Ad Shelo Charav Bais HaMikdash Haysa Shechina Nesuna B’Heichal”, and we might therefore assume that once the Mikdash was Charav we lost our ability to connect with the Shechina, therefore the Medrash tells us that after the Churban, “Hashem B’Shamayim Kiso”. This is not an indication of distance, however, for “Kissei Shel Mattah Hu Mechuvan Keneged Kissei Shel Ma’ala”. The Shechina may not be resting on this physical earth, so to speak, but it is readily accessible even as it dwells in Yerushalayim Shel Ma’alah.

This Medrash is carrying forth the same message that the Shevet HaLevi sees in the Mechilta: even once the Shechina left our midst, we can use the innate connection between Yerushalayim Shel Matah and Yerushalayim Shel Ma’alah, represented by the concept of “Kissei Shel Mattah Hu Mechuvan Keneged Kissei Shel Ma’ala” to connect with the Shechina, thereby rebuilding the Mikdash anew.

Perhaps this is why Dovid Hamelech makes reference to this idea here, in this Perek. As Dovid fled to Chutz L’Aretz, his enemies may have thought that they won—certainly, Dovid would not be as well protected once he was removed from the Avodas Hashem of Eretz Yisroel. To this Dovid says “Hashem B’Heichal Kadsho Hashem B’Shamayim Kiso”, informing them that no matter where one finds himself, he can connect to the Shechina. The fact that Yerushalayim Shel Matah is so connected to Yerushalayim Shel Ma’alah teaches us not to be bound by location, but by spirit. Even in Midbar Zif, Dovid knows that he can forge a connection with the Shechina that is as strong as the one he would have in Yerushalayim Shel Matah, and can therefore say with confidence, B’Hashem Chasisi.

This is an empowering message to keep in mind as we contemplate the Churban in these days. Rather than focusing only on what is lost, we must also consider what remains: the link between Yerushalayim Shel Matah and Yerushalayim Shel Ma’alah. If we keep in mind that Kissei Shel Mattah Hu Mechuvan Keneged Kissei Shel Ma’ala, we will be encouraged to do what we can to rebuild the Mikdash, so that we may enjoy the eventuality of “U’Binei Osah B’Karov B’Yamenu” not only in our days, but with them as well.