Ki Sisa – פרק ז׳ Anger Management

Kapital 7 begins with the words “Shigaon L’Dovid Asher Shar L’Hashem”, and is notably the only Perek introduced with the word “Shigaon”. The Meforshei HaPshat are obviously sensitive to this unique word, and bring are a number of approaches to its meaning. Rashi first cites the simplest Pshat, based on Menachem ibn Saruk: the Shigaon is a specific musical instrument for which this Mizmor was particularly written. This reflects the general approach of Radak, that Dovid Hamelech wrote various Shiros that were befitting for particular instruments.

In truth, however, although the word “Shigaon” is not commonly used in this context, it is not completely foreign and seems directly related to the word “Shegaga” or mistake. Indeed, there are several Pshatim based on this similarity. Rashi brings the Medrash Tehillim, here, which explains that Dovid Hamelech wrote this Kapital Tehillim in response to an error he made in singing Shira to Hashem about the downfall of Shaul. Although he of course had endless Hakaras HaTov for the Yeshuas Hashem, the Medrash suggests that he may have been too effusive in his Shira, and this Mizmor relates to that “Shigaon”.

For his own part, Rashi suggests a different approach. As we know the entirety of Nov Ir HAKohanim was wiped out during the days that Dovid fled from Shaul. Because this massacre came about because of Dovid’s actions he bore some responsibility, as the Gemara in Sanhedrin explains, and Rashi therefore explains that this Kapital is written in response to that Shigaon. A final Pshat in Rashi points to a well-known mistake that Dovid made during that period of time: “Al Shigaon Knaf HaMe’il Asher Karas L’Shaul”. This Kapital, says Rashi, was written in response to the error Dovid Hamelech made in cutting off the corner of Shaul’s cloak, as Chazal discuss.

Whether we subsume the Pashut Pshat or one of the Pshatim brought by Rashi based in the Divrei Chazal, it is clear that this Kapital is written “Al Divrei Kush Ben Yemini”, in response to the interactions that Dovid’s had with Shaul. This can be seen from the very beginning of the Mizmor itself: “Hahsem Elokai Becha Chasisi”. Dovid declares that it was HKBH who saved him, not only from Shaul, but “Mikol Rodfai”, from all who chased him.

Later Dovid admits that he may have made mistakes during this period of his life, “Hashem Elokai Im Asis Zos Im Yesh Aven B’Kappi…”, and declares that he is willing to take responsibility for them, “Yiradof Oyev Nafshi V’Yaseg V’Yirmos L’Aretz Chayai.” Aware that this might place him in harms way, however, he Davens that Hahsem show him mercy—a feature of the remaining Pessukim.

For example, Rashi explains that the words “Hashem Yadin Amim” refer to the Umos—Dovid asks that the Din be placed on our enemies—but that we be measured by the good that we accomplish: “Shafteni Hashem K’Tzidki”. Similarly, Dovid laters asks “Elokim Shfet Tzadik.” Radak explains that here, too, Dovid hopes that we will be judged according to our Tzidkus.

Now, one may wonder why Dovid feels that he should be Zoche to this type of Din, focusing on his Tzidkus but not his missteps, but it seems that this question is answered in the Pessukim. Dovid writes: “Im Lo Yashuv Charbo Yiltosh”, tf one does not do Teshuva, than the sword of HKBH will be sharpened. It seems that Dovid did Teshuva for his Shigaon, and is therefore asking that he be judged by his Tzidkus, while warning others to follow suit or face strict Din.

Dovid describes this fate in two Pessukim towards the end of the Perek: “Bor Kara VaYachpirehu… Yashuv Amalo B’Rosho…” The Rasha digs a hole in which he ends up lying, and his own Rishus revisits him, landing on his head, so to speak. Radak sees these Pessukim as referring to Shaul, but they could be speaking about anyone who fails to do Teshuva for their missteps: their actions will be their ultimate downfall.

This seems to be the overall theme of the Perek: the requirement to understand when we have made a mistake, to recognize our own Shigaon, and take responsibility, lest we be destined to the Din of HKBH. With this in mind, there is a Medrash related to one of the Pessukim in this Perek that must be explained.

Towards the beginning of the Perek, the Passuk says “Kuma Hashem B’Apecha Hinashe B’Avros Tzorirai”. Rashi explains that Dovid is speaking about his enemies, asking HKBH to rise in anger against them, avenging their actions against him. In the same vein, Mahar”i Kra explains the words “Hinashe B’Avros Tzorirai” refer to the fact that there is a Ribuy Kvod Shamayim when HKBH exacts judgment against those who persecute Tzadikim. This Passuk, then, is clearly a plea that the anger of Hashem be brought to bear.

There is a Medrash in this weeks Parsha, however, that seems to use these words in a much different context.

In Parshas Ki Sisa, the Torah describes the Teffilos of Moshe Rabbeinu after the Chet HaEgel, when the actions of Klal Yisroel and their impact become clear. Among his many pleas Moshe says: “Zechor L’Avraham L’Yitzchok U’LiYisroel Avadecha…” using the Zechus Avos as part of his Teffilah. The Medrash Rabba there asks: “Mah Ra’ah Moshe L’Hazkir Sheloshes HaAvos?” Why did Moshe choose to mention the Avos at this juncture?

The Medrash answers that when Bnei Yisroel were Choteh, five Malachei Chavala came to destroy them: Af, Cheima, Ketzef, Hashmed and Hashches. Understanding the existential threat that these Malachim presented, Moshe asked that HKBH stand against Aff, and he would stand against Cheima. Hashem then pointed out that three Malachei Chavala would be left unopposed, and Moshe responded that the Avos HaKedoshim would each stand against one. It was for this reason that Moshe mentioned the Avos in his Teffilos.

When the Medrash speaks about the request that Moshe Rabbeinu made of HBHK—“Attah Omed B’Aff”—it brings a Passuk which explains why Moshe chose this one of the Malachei Chavala in particular: “Kuma Hashem B’Apecha”. This Drasha is quite difficult to understand: in the context of the Perek, these words are understood to mean that HKBH should rise in anger against our enemies, why is it used in this Medrash for the opposite purpose, asking Hashem to rise against His anger so to speak? how can we understand this—do the words “Kuma Hashem B’Apecha” represent an increase in the Aff of HKBH or a protection against Aff?

It is interesting to note that Moshe Rabbeinu had encountered Aff and Cheima earlier in his life as well. In Parsha Shemos the Torah tells us that when Moshe was returning to Mitzrayim with his wife and children, “Vayifgishehu Hashem VaTivakesh HaMiso”, and the danger abated only when Tziporah performed Milah on their son. The Gemara in Nedarim tells us that Moshe had not done Milah on his son, which is what put him at risk, and expands on the events that took place in the Malon. “Bau Aff V’chemia U’Baluhu V’Lo Shiru Memenu Ela Raglav”. Aff and Cheima, the same Malachei Chavala that are mentioned in the Medrash in Parshas Ki Sisa, attacked Moshe, swallowing him up to his legs, and he was saved only by the actions of his wife. Later, the Gemara suggests that Moshe wished to slay these Malachei Chavala at that time, even bringing one Shita that he indeed destroyed Cheimah. Clearly, however, Moshe understood firsthand the threat of Aff and Cheima, knowledge which he later employed after the Chet HaEgel.

How can we understand this concept? What do these Malachim represent, and why did Moshe particularly feel that he could stand against Cheima but HKBH had to stand against Aff, “Attah Omed B’Aff”, as indicated by the words “Kuma Hashem B’Apecha”?

If we think about it, the very concept of Aff and Cheima are difficult to understand. It seems that these Malachei Chavala reflect the anger of HKBH, but if that’s the case what does it mean that Hashem should stand against his own Aff? In addition, we know that the Torah and Chazal often speak of HKBH in human terms that we may understand, but clearly the Borei Olam is not an emotional being, so how can we relate to feelings such as anger in general when it comes to Hashem?

The Gemara in Brachos tells us that if HKBH arrives at a Shul and does not find ten men, “Miyad Hu Koes”, He becomes angry. The Meiri there explains that since the Bais HaKnesses is “Rachok M’Ahavas Hashem”, it creats anger because “Richuk Hu HaKaas HaGadol”, distance is the greatest form of anger.

Rav Dessler, in Michtav M’Eliyahu, explains that the Meiri is teaching us how to understand the “emotions” of HKBH: they are a reflection of us. If we show Richuk from HKBH, it creates Kaas which is an expression of Richuk. Similarly, explains Rav Dessler, when Chazal tell us that a person is hated of Ma’os to Hashem, it is because that person displays a similar attitude toward Ruchnias. This is how we must understand the words of Chazal when it comes to any emotional state assigned to HKBH: it is merely a reflection of a person.

The Gr”a in his Pirush on Mishlei explains that Aff and Cheima are not merely interchangeable terms—they are distinct from one another. Aff, he explains, is in Dibur and Machshava, thought and words, while Cheima is in Maisa, action. Similarly, Aff is an initial stage of anger, and Cheima a later stage—a person first experiences Aff which can later turn into Cheima. With this in mind, we can perhaps explain the concepts represented in the Medrash Rabba.

If we understand that the anger of HKBH reflects a person’s attitudes towards Ruchnias, it follows that Aff is present when there is Richuk in Dibur and Machshava, while Cheima comes when there is Richuk in action. This presents an important dichotomy: Aveiros that are done with action sometimes come because a person wishes to fulfil a physical desire, or avoid discomfort, where as Aveiros done with Machashava are much more deeply rooted, going directly to a person’s relationship with Hashem.

The Chet HaEgel represented an Aveira on many levels—as indicated by the arrival of five Malachei Chavalah, and Moshe knew that he must battle them all. It is understandable that Moshe Rabbeinu felt capable of confronting Cheima, the Malach that represents a reaction to Aveiros done with action—a much more human sort—which he had faced earlier in his lifetime. When it came to Aff, however, he understood that only the Bochen Kelayos V’Lev can truly understand what a person is thinking and feeling, and so he asked: “Attah Omed B’Aff”. HKBH can see the good that lies within a person, the deepest Nekudah of Kiruv, even when there are thoughts of Richuk, and in that way can dispel Aff.

Dovid Hamelech, however, wished to employ this reality in a different way. As we know, many of Dovid’s enemies came from within his own ranks—even his own children rose against him at times—and so he asked HKBH to employ Aff, “Kuma Hashem B’Apecha”, exacting revenge on those whose actions may have belied their true intents.

The words “Kuma Hashem B’Apecha” are therefore understood in both contexts: when our actions, and even some of our overt thoughts, create Richuk, we can ask HKBH to look deeper to find our latent Kiruv, thus eliminating the threat of Aff. At the same time, we can ask that Hashem see the intentions of those who stand against us, even as their actions may appear righteous, and use the Middah of Aff to exact Din upon them.