Seating Plan

Parshas Ki Seitzei contains many Mitzvos, falling into each of the Daled Chelkei Shulchan Aruch and beyond. Some of these Mitzvos are relevant on a regular basis, some less often and others not at all during our days. In fact, there are some Mitzvos mentioned in the Parsha that have such specific requirements that Chazal teach that they have never been reality. In contrast, the final few Mitzvos mentioned in the Parsha is quite relevant to us. The Torah reminds us that Amalek attacked us after Yetzias Mitzrayim, when we were tired and worn out, and issues three Mitzvos: “Zachor Es Asher Asa Lecha Amalek…Timche Es Zecher Amalek…Lo Tishkach”. It seems important to understand why in fact we treat Amalek with such disdain, and why there are three separate Mitzvos related to this most-hated nation. Perhaps we can gain an insight into this question based on the way Amalek is spoken about in Tehillim.

Kapital 9 begins with the words “Lamenatzeach Al Mus L’Ben Mizmor L’Dovid”, and its subject is a Machlokes amongst the Meforshei HaPshat. Rashi notes that some assume this Kapital was written upon the death of Avshalom, but if that was the case the Passuk should say “Mus HaBen” and not “Mus L’Ben”. Radak brings the Pirush of Dunash as well as Ibn Ezra, that Leben was an enemy of Dovid, and this Mizmor was written when he died. Another Pshat cited in by Radak is that this Mizmor is written about the death of Naval, which is the same letters as “L’Ben”. Yet another suggestion is that the Perek speaks about Golias, though there are various explanations as to why Dovid would refer to him by the name “L’Ben”.

Rashi refers to most of these approaches and rejects them completely, each for a specific reason. Then, he offers his own Pshat, based on a Pesikta: this Kapital refers to Amalek, who will be dispatched once and for all L’Asid Lavo. Rashi reads the opening words of the Perek as follows: Lamenatzeach Al Mus Lavan Mizmor L’Dovid”. At the time of the Geulah, he explains, we will be purified, our blackness turned white, and at that time we will sing a Mizmor about the death of Amalek.

With the Pshat of Rashi in mind, the remaining Pessukim are understandable. At that time we will raise our voices in thanks, “Odeh Hashem B’Chol Libi.” Dovid also writes about the joy we will doubtlessly experience: “Esmicha V’Aeltza Bach, Azamra Shimcha Elyon”. The experience of the Geulah will affect us all, as we reach new heights in our Yedias Hashem: “V’Yivtechu Becha Yodei Shimecha…”

The majority of the Pessukim speak not about us, however, but about those who have stood opposed to us throughout the millennia. At that time, the Malchus of Hahsem will be uncontested and he will judge those who have oppressed us, “V’Hu Yishpot Tevel B’tzedek Yadin L’Umim B’Meysharim”. Their destruction, however, will be of their own making: “Tavu Goyim B’Shachas Asu B’Reshes Zu Tamnu Nilkada Raglam”.

While we can understand the Pessukim, through the lens of Rashi, as speaking about the period following the Geulah HaAsida, there do not seem to be any overt references to Amalek. If the Perek is written specifically in reaction to the elimination of Amalek, one would expect that the Pessukim themselves to include reference this milestone as well.

Indeed, Rashi points out just such a reference found in the words “V’Hashem L’Olam Yeshev Konen L’Mishpat Kiso”. While the simple meaning of these words relates to the following Passuk, “V’Hu Yishpot Tevel B’tzedek…”, there is a connection to Amalek here as well.

At the end of Parshas Beshalach, the Torah tells us about Milchemes Amalek, and the need to destroy our most pernicious enemy, concluding: “Ki Yad Al Kes Kah Milchama B’Amalek M’Dor Dor”. The Medrash Tanchuma, in this weeek’s Parsha, explains these words as follows: “Kol Zman SheZaro Shel Amalek B’Olam, Lo Hashem Shalem, V’Lo HaKisei Shalem”. So long as Amalek exists, the Shem and Kisei of Hashem are not complete. Once Amalek is finally destroyed, however, the Shem and Kisei will finally be Shalem. It is this reality to which the Passuk refers with the words “V’Hashem L’Olam Yeshev Konen L’Mishpat Kiso”. At that time, when Amalek is no longer a threat, HKBH will arrange his newly completed throne, Kaviyachol, and sit in judgment.

It is important to note that Medrash tells us that both the Shem and Kisei of HKBH are incomplete until the demise of Amalek, but the Passuk speaks only about the Kisei, “Konen L’Mishpat Kiso”. It therefore seems that the impact that Amalek has on the Kisei of Hashem is the focus of this Mizmor written “Al Mus L’Ben”.

How can we understand this? What is the impact of Amalek on the Kisei and how will this be resolved L’Asid Lavo?

In order to answer these important questions, it would seem necessary to better understand the meaning and significance of the Kisei referred to in the Passuk, commonly known as the Kisei HaKavod.

The Kisei HaKavod is spoken about throughout the Divrei Chazal, in a variety of ways, many of them quite esoteric and beyond our grasp. There is, however, one Gemara that mentions the Kisei HaKavod in a somewhat more relatable way.

The Gemara in Shabbos, which discusses the events surrounding Mattan Torah at length, tells us the following story. When Moshe Rebbeinu went up to Shamayim to be Mekabel the Torah, he was confronted by the Malachei HaShares, who wondered “Mah L’Yulad Adam Beineunu?” When informed that Moshe had come to be Mekabel the Torah, the Malachim protested, claiming that the Torah belonged in Shamayim, where it had been since before Brias Haolam. HKBH told Moshe to respond to the Malachim, but Moshe demurred, for he was afraid of the Malachim: “Shema Yisrefuni B’Hevel SheBiPihem”. To this, HKBH responded: “Achoz B’Kizei Kevodi V’Chazor LaHem Teshuva”. Moshe was told to grasp onto the Kisei HaKavod as a protection from the Malachim, and then respond to their claims. The Gemara explains, based on a Passuk in Iyov, that Hashem spread the Ziv HaShechina upon Moshe and this protected him from the Malachim. The Gemara concludes, telling us of Moshe’s successful responses to the claims of the Malachim.

A basic understanding of the Gemara raises an important question. It seems from the Gemara that it was the Ziv Hashechina, which was draped over Moshe, that offered protection from the Malachim. Why, then, did Hashem tell Moshe to grab the Kissei first? we must assume that Moshe was ready for the Ziv Hashechina only after grasping the Kissei—why? What did this action, “Achoz B’Kizei Kevodi”, signify and why did that make it possible for the Ziv Hashechina to offer its protection? R’ Chaim Friedlander, in Sifsei Chaim to Chanukah, offers an insight into this Gemara that can answer these questions and clarify the significance of the Kisei Hakavod.

Maharal, in Tiferes Yisroel, explains that when Moshe grabbed hold of the Kissei Hakavod, “Az Bah Min Asher Yoshev Al HaKisei Alav” a part of Hashem descended upon him. This explains, Maharal, exhibits the capacity of man: although he has no lofty Madreigah of his own, he can grasp onto the Kissei Hakavod and subsume the Ziv Hashechina. It was this reality itself, concludes Maharal, that formed the answer of Moshe Rabbeinu to the Malachim.

R’ Chaim explains that the Kisei HaKavod is represents the physical expression of Kvod Shamayim in the Briah. When one does an action in the hopes of furthering Kvod Shamayim, he adds to the Kisei Hakavod—the very embodiment of Kvod Shamyam. This role, building and enhancing the Kisei Hakavod was given over to Klal Yisroel and it is the labor in which we are engaged throughout our lives.

Any action that increases awareness or appreciation for HKBH adds to the Kisei Hakovod. This can be a Mitzvah or Maseh Chesed, or even a Sur Merah, the avoidance of an Averia—whenever our actions bring Ribuy Kvod Shamayim, we are building and beautifying the Kisei HaKaovod itself.

HKBH to Moshe Rabbeinu, “Achoz B’Kizei Kevodi V’Chazor LaHem Teshuva”—grab on to the Kisei because that signifies your relationship to it. Because mankind can do Mitzvos and bring Ribuy Kvod Shamayim, we are connected to the Kisei Hakavod—a link the Malachim do not enjoy.

The Sifsei Chaim continues, explaining that the Passuk in Iyov mentions both the Ziv and Anan that descended upon Moshe after he grabbed the Kisei. The Ziv, explains R’ Chaim, relates the Neshama of the Shechina, Kaviyachol, and the Anan, the cloud, the Guf. Once Moshe grabbed the Kissei—recalling the impact made by our actions—the Ziv and Anan descended, signifying the fusion between Guf and Neshama that allows this to happen.

The Gemara is now understood: the action of “Achoz B’Kizei Kevodi” was in fact part of the Teshuva: only one who can merge the Guf and Neshama is capable of being Marbeh Kvod Shamayim in a way that allows him to build, enhance and indeed grasp, the Kisei HaKavod.

We now have a new insight into the Medrash Tanchuma: “Kol Zman SheZaro Shel Amalek B’Olam…Lo HaKisei Shalem”

As long as Amalek, and his influences are present in the world, we are unable to complete our mission. Our ability to bring Ribuy Kvod Shamayim is in essence throttled because of the world in which we exist. The Raishis Goyim awaits us at every corner, preventing us from realizing our true potential, forever calling us towards them and away from that which we know to be true.

As such, the Kisei Hakavod itself remains incomplete, for our actions are lacking. When we properly balance the needs of our Neshama and those of our Guf, we can build upon the Kisei—but in a world shared with Amalek, that will forever be inhibited.

Until, one day soon, when we will sing the Mizmor Al Mus L’Ben. At that time, the influences of Amalek will be eliminated, and we will live free to fulfil our Tafkid, as the Yulad Adam—building the Kisei Hakavod and allowing the promise of “V’Hashem L’Olam Yeshev Konen L’Mishpat Kiso” to be finally realized.