Heads Above The Rest

Kapital 35 begins with the words L’Dovid Rive Hashem Es Yerivi, an opening that reveals its theme. Radak explains that this Perek, like quite a few others, was written as Dovid Hamelech ran from Shaul, and it is, therefore, understandable that he begins by asking HKBH to argue with those who oppose him and fight his battles. This topic persists throughout the Pessukim as Dovid begs Hashem to protect him from his enemies and ensure their demise.

There are a few types of Pessukim that are found in this Perek. Some speak about the battles that Dovid hopes HKBH will wage on his behalf, and use relevant metaphors. For example, the Passuk says: “V’Harek Chanis U’Segor Likras Rodfai”. Rashi explains that the word “V’Harek” means to arm oneself, and so Dovid is asking Hashem to take up arms against those who chase him. There are also Pessukim that describe these Rodfim and the ways they antagonize Dovid, mocking and taunting him: “B’Chanfei La’agi M’Og Charok Alai Shineimo”.

The last type of Passuk found in this Perek are those in which Dovid anticipates the Shira he will sing when his troubles are behind him. Even in the throes of his sorrow, the Ne’im Zemiros Yisroel awaits the day that he will raise his voice in Hallel V’Hodaah: “V’Nafshi Tagil B’Hashem Tasis B’Yeshuaso”. It is in one such Passuk that we find an interesting connection to this week’s Parsha.

Dovid writes: “Kol Atzmosai Tomarna Hashem Mi Kamocha”. Radak notes that the term “Atzmosai”, referring to the bones, is used in place of Guf, because the Atzamos support the Guf. The implication is that Dovid intends to praise Hashem with his entire being upon his salvation.

In looking at these words, a very basic question arises: how do the Atzmos of a person praise Hashem? What, indeed, does Dovid Hamelech mean when he commits to this type of Shevach? Radak offers three explanations to address this question. First, he attributes these words to a Mashal for the deep Hakaras HaTov that Dovid wishes to express. Second, he explains that these words may refer to the way one’s body moves during Teffilah B’kavana, a testament to the seriousness with which the Teffilos are offered. Lastly, he cites the Chovos Halevavos who explains that the body itself is the greatest Shevach to HKBH as it is His creation that functions in a most wonderous way.

Each of these approaches can help us understand the words of the Passuk, but there is a Medrash that offers another possible understanding. The Shocher Tov, here, brings a conversation between Hashem and Dovid Hamelech. “Amar Lo HKBH Dovid Mah Attah Oseh Li”, Hashem asks Dovid: “What do you do for Me?” Dovid responds: “Ani Ashabchacha B’Chol Aivari”, promising to praise Hashem with all his limbs.

The Medrash goes on to list all the ways that Dovid Hamelech used his corporal being to praise Hashem. For example, “B’roshi Ani Kofef V’Kodeh B’Tefilasi”. During Teffilah, one stands in a way that denotes his Anava before Hashem, a form of Shevach in and of itself. Similarly, “B’Pi Ani M’Hallecha”, the mouth is used for Teffilah itself. In all, the Medrash brings no less than twenty-three examples of ways in which a person’s limbs can be used to be Meshabeach Hashem, through Tefillah and Mitzvos. There are, however, two examples that stick out among the others.

Dovid says: “B’Saaros Roshi Ani Mekayem Lo Sakifu Pe’as Roshchem”, using the hairs on his head, he is Meshabeach Hashem through the Mitzvah of “Lo Sakifu”, which is found in Parshas Kedoshim. Later the Medrash makes a similar statement about the way a Zaken is Meshabeach Hashem, using the end of the same Passuk: “V’Lo Sashchis Pe’as Zekanecha”. Now, most of the other examples brought in the Medrash involve actual Tefillah, or Mitzvos that serve as Shevach of HKBH, such as Tzitzis and Teffilin. And, even those that are not directly related to being Meshabeach Hashem in that way are at least positive actions, such as writing Divrei Torah. The Mitzvos of “Lo Sakifu” and “Ba’al Sashchis”, however, are the only Mitzvos mentioned that are done by inaction—one is Mekayem the Mitzvah by not removing the Pe’os HaZaken V’HaRosh—and also the only Mitzvos Lo Sasei. How can we understand their inclusion in this Medrash? How is it that by not removing one’s Pe’as HaRosh or Zaken he is being Meshabeach HKBH? How do these Mitzvos fit into the rubric of “Kol Atzmosai Tomarna Hashem Mi Kamocha”?

There is another Medrash that is in some ways similar to the Shochar Tov, and which also mentions these Mitzvos.

The Medrash in Shir HaShirim Rabba tells us: “Amar R’ Levi Kol Ma’asehen Shel Yisroel Meshunin M’Umos HaOlam”, everything we do is different from other nations. The Medrash then lists a number of ways in which we act differently than those around us, mainly citing examples related to Mitzvos HaTeluyos B’Artez. Because we have Halachos that dictate every step of the process from the way we plow, to what we can plant and when, to the way we are allowed to harvest, to speak nothing of all the Matnos Aniyim and Matnos Kehuna, no part of our agricultural life is similar to that of other nations. Then, the Medrash cites three additional ways in which we are different from the Umos HaOlam: Gagoseihen, Tiglachtan, and Minyanam. Our roofs, haircuts and counting are different from the other nations: our roofs must have a Ma’akeh, our Payos and Zekan are subject to their respective Halachos, and we do not count our masses directly instead using Machatzis Hashekel.

These final examples must all be explained—there are myriad Mitzvos that affect our lives, rendering us different from the Goyim, why are these chosen in particular? That said, the appearance of the Mitvos of “Lo Sakifu” and “Ba’al Sashchis” among others is notable—here too, Mitzvos which seem relatively minor in their impact are mentioned among other more obvious choices.

It seems that we perhaps underestimate the meaning and depth of these Mitzvos, leading us to ask these questions. Perhaps if we better understood their true import, we would be able to explain the Medrashim and the Passuk in turn.

To do so, let us look at a third, also somewhat similar, Medrash.

The Passuk in Mishlei says: “Ki Levias Chen Hem L’Roshecha”, referring to Torah and Mussar as an adornment of grace to be worn as a crown. The Medrash in Devarim Rabba focuses on the word “Levias”, which comes from the same route as “Levaya” or accompaniment and brings a Drasha: “L’Kol Makom SheTelech HaMitzvos Melavos Oscha”, the Mitzvos are with us wherever we go. The Medrash continues, bringing a number of examples that show the prevalence of Mitzvos in every aspect our lives, such as Mezuzah, Shatnez, Kelayim and, of course, “Lo Sakifu”.

The inclusion of “Lo Sakifu” in this Medrash is immediately understandable—ones Payos and Zaken are with him at all times—and perhaps the title of “Levias Chen” can therefore allow us to understand these Mitzvos on a deeper level.

The Sfas Emes, in Parshas Ki Seitzei, brings this Medrash, and offers his insight into its message in a way that can allow us to do just that.

The word “Mitzvah”, explains the Sfas Emes, comes from the same root as “Tavsa”, which is a term of “Chibur”, connection. A Mitzvah connects the Nefesh to the Guf: the Shoresh of Kedusha related to that Mitzvah is found in the Nefesh and by doing the Mitzvah, one brings that Kedusha to his Guf. The concept of “Mitzva Goreres Mitzva” owns to this reality: when we do Mitzvos we become more Kadosh, and therefore prepared to do more Mitzvos.

This is the idea of “Levias Chen Hem L’Roshecha”: the Mitzvos serve as an adornment because they connect our Nefesh and Guf, elevating our physical world with Kedusha. The Medrash is therefore telling us that our entire world is affected by Mitzvos—their Kedusha suffuses our every move. The Mitzvah of Lo Sakifu, mentioned in the Medrash, is an example in the extreme: by keeping these Mitzvos and not removing our Pe’as HaRosh V’HaZaken, we infuse those parts of our bodies with Kedusha that accompanies us at all times.

This gift, the ability to forge a connection between our Guf and Neshama using Mitzvos, even when they are done B’Shev V’Al Tasseh, is unique to the Am Hanivchar. We alone are capable of accessing the Chibur of Mitzvos and elevating ourselves in this way. The statement of R’ Levi in Shir HaShirim Rabba, “Kol Ma’asehen Shel Yisroel Meshunin M’Umos HaOlam” is therefore well illustrated with these Mitzvos: not only can our actions elevate us, but our inactions can as well. By keeping our Pe’as HaRosh V’HaZaken intact, we can achieve unimaginable heights in ways the Umos HaOlam cannot.

When Dovid Hamelech said “Kol Atzmosai Tomarna Hashem Mi Kamocha” he included the Pe’as HaRosh V’HaZaken as well, as the Shocher Tov suggests. Perhaps we can now understand their Shevach: there is no greater praise of HKBH than the fact that He enables us to be Mekadesh ourselves. Our Pe’as HaRosh V’HaZaken, with their message of “Levias Chen Hem L’Roshecha” are indeed the source of melodious Shira, for they remind us of how easy HKBH made it for us to attain Kedusha. We need not take great action or make great strides—sometimes inaction is enough to link our Nefesh to our Guf, elevating us as members of the Am Hanivchar.

Far from his home, and perused by his enemies, Dovid Hamelech longed for the day on which he would be able to fulfill the Torah and Mitzvos the way they are meant to be. On that day, he would truly be able to say “Kol Atzmosai Tomarna Hashem Mi Kamocha” as his Guf and Neshama would be linked, singing the most harmonious Shira.