Joyful Hearts

Kapital 4 begins with the words “Lamenatzeach B’Neginos Mizmor Shir”, a relatively general introduction. Indeed, Rashi tells us that Dovid Hamelech wrote this Mizmor to be recited by the Leviim who sang Shira on the Duchan, without noting a specific purpose or impetus for these words. Radak also speaks about the implication of the terms ‘Natzeach”, “Neginos” and “Mizmor”, but later tells us that this Perek specifically follows the one prior to it for it was written under the same circumstances: “B’Borcho Lifnei Avshalom Beno.”

The first Passuk of the actual Mizmor seems to align with this approach: “B’Kari Aneni Elokai Tzidki B’Tzar Hirchata Li….” Dovid calls to Hashem, asking for Rachamim in his time of distress, begging for his Teffilos to be answered in his time of need, “Chaneni U’Shema Tefilasi”. This would certainly seem to indicate that the Mizmor was written at a time of distress, such as the rebellion of Avshalom and the subsequent flight of Dovid. Rashi, however, explains the Passuk in a way that fits his more general approach to the Perek: these words refer to the times that HKBH saved Dovid Hamelech in the past, “B’Yamim She’avru Alai”, and he asks that this continue.

A similar dichotomy is seen in the next Passuk as well. Dovid speaks to others, asking how long they will continue to torment him: “Bnei Ish Ad Ma Kevodi L’Chlima….” According to Rashi, this refers to all those who embarrassed and taunted Dovid during his lifetime, while Radak of course assumes that these words speak to Avshalom and those who joined him.

The Pessukim that follow continue speaking to these individuals, reminding them that they will ultimately pay for their actions: “U’Deu Ki Hiflah Hashem Chassid Lo…” Rashi explains that the word “Hiflah” means “Hivdil” or separated, and the Passuk is therefore telling those who torment Dovid that HKBH separates the “Chassid” from those unlike him, who will be punished for their deeds. This understanding should lead them to react in fear: “Ragzu V’Al Techta’u”.

Dovid offers his enemies an alternative path: “Zivchu Zivchei Tzedek”. They can righten their path, Rashi explains, and achieve Kapparah though they have brought Korbanos. And, lest they fear that they will be unable to sustain themselves if they cling to the Derech HaYashar, Dovid tells them on Whom they can rely: “Bitchu El Hashem”.

Rashi understands the next series of Pessukim as being somewhat independent, though following similar theme. “Rabim Omrim Mi Yirenu Tov Nisa Aleinu Ohr Panecha”, people look at the Umos HaOlam enjoying their material lifestyles and wonder when HKBH will allow them to do so. Dovid, however, has no such thoughts: “Nasata Simcha B’Libi M’Es Dignam V’Tirosham Rabu”. He looks at those who enjoy Olam HaZeh and understands that if Reshaim are allowed to enjoy life now, certainly those who are Osei Retzono will be given their just rewards in the future.

While the words of Rashi allows us to understand this Passuk in context, the way it is written requires some explanation. Why does Dovid Hamelech say that HKBH has put joy in his heart, “Nasata Simcha B’Libi”? The Passuk should say that Dovid is joyful because the enjoyment of the Reshaim indicates the Schar that awaits him—why is that Simcha attributed to HKBH in this way? The word “B’Libi” is also curious—the same idea could have been expressed with the words “Simachta Osi” or a similar phrase. What is the connotation of the words “Nasata Simcha B’Libi”?

These questions are perhaps compounded by the way this Passuk is explained by Chazal.

The Passuk in Iyov says “V’Hachama M’Ayin Timatzeh V”Ei Zeh Makom Bianah”, and the Medrash Mishlei, in its initial passages, tells us that Shlomo Hamelech himself asked this question in his pursuit of Chochma. The Medrash offers two answers to this question, which is apparently to be taken literally: R’ Eliezer says that Chochma is found in the Rosh, while R’ Yehoshua says it is in the Lev. The proof brought by R’ Yehoshua is from the connection between two Pessukim, “Nasata Simcha B’Libi” and “Chacham Bnei V’Samach Libi”.

The proof broght by R’ Yehoshua is difficult to understand: the second Passuk, found in Mishlei, mentions both Chachma and Lev, and should therefore be adequate to answer the question asked by Shlomo Hamelech, V’Hachama M’Ayin Timatzeh, on its own. Chochoma, it would seem, is found in the Lev. Why does R’ Yehoshua add the words “Nasata Simcha B’Libi”? What do they add?

In general, it is difficult to understand why Simcha and Chochma would be linked in this way: Simcha is emotional and Chochma is cerebral—in what way are these two Middos connected and how does that relate to the words “Nasata Simcha B’Libi”?

Even if we understand the Medrash independently, we must explain how it affects the understanding of the Passuk. Why does Dovid use the words “Nasata Simcha B’Libi,” which seem to refer to Chochoma in some way, while speaking about his reaction to the easy life enjoyed by Reshaim? How can the Drasha brought in Medrash Mishlei help us better understand the Passuk in context? To wit, what is the definition of Simcha that Dovid refers to by using the words “Nasata Simcha B’Libi”?

The Middah of Simcha, though of course understood as enjoyable, is also an integral part of our Avodas Hashem. In fact, the Pessukim of Tochecha in this week’s Parsha which describe the punishments which may befall us “Im Lo Tishma B’Kol Hashem….” make specific mention of this Middah: “U’Bau Kol HaKellalos HaEla….Tachas Asher Lo Avadeta Es Hashem Elokecha B’Simcha U’Bituv Levav”.

The Passuk seems to be telling us that are subject to these Klalos if we are not Oved Hashem with Simcha. Why? Why is Avodas Hashem without an aspect of Simcha considered so destructive? If one fulfils the Mitzvos without joy has he not done them? How are we to understand the words “Tachas Asher Lo Avadeta Es Hashem Elokecha B’Simcha”?

These questions become more pressing if we understand how Chazal define the Simcha mentioned in this Passuk.

The Gemra in Erachin brings the Passuk and says: “Aizo Hi Ovoda Shebisimcha U’Bituv LEvav Zu Shira”. The Avoda that defined as done with Simcha and Tuv Lev is Shira. It emerges that when the Torah tells us “U’Bau Kol HaKellalos HaEla….Tachas Asher Lo Avadeta Es Hashem Elokecha B’Simcha U’Bituv Levav” it is specifically referring to the singing of Shira.

How can we understand this? How are we to ascertain that we are fulfilling the dictate of the Gemara? Do we sing Shira on a regular basis? Does the absence of Shira render us susceptible to “Kol HaKellalos HaEla”? And, if the Torah meant Shira why does it say “B’Simcha U’Bituv Levav”, why not say “Shira”?

Taking the Medrash Mishlei and the Gemara into account, it seems the Simcha of Lev is Shira, which is related to Chachama. How can we understand this? How are these three concepts—Shira, Chochma, and Simcha—connected and why specifically through the Lev?

The Gemara in Brachos makes another statement regarding Chachma that is tied to the Lev: “Ain HKBH Nossen Chachma Ella L’Mi SheYesh Bo Chachma”. Hashem only gives Chachma to one who already has Chachma, as the Passuk in PArshas Ki Sisa says: “U’Blev Kol Chacham Lev Nasati Chachma”.

The Gemara itself needs explanation—we must understand how one acquires Chachama if it is only given to those who already have Chachma—but also seems to connect this Chachama with the Lev, as it is specifically the Chacham Lev who is given Chachma. How can we understand this?

R’ Leib Chasman, in Ohr Yahal on Parshas Pekudei, brings the Gemara and explains that the Chacham is one who is “Mevakesh Chachma” who seeks it out, because he knows how important it is. This can be compared to the concept of “Habba L’Taher Misayin Oso”—if one wishes to become Tahor, he is given the opportunity and tools to do so. Similarly, explain R’ Leib, if one tastes Chachma and understands its value, therefore wishing for more, then he is given the opportunity to acquire Chachma: Ain HKBH Nossen Chachma Ella L’Mi SheYesh Bo Chachma.

This, however, can only occur if one allows the Chachma to penetrate his heart, not allowing it to affect his intellect alone, but his entire being. Only then is he considered a Chacham Lev, about which the Torah says “U’Blev Kol Chacham Lev Nasati Chachma”.

Based on this idea we can perhaps explain the connection between Simcha, Chochma and Shira.

If a person understands that Limud HaTorah is no mere intellectual pursuit, but a way to affect his entire being, he allows the Torah to penetrate his heart, which signifies his lifeblood. When this occurs his appreciation for the Torah is maximized, leading not only to a sense of excitement and joy, but also to the pursuit of further Chochma.

This is the message of the Gemara in Brachos, Ain HKBH Nossen Chachma Ella L’Mi SheYesh Bo Chachma, but also the Gemara in Erachin: if we properly appreciate the Chochmas HaTorah, and the way it impacts our entire lives, we would be brought to literal Shira, thanking Hashem for the opportunity to be exposed to such Chochma. If we do not feel this sense of Simcha, leading to Simcha, than it is apparent that we have not allowed the Chochma to penetrate our Lev.

“U’Bau Kol HaKellalos HaEla….Tachas Asher Lo Avadeta Es Hashem Elokecha B’Simcha U’Bituv Levav”. We are subject to the Kellalos not because we didn’t sing Shira, but because we did not allow our Avodas Hahsem to penetrate our hearts, which would bring us to a sense of Simcha and Shira, as well as further Bakashas HaChochma. The lack of Simcha reveals a fundamental lacking in our Avodas Hashem, for it shows that we have not allowed the Chochma to penetrate our Lev and suffuse our entire existence.

We can understand the Medrash in Mishlei based on this idea as well. R’ Yehousha brings two Pessukim to prove that Simcha is found in the Lev: “Nasata Simcha B’Libi” and “Chacham Bnei V’samach Libi”. This is because Simcha is the ultimate litmus test: the way to know if someone is a Chacham Lev, if he has allowed the Chochma to affect him, is if he feels a sense of Simcha which displays his appreciation for the Chochma. But this engenders its own cycle as well: if he is B’Simcha with his Chochma, then the promise of the Gemara in Erachin will come into effect: “Ain HKBH Nossen Chachma Ella L’Mi SheYesh Bo Chachma”. He will be given further Chochma and, with it, an enhanced sense of Simcha. Then he will be able to say “Nasata Simcha B’Libi” because the Chochma he is given brings additional Simcha as well.

This is the message that Dovid brings out with the words “Nasata Simcha B’Libi” in this Perek. When he looks upon our enemies as they seemingly enjoy a peaceful, luxurious and easy lifestyle, Dovid Hamelech does not despair. Rather, he thinks about the Chochma he has acquired, which he has allowed to affect his entire being, exclaiming: “Nasata Simcha B’Libi.” These words are the Shira referred to by the Gemara in Brachos, as Dovid sings about the Chochma that he was given, which leads to true Simchas Lev. Reflecting on this, Dovid is assured that his reward awaits him, fretting not about the riches of his enemies, looking forward only to that which is in store for him, “Ki Attah Hashem Levadad L’Betach Toshieni”.