Center Stage

The words of Tehillim so often encapsulate our thoughts and feelings. In times of joy we use the Pessukim of Tehillim to give Shevach to HKBH, singing words of Hallel V’Hoda’ah that perfectly capture our emotions. The same is true when our lives are darkened by sorrow: the lines written or selected by Dovid Hamelech so long ago not only provide an outlet for our feelings but a salve for our pain. It is only natual, then, that when we contemplate the Churban HaBayis, and what it should mean to us, we turn to the words of Tehillim as a guide.

Kapital 79 begins with the words “Mizmor L’Assaf Elokim Ba’u Goyim B’Nachalasecha” and is devoted to discussion of the Churban and its impact. The Perek is painful to read, speaking of the Churban itself, “Timu Es Heichal Kadshecah Samu Es Yerushalayim L’Iyim”, and the destruction that surrounded it: “Shavchu Dam Kamayim Sivivos Yerushalayim v’Ain Kover”.

In fact, so raw and emotion laden is this Perek, that Chazal asked a basic question about its introduction. The Medrash in Eicha Rabba, cited by Rashi here, asks: why is the word Mizmor, which connotes joy, used and not Kinnah or Bechiya? The Medrash answers that Asaf was rejoicing that HKBH took his anger out on Eitzim V’Avanim and not more fiercely upon Basar V’Dam.

It should also be noted, however, that the Kapital is not devoted solely to painful reflection. There are words of Teffilah, some of which are quite familiar. Assaf turns to HKBH, asking: “Shefoch Chamascha Al HaGoyim Asher Lo Yoducha…” He also pleads for Rachamim, though we may not be deserving: “Al Tizkor Lanu Avonos HaRishonim Maher Yekadmunu Rachamecha.” Rather, we ask that HKBH save us “Leman Shemecha.”

Towards the end of the Kapital Assaf once again turns to our enemies, asking: “V’Hashev L’Shechenienu Shivasayim El Cheykam”. Refering to those who persecute us as “neighbors”, we ask HKBH to repay them sevenfold for “Cherpasam Asher Charafucha Hashem”. Certainly the desire for vengeance is understood, but the exact wording of the Passuk is curious: we ask Hashem to repay them “El Cheykam”. What do these words mean, and how do they add meaning? What is the significance of repaying the enemies of Klal Yisroel “El Cheykam”?

The Medrash, in Pesikta D’Rav Kahana, addresses this exact question, offering three separate answers.

Rav Yudah bar Guriya explains that the word “Cheykam” refers to Milah, which was given “B’Cheiko Shel Avraham”. The Medrash adds a story: when they attacked Bnei Yisroel, Amalek took the Millos of Bnei Yisroel and threw them towards Shamayim, saying “Ha Lecha Mah Shebecharta”. We are therefore asking Hashem to repay Amalek, who embarrassed us using the Mitzvah of Mila.

R’ Yehoshua ben Levi explains that these words refer to the Torah itself, which is referred to elsewhere in Tehillim with the word “Shivasayim”. In this case, are asking Hashem to take revenge on the enemies that embarrassed us using the Torah.

Finally, the Rabanan teach that the word “Cheykam” refers to the Bais HaMikdash, which is found “B’Cheiko Shel Olam”, as is seen in a Passuk in Yechezkel. Accordingly, we ask HKBH to repay those who defiled our Mikdash for their deeds.

There are of course questions to be asked on each of these of these explanations.

First, according to Rav Yedah, we must understand why the Passuk here would be speaking about Milchemes Amalek, which of course happened so many years prior to the Churban Habayis. If the rest of the Kapital is speaking about the effects of Ba’u Goyim B’Nachalasecha, why turn now to Amalek? We also need to explain the actions of Amalek: why did they throw the “Millos” of Bnei Yisroel to the heavens, and what is the meaning of the words “Ha Lecha Mah Shebecharta”?

The words of R’ Yehoshua ben Levi require explanation as well: how did our enemies embarrass us “B’Torah”? What is the meaning of this part of the Medrash—what are we asking Hashem to repay?

Even the approach of the Rabanan, which seems to best fit into the context of the Passuk, requires some explanation. what is meant by the Mikdash being found “B’Cheiko Shel Olam”, and why does Assaf choose this term to refer to the Bais Hashem in this Passuk?

In order to better understand the Medrash, and with it the Passuk, let us attempt to explain the approach of the Rabanan.

There is a similar Medrash that appears in Eicha Rabasi, and the Meforshim there explain the phrase “Cheiko Shel Olam” with one word: “Emtziusa”. The Passuk then, according to the Rabanan, is asking Hashem to take revenge on those Goyim who harmed us through the Bais Hamikdash, which is found in the center of the world.

We now understand the meaning of the words “B’Cheiko Shel Olam”, but we must still understand their use in this case. Why do refer to the location of the Mikdash in asking Hashem to avenge its destruction?

To answer this question, we must of course understand the significance of this fact: what is the deeper meaning of the Mikdash being located in the center of the world?

The source upon which the Meforshei Hamedrash base their Pirush of the words “B’Cheiko Shel Olam’ is a Medrash Tanchuma in Parshas Kedoshim. There, Chazal tell us that just as a person’s navel is in the center of his body, so to Eretz Yisroel is in the center of the world. The Medrash continues, telling us that Yerushalayim is in the center of Eretz Yisroel, the Mikdash in the center of Yerushalayim, the Heichal in the center of the Mikdash and the Aron in the center of the Heichal.

We must of course understand this Medrash—what is meant by the comparison of Eretz Yisroel to the “Tiburo Shel Adam”, and why in fact is each of these items found in the center of his broader context? What is the significance of the center?

In his Sefer Zev Yitrof, R’ Zev Hoberman—a renowned Talmid Chacham of post-war America, explains this Medrash at length.

Based on the words of the Maharal in Be’er HaGolah, R’ Hoberman notes that the navel is not actually in the center of a person’s body. Rather, it is found between the Chelek HaElyon and the Chelek HaTachton, the upper and lower portions of the Guf. In this position, it serves as a link between the part of the body devoted to Ruchani and that which is considered closer to Gashmi. In this role, it shares aspects of both extremes, thus uniting them—a general concept that is found often in the writings of Maharal.

Eretz Yisroel, explains R’ Hoberman is “Lo Sechsar Kol Bo”, which is itself an expression of the fact that it is B’Emtzah HaOlam. The expression of “Segulas HaEmtzai”, Maharal’s term, is that it contains all—that it has an aspect of Kol. The other locations discussed in the Medrash each are placed B’Emtzah, and therefore each must also have an aspect of Kol, containing elements of all extremes thereby uniting them.

The Mikdash is placed “B’Cheiko Shel Olam”, in the center of the world, and with this position attains an aspect of Kol. Just as the Tiburo Shel Adam unites that which is Kodesh with the abjectly Chol, the Mikdash is spot in which our world merges with the upper spheres.

Now we can understand how the Rabanan view the PAssuk: we ask Hashem to take revenge on those that defiled the one place in the world that could fuse Ruchani and Gashmi and serve as a link between the two.

The other approaches in the Medrash can now be understood as well. Milah is itself a Mitzvah that takes the Gashmi and elevates it, creating a Bris Kodesh. Amalek criticized our ability to live up to this Mitzvah, throwing our Millos to HKBH, in affect pointing out our failures in this realm. Similarly, the Torah itself merges Ruchani and Gashmi, teaching us how to lead lives of Kedusha even as we trod the physical world.

The message of the Passuk is now clear.

We plead, “V’Hashev L’Shechenienu Shivasayim El Cheykam”, referencing the concept of Cheik, the “Segulas HaEmtzai”. In doing so we are telling HKBh that we recognize what it is we lack. The Mikdash was not just a Makom Kadosh, one in which Avodah could be performed. It was a place of Emtzah, the center point of the world in which we could best access the Olam HaRuchani while standing in the Olam HaGashmi. The Mikdash was an expression of “Kol”, it elevated our entire life, bringing aspects of Kedusha into everything we did.

By asking HKBH to exact revenge on those that harmed us through the Middah of Cheik—be it Milah, the Torah or the Mikdash, we remind ourselves what is important in life. If we focus on the loss of the Emtzao Shel Olam, the place in which we could elevate our Gashmi and infuse it with the purest of Ruchani, we will be truly yearn for its return. With this mindset we can be Zoche to a Kiyum of the Divrei Chazal: “Kol HaMisabel Al Yerushalayim Zoche V’Roeh B’Nechamasa”.