Quiet Spaces

Kapital 108 begins with the words “Shir Mizmor L’Dovid”, and is distinctive in the fact that its Pessukim are not unique: the first six Pessukim appear in Kapital 57 and the remainder in Kapital 60. This is an anomaly within Sefer Tehillim: there are many thematic elements that are repeated, and there are phrases or individual Pesskim that appear in more than one Perek, but this is the only Kapital which is entirely grafted from two others, which is of course notable.

It is also important to note that the two earlier Perakim explicitly discuss their background: one was written by Dovid Hamelech “B’Borcho Mipnei Shaul B’Maarah”, as he hid from Shaul in a cave, and the other “B’Hatzoso Es Aram Naharayim V’Es Aram Tzova”, when he battled Edom. Radak explains that it was for this reason that the Pessukim are repeated: while they were said earlier about events that occurred during the lifetime of Dovid Hamelech, they are now combined as a Teffilah regarding Yemos HaMoshiach. Malbim further explains that since Dovid Hamelech experienced miraculous Yeshuos in both those instances, he assembled a new Mizmor that encapsulated his feelings to be sung as a new Shirah on the “Tehsuas HaYachid V’Teshuas HaKlal”.

The celebratory nature of the Mizmor is palpable from its very outset: “Nachon Libi Elokim Ashira V’Azamra Af Kevodi”. Radak explains this Passuk as an expression of confidence: although we have endured so many long year of Galus, “Lo Noshati Min HaGeulah”, we maintain true Bitachon that we will one day sing Shira for the Geulah that HKBH brings. In fact, that Shira is no real to us, that we can already hear its notes: “Urah HaNevel V’Kinor A’Irah Shachar.”

The Pessukim that follow maintain this theme, as Dovid Hamelech speaks about the imperative to offer Shevach V’Hoda’ah to HKBH when we experience Nissim: “Odcha B’Amim Hashem V’Azamercha BaLeumim”. In fact, Dovid explains that the Kvod Shamayim that results from this Shevach is the prime reason for HKBH to bring us Yeshuos: “L’Man Yechaltzun Yididecha Hoshia Yemincha V’Aneni”.

The next section of the Perek seems to speak about the victories that Dovid Hamelech experienced during his lifetime, speaking about parts of Eretz Yisroel that he reclaimed from our enemies: “Li Gilaad V’Li Menashe V’Afraim M’Oz Roshi…” The Pessukim also speak about the armies that Dovid defeated, including Moav and Edom. Rashi explains that these are spoken about because these same enemies will be defeated in Yemos Hamoshiach. This further reinforces the explanation of the Radak and Malbim as to the makeup of this Perek: Dovid uses the experiences of his life in relation to the coming Yeshua of the Geulah Sheliema.

The last two Pessukim of the Perek support this idea as well, as we ask: “Hava Lanu Ezras Mitzur…B’Elokim Na’aseh Chayil V’Hu Yavus Tzareinu.” We ask that HKBH give us help against our enemies as in the past—again reflecting on previous victories in the hope of realizing future ones—so that we may offer further Shevach V’Hodaah.

If we understand that the purpose of this Mizmor is to reflect on the life of Dovid Hamelech, and the Yeshuos that he experienced, so that we may properly focus our minds on the Geulah HaAsida, there is one Passuk that requires further explanation.

The Passuk begins with the words “Elokim Diber B’Kadsho E’eloza”, and Rashi explains that Dovid here expresses confidence that his Melucha will stand, because Hashem told him that it would be so. The second half of the Passuk, explains Rashi, discusses the steps that he intends to take when his Melucha is indeed established: “Echalka Shechem V’Emek Sukkos”. The territories of Shechem and Emek Sukkos, which Dovid won back from his enemies would be divided amongst Klal Yisroel.

We can well understand these words in their original context—Dovid was speaking about the Yeshuas Hashem that he knew would come and the steps he would take after—but how do we understand these words in the context of this Perek? How does this Passuk relate to the Yemos HaMoshiach? Even if we understand that the words “Elokim Diber B’Kadsho E’eloza” refer to the restoration of Malchus Bais Dovid that will occur after the Geulah HaAsida, what of the second half of the Passuk? How do the words “Echalka Shechem V’Emek Sukkos” relate to the days of Moshiach? The entirety of Eretz Yisroel will need to be divided amongst those who return with Kibbutz Goliyos—why mention these two areas specifically?

It seems that the path to understanding this Passuk may run through a Medrash related to this week’s Parsha.

A large portion of Parshas Emor is devoted to a discussion of the Moadei HaShana, including the Shalosh Regalim. Although these Yomim Tovim are spoken about several times in the Torah, these Pessukim are the most detailed and teach us the majority of the Halachos related to these special days, among them the Mitzvah of Sukkos: “BaSukkos Teshvu Shivas Yomim”.

The Yalkut Shimoni on these words, tells us: “Mi Shemikayem Mitzvos Sukkah B’Olam HaZeh HKBH Nossoen Lo Chelek L’Olam HaBaah B’Sukkah Shel Sedom”. The Medrash then brings a Passuk to support this idea: “Echalka Shechem V’Emek Sukkos”. The “Emek Sukkos”, explains the Medrash, is the Sukkah of Sedom, which is covered by seven trees, one atop the other: “Gefen Te’ena V’Rimon Afarsek V’Shaked V’Egoz U’Temarim.”

This can certainly be classified as a Medrash Peliah: wha does it mean that one who is properly Mikayem the Mitzvah of Sukkah will receive a Chelek in the Sukkah of Sedom? Why is Sedom, the very symbol of depravity and immorality, associated with the proper Kiyum of Mitzvos Sukkah? In addition, how are we to understand the proof brought by the Medrash? Why is “Emek Sukkos” understood to mean Sukkah Shel Sedom, which is so gloriously described by the Yalkut? How can we explain this Medrash?

Of all the difficulties that the Yalkut presents, the most pressing is the apparent glorification of Sedom: why would the Sukkah Shel Sedom be something we would aspire to, such that it is a reward for Mitzvos Sukkah? It appears, however, that this is not the only Ma’amar Chazal regarding Sedom that requires further explanation.

The Tosefta in Shabbos tells us: “Chazar Lot B’Chol HaMekomos V’Lo Matzha Mesuna K’Sedom”. When it came time for Lot to take leave of Avrohom Avinu, he searched for the best place to live, and he found no area more “Masun” than Sedom, and so he chose to live there. The word “Masun” is difficult to define, but it is familiar from Pirkei Avos, “Hevi Mesunim BaDin”, and so it seems to mean careful and considerate—hardly terms that we would use to describe Sedom. How, then, are we to understand this Tosefta? Why did Lot look for someplace “Masun” and why did this city achieve the level of “V’Lo Matzha Mesuna K’Sedom”?

The Torah Temimah, on the Pessukim in Parshas Lech Lecha, addresses the Tosefta in an even stronger fashion: “M’Hechi Tesi L’Haggid Shevacham Shel Anshei Sedom”? Why does the Tosefta seem to praise Sedom, the inhabitants of which are defined in the very next Passuk as “Ra’im V’Chataim” at all?

How can we understand this Tosefta?

The Sefer Ohr HaNefesh, written by a prime Talmid of the Alter of Kelm named R’ Chaim Efraim Zeitchik, explains the Tosefta in the context of the need for Lot to separate from Avrohom Avinu.

If we think about it, the fact that Lot left Charan with his uncle, leaving behind his family and birthplace, was itself a tremendous step. In some way, Lot understood and appreciated the path that Avrohom was forging, to the point that he wished to cross the Yarden along with him, figuratively and literally. It was only later, as Avorhom began to undergo his Nisyonos, that the relationship turned. Lot did not have the level of Emunah that Avorhom had achieved, and the trials and tribulations that began upon their arrival in the new land were too much for him to bear.

At that point, explains the Ohr HaNefesh, Avrohom realized that Lot could no longer stay with him—the Nisyonos were not a source of Aliyah for his nephew, but the cause of great turmoil—and so he said “Hipared Nah M’Alai”. Left with no choice, Lot sought a new place to live, but he did so in a great state of confusion: on one hand, he understood the Derech of Avrohom, but at the same time, his Emunah had been tested and he had come up short. R’ Chaim Efraim paints the picture of a conflicted man, walking alone in great pain as he contemplates that which he had once experienced but now seemed so far.

As a result, he searched for someplace “Masun”, a place where he could be alone with his thoughts. Lot did not want to live in a bustling, noisy area—he wished to find a calm, quiet, locale in which he could contemplate life.

“Chazar Lot B’Chol HaMekomos V’Lo Matzha Mesuna K’Sedom”

Sedom was just the place that Lot needed—it was more “Masun” than any other city. In this case, however, the Mesinus had an adverse effect: the people of Sedom were so concerned with a quiet, contemplative lifestyle that they became cold-hearted. They became insular and could not relate to others, and were thus defined as “Ra’im V’Chataim”.

As it turned out, this actually appealed to Lot: he felt that Sedom would be a refuge for him as the evil inhabitants would prevent any recidivism to the ways of Avrohom—but it was the aspect of Masun that he originally sought.

The Tosefta, then, is not praising Sedom, but telling us how its inhabitants indeed became so evil: they took an existence of Mesinus too far, and became cold and insular as a result.

Perhaps this idea can help us understand the words of the Yalkut: “Mi Shemikayem Mitzvos Sukkah B’Olam HaZeh HKBH Nossoen Lo Chelek L’Olam HaBaah B’Sukkah Shel Sedom”. There was a positive aspect of Sedom: “Lo Matzha Mesuna K’Sedom”, that allowed a person to achieve a sense of quiet and peace, a quality that can be helpful to growth. The existence of Mesinus can be productive, as it is conducive to thoughts of Keduash and Deveykus B’Hashem, allowing a person to contemplate all that is real in this world.

On one level, the Mitzva of Sukkah, when we sit alone in our quiet Sukkos, enjoying the Tzila D’Heimanusa, allows us to taste this existence. Indeed, one who is Mekayem this Mitzvah correctly uses the Mesinus to achieve new heights. The reward, says the Yalkut, is a “Chelek L’Olam HaBaah B’Sukkah Shel Sedom”. Olam HaBaah, in this case, refers to the Yemos HaMoshiach, when his use of the Middah of Mesinus in the Sukkah will allow him to enjoy an even higher level of this existence. Absent the distractions of Galus, one can use the Middah of Mesinus—the one that the Anshei Sedom perverted—to its fullest, most exalted extent. When he does so, he will be seen as dwelling, as it were, in a most beautiful Sukkah Shel Sedom.

This is why Dovid Hamlech speaks about Emek Sukkah in this Perek: as he contemplates his previous victories, he speaks about a time in which the ultimate Sukkos will be built. Once the Geulah Shelima arrives, we will be Zoche to live in the Sukkos Shel Sedom, alone with Hashem and thoughts of Keduash. It is this goal for which we yearn, begging every day, “L’Man Yechaltzun Yididecha Hoshia Yemincha V’Aneni”.