Ki Seitzei –פרק נ׳׳ד

Kapital 54 begins with the words “Lamenatzeach B’Neginos Mizmor L’Dovid”, and while this opening phrase does not reveal anything about the origins of the Perek, the next Passuk does: “B’Bo HaZiffim V’Yomru L’Shaul HaLo Dovid Mistater Imanu”. The Navi in Sefer Shmuel tells us that when Dovid Hamelech realized that his life was in danger at the hands of Shaul, he ran to Midbar Ziff, seeking refuge in the wilderness. This was not to be, however, as the locals went to Shaul and said, “HaLo Dovid Mistater Imanu,” revealing the whereabouts of Dovid, who was eventually forced to flee to Ein Gedi.

Sforno here points out that the Ziffim were particularly treacherous, as the words “HaLo Dovid Mistater Imanu” were not even true: Dovid was hiding in the Midbar outside Ziff and not amongst its inhabitants. It is therefore not surprising that Dovid speaks about them quite harshly in the Pessukim that follow: “Ki Zarim Kamu Alai V’Artizim Bikshu Nafshi”. Metzduos explains tha the Ziffim were truly “Zarim”—they were not related to Shaul and had no horse in the race, so to speak—and they merely sought the downfall of Dovid.

The Mizmor itself is relatively short, and has a central focus, as Dovid calls out to Hashem, asking that he be saved from the clutches of those who seek to harm him: “Hashem Shema Tefilasi Ha’azina L’Imrei Pi”. As is the case throughout Sefer Tehillim, Dovid seems confident that his Teffilos will be heard, making it clear that he has no fear: “Hinei Elokim Ozer Li, Hashem B’Somchei Nafshi”. Radak explains that Dovid feels impervious to the Rechilus of the Ziffim, as HKBH will come to his aid.

Not only will he be saved, but Dovid feels that his opponents will face reprisal as well: “Yashiv HaRa’ah L’Shorirai B’Amitcha Hatzmisem.” Rashi explains that since HKBH has promised to punish all Holchei Rachil, the Ziffim would surely receive their due. In closing the Perek, Dovid once again proclaims his confidence in the Yeshuas Hahsem, for HKBH has always come to his aid: “Ki M’Kol Tzara Hitzilani U’BiOivai Ra’asa Eini”.

As we have seen, this Mizmor is written in rather simple prose, expressing the Teffilos and Bitachon of Dovid Hamelech during that difficult moment. There is one Passuk, however, which veers slightly from this standard, requiring explanation.

Dovid says: “Elokim B’Shimcha Hoshieni U’Bigevurascha Tidneini”, asking Hashem to save him with His Name, so to speak, and judge with Gevurah. Sfrono explains the words “B’Shimcha Tidneni” as referring to the Midas HaRachamim, while Rashi explains that the words “U’Bigevurascha Tidneini” mean “Tinkom Nikmasi”. It seems, then, that in this Passuk Dovid asks Hashem to save him using the Middas HaRachmim and take vengeance against his enemies with the Middah of Gevurah. Why are both necessary? If he can be saved with the Middah of Rachmim, why must his enemies face Gevurah? Also, usually “Din” is the complimentary Middah to Rachamim—why here does Dovid ask for Gevurah specifically?

These questions become even more pressing if we take into account a Medrash on this week’s Parsha.

There are many Mitzvos found in Parshas Ki Seitzei, among them one that is less familiar: “Lo Sasgir Eved El Adonav Asher Yinatzel Elecha M’Im Adonav”. The Torah tells us that if an Eved escapes from his master, we are not allowed to return him, instead allowing him to live amongst us. Although it is not clear whether the Torah is talking about an Eved who fled from Jewish or non-Jewish owner, Rashi tells us that this Mitzvah can even apply to an Eved Canaani who ran away from his Jewish owner and ended up in Eretz Yisroel.

This Miztvah, though not applicable today, it is understandable nonetheless: although one might assume that it would be proper to return the slave to his owner, the Torah tells us not to do so. With this in mind, let us see how it is applied Chazal to this Passuk.

The Medrash Tehillim here teaches that with the words “U’Bigevurascha Tidneini, Dovid makes an argument: “If an Eved, who was Oved Avodah Zara, is not to be returned to his master, should I, a Ben Nasi for five generations, be given over to mine?” Dovid argues that the Mitzah of “Lo Sasgir Eved El Adonav” should apply to him as well: just as an Eved is not returned to his master, he should not be given over to Shaul.

How can we understand this Medrash? Dovid should have been saved because he was in the right—HKBH appointed him Melech at the hands of Shmuel HaNavi—and Shaul refused to accept this. Why does Dovid need the Mitzvah of “Lo Sasgir Eved El Adonav” to protect him, so to speak?

Further, how is this an expression of Gevuah, as indicated by the words U’Bigevurascha Tidneini? Dovid is explaining, very rationally, why he should not be given over to the hands of Shaul—why would this be an expression of Gevurah? If anything this would call to mind the Middah of Rachmanus, upon which the Mitzva of Lo Sasgir would seem to be based. How can we understand the connection between this argument and the words “U’Bigevurascha Tidneini”?

Perhaps we can explain this Medrash, and the words “U’Bigevurascha Tidneini” if we understand the Mitzva of “Lo Sasgir” on a deeper level, based on two other Medrashim.

The Yalkut in Sefer Yeshayayu, on the words “Nachamu Nachamu Ami”, tells us that various figures, including the Avos HaKedoshim and Moshe Rabbeinu, each tried to bring Nechama to Yerushalayim but were unable to do so for various reasons. For example, the Nechama of Avrohom Avinu was rejected because he referred to the Ir HaKodesh as a mountain: “B’Har Hashem Yeraeh”.

The Medrash then tells us that even the Nechama of HKBH would not be accepted for the following reason: “Kasuv B’Torasi Lo Sasgir Eved El Adonav V’Ani Masartim L’Ovedei Kochavim”, there is a Mitzvah not to give an Eved back to his master, yet HKBH sent Bnei Yisroel into Galus, rendering the Nechama of the Borei Olam unacceptable to Yerushalayim. The Medrash concludes with a Passuk in Parshas Hazinu, “Im Lo Ki Tzuram Machram V’Hashem Hisgiram”, implying that the words “V’Hashem Hisgiram” refer to the Galus.

Now, the Medrash is clearly connecting the words Lo Sasgir Eved El Adonav and V’Hashem Hisgiram, teaching us that the Mitzva of Lo Sasgir is in some way connected to Galus, through the word “Hisgir” but we must understand what this means. What is the aspect of Galus represented by the words “V’Hashem Hisgiram”? there are so many terms that can be used to describe Galus, what is implied or referenced by the words “V’Hashem Hisgiram”?

Another place that these words are connected to Galus is in a Medrash Rabba in Parshas Lech Lecha, on the Pessukim of the Bris Bein HaBesarim. There, the Medrash tells us that Avrohom was given a choice: when his children were deserving of punishment, would it be through Galus or Gehinom? The Medrash concludes that ultimately “Avraham Birer Lo Es HaMalchus V’Hashem Hiskim Al Yado”, the Bnei Avrohom would be punished with Malchus, meaning Galus, rather than Gehinom. At that time, he was shown the Arba Malchios, the Galios that his children would endure. The Medrash then proves that HKBH agreed with Avrohom’s choice as the Passuk says: “V’Hashem Hisgiram”, it was HKBH that sent them to Galus.

It emerges that when the word Hisgir is used to refer to Galus, V’Hashem Hisgiram, the Galus chosen by Avrohom Avinu all those centuries ago, is called to mind. How can we understand this? What was the Galus of “Avraham Birer Lo Es HaMalchus”? Why did Avrohom choose Galus over Gehinom, and what does that teach us?

R’ Menachem Mendel M’Riminov, in Menachem Tzion on Yom Kippur offers an insight that helps us understand this Medrash.

The Tachlis of Klal Yisroel as a nation is “L’Horid Hashpaos L’Kol HaNevraim U’LiParsem Elokuso”. We are in this world to affect the world around us, to bring an awareness of HKBH to all of the Briah. If we are living in Eretz Yisroel in the way that we are supposed to, this Tachlis is fulfilled without our involvement: the Kedusha brought into the world by our Torah and Mitzvos suffuse the entire Briah.

There are times, however, that we must leave Eretz Yisroel and live amongst the Umos HaOlam. All is not then lost however, in fact the Riminover explains that this is a “Tova Kefulah U’Mechupeles”, because we have the opportunity to then fulfill our Tafkid directly, by being Mifarsem Elokuso to the nations of the world wherever we find ourselves.

This, concludes the Riminover, is why Avrohom was shown the Arba Malchios when he chose Malchus over gehinom: though it might seem that Galus is merely punishment for our misdeeds, it is in fact an opportunity to fulfil our ultimate Tachlis, one Avrohom himself took great pride in, and is therefore indeed a great gift from HKBH.

The aspect of Galus indicated by the words “Avraham Birer Lo Es HaMalchus”, then, is one of relative positivity: because Avrohom chose Galus as an option, we are forced to live amongst the Umos, providing us with an chance to live our sacred mandate: “L’Horid Hashpaos L’Kol HaNevraim U’LiParsem Elokuso”.

Because the Medrash Rabba connected the Galus of Avrohom to the words “V’Hashem Hisgiram” it emerges that when Hashem refers to Galus with these words, “Kasuv B’Torasi Lo Sasgir Eved El Adonav V’Ani Masartim L’Ovedei Kochavim”, this aspect of Galus is perhaps also implied. Though HKBH was forced to send us into Galus, we are reminded that this was actually to our benefit, allowing us to carry on the mission of Avrohom Avinu himself: “LiParsem Elokuso”.

With this in mind we have a new insight into the Mitzva of “Lo Sasgir Eved El Adonav”. The word “Hisgir”, which means closed, connotes a hidden benefit, as we have seen, and this is the mindset to which the Torah refers. if a person comes across an escaped Eved, he may think that it would be better to return him to the master, for there he will be exposed to Torah and Mitzvos—the Torah tells us that we should not engage in this calculus. “Lo Sasgir Eved El Adonav”, do not return the Eved, even if you think that returning the Eved has an affect beyond just preventing the Adon from suffering a monetary loss.

This is the Teffilah of Dovid Hamelech expressed by the words “U’Bigevurascha Tidneini”. Perhaps, says Dovid, there is a deeper Cheshbon, a hidden reason why I should be returned to Shaul. Maybe this would be beneficial in some way—still, there is a Mitzvah of Lo Sasgir Eved El Adonav. Even if there was some overriding gain to his capture, something in the category of V’Hashem Hisgiram, nonetheless, Dovid asks that HKBH exercise the Middah of Gevurah, securing his freedom even at the expense of another advantage.