Doublespeak

Kapital 62 begins with the words “Lamenatzeach Al Yedusun Mizmor L’Dovid”, and is one of only three Perakim in Tehillim to include the words “Al Yedusun” in its introduction. Obviously the inclusion of these words is addressed by the Meforshim, and there are two basic approaches to their meaning. Radak explains that Dovid Hamelech composed the Mizmor, and gave it to Yedusun, who was one of the Meshorerim, to sing in the Mikdash. Rashi, however, explains that this Mizmor was written specifically to be played on the Yedusun, which was one of the Klei Shir, the instruments used in the Mikdash.

Although Radak and Rashi have differing approaches as to the exact meaning of the word Yedusun, they seem to agree on the overall theme of this Perek. Rashi notes that the Medrash explains that the word Yedusun hints to the “Dasos V’Dinim”, the various rules and regulations decreed upon us by our enemies—the focal point of this Perek. Similarly, Radak explains that the Perek is “Ne’emar Al Lashon HaGalus”, written about the Galus itself.

The first Passuk of the actual Mizmor sets the tone for those that follow: “Ach El Elokim Dumiya Nafshi Mimenu Yeshuasi”. The term “Dumiya Nafshi” is unfamiliar, but Rashi explains that it means “Metzapeh Nafshi”. In this Passuk, then, Dovid expresses the fact that he relies solely upon the Yeshuas Hashem to rescue him. Radak notes that the word Dumiya comes from the word “Dom”, and the term “Dumiya Nafshi” means “Macharisha V’Shosekes Ad Shetavo Yeshuas Hashem.”

This idea is repeated later in a Passuk that says, “Ach L’Elokim Domi Nafshi Mimenu Tikvasi.” Here too, Dovid declares that he relies only upon Hashem for his Yeshua.

This theme—the Yeshuas Hashem as our only hope to be relieved of the harassment by our enemies—is revisited in other Pessukim as well. For example, the Passuk says “Achi Hu Tzuri V’Yeshuasi Misgabi…” and Radak notes that the word “Ach” is Mimamet—it comes to exclude—in this case telling us that Hashem, and only Hashem, can bring our salvation.

Similarly, a later Passuk says “Al Elokim Yishi U’Kevodi Uzi Machsi Elokim”. Radak explains that although we suffer in Galus, Dovid Hamelech reminds us that when the Geulah comes, though the Yeshuas Hashem, we will be honored by the Umos HaOlam. This Passuk is, therefore, a reminder that as we suffer from the “Dasos V’Dinim” of our oppressors, we must always remember that HKBH will one day bring the Galus and, with it, our return to stature.

Because this is true, Dovid exhorts us: “Bitchu Bo B’Chol Es Shifchu Lifanav Levavchem”. Throughout our suffering, we must strive to maintain our Bitachon—at all times—and continuously Daven for the Yeshuas Hahsem. It seems that Dovid Hamelech reveals to us the ultimate secret to survival in Galus: Bitachon and Tefilla. Our Bitachon, however, must be properly placed: “Al Tivtichu B’oshek U’BiGezel Al Tehbalu Chayil”. Rashi explains that we may sometimes see Reshaim become prosperous, but we must not pay this any heed, for HKBH ultimately avenges those who cause us to suffer.

The Perek ends by reiterating this reality: “U’Lecha Hashem Chesed Ki Attah Tishalem L’Ish K’Maasehu.” Rashi explains that the two parts of the Passuk are connected because the ultimate Chesed of HKBH is that he is Meshalem L’Ish K’Maasehu, ensuring that our enemies receive that which they so richly deserve.

Although most of the Pessukim fit unambiguously into the overall theme of the Perek, we find one Passuk just before the end of the Mizmor that requires some explanation, both generally and in this regard.

Dovid writes: “Achas Diber Elokim Shtayim Zu Shamati Ki Oz L’Elokim”. The literal translation of these words does not provide much clarity as to their meaning: “Hashem has spoken once, twice I have heard this, that strength belongs to Hashem.” We must understand the basic intent of this Passuk, and how it fits into the context of the Perek.

Rashi, quoting R’ Moshe HaDarshan, explains this Passuk as follows: the second of the Aseres HaDibros, “Lo Yihiyeh Lecha”, teaches us two things: that HKBH is “Oseh Chesed L’Alafim”, and that he repays those who act against the Ratzon HaBorei, “Poked Avon Avos Al Bonim”. According to this Pshat, the words “Achas Diber Shtayim Zu Shamati” refer to the fact that Klal Yisroel heard the Dibur of “Lo Yihiyeh Lecha” which taught them the truths expressed in the next Passuk: “U’Lecha Hashem Chesed Ki Attah Tishalem L’Ish K’Maasehu”.

There is, however, a second Pshat found in the Mechilta in Parshas Yisro, which is alluded to by Rashi here.

There is a relatively well-known Ma’amar Chazal which tells us “Zochor V’Shomor Shnehem Ne’emru B’Dibur Echad”, the Dibros of “Zochor Es Yom HaShabbos” and “Shamor Es Yom HaShabbos” were said at the same time. This Medrash is reflected in the words we say each Leil Shabbos: “Shamor V’Zachor B’Dibur Echad Hishmianu…” What is less well known is that the Mechilta, there, adds other examples of Mitzvos that were given at the same time, including the words “Mechaleleha Mos Yumas”, which appear in Parshas Vayakel and “U’Boyom HaShabbos Shnei Kevasim…” which are found in this week’s Sedra. The Medrash concludes that the ability to hear these various Mitzvos given at the same time—an otherwise superhuman feat-is reflected in the words “Achas Diber Elokim Shtayim Zu Shamati”.

It emerges from the Medrash that in this Passuk Dovid Hamelech refers to the ability Klal Yisroel was given, if even for a limited time, to hear two statements that were said at the same time. Why? How does the concept of “Shnehem Ne’emru B’Dibur Echad” relate to this Mizmor? Why does Dovid speak about this idea here, in a Perek that is Ne’emar Al Lashon HaGalus and the Dasos V’Dinim which are used to oppress us?

To answer this question, let us focus on the set of Mitzvos mentioned in the Medrash that relates to this week’s Parsha.

It is interesting to note that the other examples of this phenomenon brought in the Medrash are polar opposites: “Gedilim Ta’aseh Lecha” and “Lo Tilbash Shatnez” are diametrically opposed, as are the Mitzvos of Giluy Arayos and Yibum. The two Mitzvos related to Shabbos, however, are less so: there is, of course, an Issur of Melacha on Shabbos, which would seem to be violated by the Mitzvah of Korbanos, but the Korban Mussaf, given with the words “U’Boyom HaShabbos Shnei Kevasim”, is far from the only example of this conflict. There are many Mitzvos done on Shabbos that would be considered Melacha if done outside the framework of the Avodas HaMikdash. Why, then, does the Medrash specifically cite the Mitzvah of “U’Boyom HaShabbos Shnei Kevasim” as having been said at the same time as the words “Mechaleleha Mos Yumas”?

To answer these questions, we can consider another Medrash that mentions these words.

The Medrash Tehillim, on the words “Mizmor Shir L’Yom HaShabbos” brings the words of R’ Ytizchok who says “Kol Iska D’Shabta Kaful”, everything related to Shabbos is double. The Medrash brings various examples of this idea, including the following two: “Korbano Kaful”, its Korban is Kaful as the Passuk says “U’Boyom HaShabbos Shnei Kevasim”, and “Onsha Kaful”, its punishment is double, as the Passuk says “Mechaleleha Mos Yamus.”

We see that the two Mitzvos mentioned by the Mechilta as having been said B’Dibur Echad are also prime examples of the Kaful aspect of Shabbos. Although the concept of “Kol Iska D’Shabta Kaful” is somewhat cryptic, perhaps if we can understand it on a basic level, we can better explain the Mechilta and in turn, the Passuk in Tehillim.

Interestingly, the concept of “Kaful” appears elsewhere, in a way that can perhaps allow us to understand th words of R’ Yitzchok

The Gemara in Bava Basra, in the midst of a complicated discussion about Middos and Mishkalos, the weights and measures used by merchants, brings a Passuk in Yechezkal which seems to suggest that a Mannah was worth sixty Dinar. This is problematic to the Gemara, because a Mannah is generally assumed to be worth only twenty-five Dinar. The Gemara concludes that “Mannah Shel Hekdesh Kaful Haya”, the Manna of Hekdesh was worth double of the general Mannah, that is fifty Dinar rather than twenty-five, and Yechezkel increased that value by one-sixth to sixty Dinar.

Without getting involved in the details of the Gemara’s discussion, we see here another example of “Kaful”, in that the Gemara assumes that “Mannah Shel Hekdesh Kaful Haya”, the Mannah of Hekdasas had twice the value of other Mannos. Rashi, in Parshas Terumah, cites this Gemara in relation to the Mishkan, indicating that it was not only in the time of Yechezkel that the Mannah Shel Hekdesh was Kaful, but that it is a generally applicable rule.

R’ Yonasson Shteif, in a Drasha for Parshas Shekalim, brings this Gemara, using it to illustrate an important reality.

We tend to think of things as being either Kadosh or Chol, Ruchni or Gashmi, but not both. Therefore, when something crosses the line from one to the other, we assume that it loses its original classification, necessarily becoming the other. R’ Yonasson explains that this is not the case, rather “Mannah Shel Hekdesh Kaful”. When we take something mundane and add Ruchnias, the Kedusha elevates the Gashmi to a new level, elevating that which was originally ordinary, resulting in a new entity with double the value: Mannah Shel Hekdesh Kaful. The Mannah that is Hekdesh has the value of both Ruchni and elevated Gashmi, giving it they title of Kaful.

This can help us understand the idea expressed by the words “Kol Iska D’Shabta Kaful” as well: on Shabbos we have the opportunity to take our physical existence and infuse it with Kedusha, giving the Gashmi an elevated stature as well. The Korbanos and Onesh of Shabbos both reflect this reality: they are Kaful to illustrate the opportunity that exists within Shabos, as well as its pitfalls. If one understands the Koach that the Kedushas HaShabbos has to elevate the Chol and turn it into Ruchni, he will enjoy increased Kirva to HBKH as if he has brought a Korban. If, however, one fails to understand the purpose and goal of Shabbos, he risks exposing himself to the words “Mechaleleha Mos Yamus”.

The two Mitzvos mentioned by the Mechilta in the classification of Shnehem Ne’emru B’Dibur Echad, are therefore not opposed to one another, but rather they represent opposite outcomes of the fact that Kol Iska D’Shabta Kaful. We heard both of these Mitzvos at once because the choice is ours: we can take advantage of Shabbos, using it not only as a day of Kedusha but as an opportunity to elevate our Gashmi, or we can ignore this possibility. We can cling to the concept expressed by the words “U’Boyom HaShabbos Shnei Kevasim” or risk falling into the trap of “Mechaleleha Mos Yamus”. This is the dichotomy expressed in the fact that these two Mitzvos were Ne’emru B’Dibur Echad.

Perhaps this was the message Dovid Hamelech wished to give us with the words “Achas Diber Elokim Shtayim Zu Shamati”. The fact that we were given the ability to hear these two Mitzvos at once shows us that we have the ability to choose a path—a vital message as we find ourselves in Galus.

Faced with enemies who wish to destroy us, with oppressors that enact Dasos V’Dinim meant to inhibit our growth, the instinct to stray from the Derech HaTorah becomes difficult to quiet. We think that if we would act in ways similar to those around us, perhaps their oppression will abate. Dovid therefore reminds us that we have the ability not only to survive as Yidden, but to thrive, to inject Kedusha into the mundane, as Kaful aspects of Shabbos teach us, so that we can be Zoche to the only effective salvation: the Yehsuas Hashem. it is precisely when our enemies are strong that we must remember the unbridled Kochos we each have, the capacity to create our own reality of Mannah Shel Hekdesh Kaful, for this is the ultimate tool to reach Geulah.