Nasso - פרק י׳׳ב

Kapital 12 begins with the words “Lamenatzeach Al HaShminis Mizmor L’Dovid”, an introduction that indicates a specific type of Mizmor. Rashi, notes that the word “Shmimis” refers to a harp of eight strings—an instrument that was played only by specific musicians. Radak, elsewhere in Tehillim, explains that the songs composed by Dovid Hamelech were meant for particular instruments or Meshoririm, each according to the Kavanos of that Mizmor. Being that this is one of only two Kapitlach in the entire Sefer Tehillim that are “Al HaShminis”, it seems that this Perek is of a unique nature, and perhaps has important messages for us to hear.

There is a Machlokes as to the overall theme of the Perek. Rashi, taking the most simple approach, sees through an autobiographical lens. Dovid Hamelech, endless pursued by enemies, cries out to Hahsem: “Hoshiah Hashem Ki Gamar Chassid”. Radak, however, explains that these Pessukim were written with Ruach HaKodesh, about the future days when the Reashim will be Misgaber on the Aniyim. In this view, the words “Hoshiah Hashem Ki Gamar Chassid” are the cries of these embattled Aniyim who seek salvation from their opressors.

Many of the Pessukim contain claims of deceit and betrayal, which can also be understood using both approaches. The words “MiShod Aniyim M’Enkas Evoynim”, for example, are easily explained through the Pshat of Radak. Rashi, however, explains that they refer to Dovid and the citizens of Nov Ir HaKohanim, who were oppressed by Shaul as paupers might be. In both cases, they long for the day in their cries lead HKBH to declare an end to their suffering: “Attah Akum Yomar Hashem”.

Both Rashi and Radak, however, note that one may ask a question on this Passuk: why do the words “Attah Akum Yomar Hashem” provide any solace to the downtrodden? Even if Hashem pledges to avenge their suffering, perhaps it will not come to fruition. The answer to this question is found in the following Passuk: “Imros Hashem Amoros Tehoros.” The words of Hahsem are pure, and above reproach. While a Basar V’Dam may make a promise he cannot keep, the words of HKBH are, as Rashi says, “Beruros U’Miskaymos” and “Kol Mah SheMavtiach Oseh”.

These words can certainly be understood in the context of the Perek, through the lens of both Rashi and Radak, the Passuk continues, however, with a Mashal: “Kesef Tzaruf B’Alil L’Aretz Mezukak Shivasayim”. Dovid compares the words of Hashem, which he has already said are “Imros Hashem Amoros Tehoros”, to pure silver which has been refined many times over.

We must of course understand the addition of these words. The beginning of Passuk, Imros Hashem Amoros Tehoros, answers the unasked question that the words Attah Akum Yomar Hashem may lead to. Why is it further necessary to compare the words of Hashem to refined silver? It does not seem possible to answer this question through the Derech HaPshat and we must turn to Drush in order to understand the Passuk.

Chazal indeed use these words in many Drashos, allowing us new insight into their meaning. Some of these Drashos are in the Medrash to this week’s Parsha which explains the Korbabnos HaNesiim.

As we know, during the Chanukas HaMizbeach, following Hakamas HaMishkan, each of the Nesiim brought a Korban, “Nasi Echad L’Yom Nasi Echad L’Yom.” The “Korban” of each Nasi was actually comprised of eleven different offerings, including Menachos, Ketores, and twenty-one animals brought as various Korbanos. The Torah goes to great length detailing what was brought by each Nasi, even though their Kobanos were identical—an anomaly of multiple Pessukim that seem to be extra, but that we know are anything but.

The Medrash Rabba explains that although the Nesiim all brought the same Korbanos, each did so with their own Kavanos, unique to their Shevet. In fact, the Medrash delineates, at length, how each part of the Korban was linked to the “theme” of that day’s Shevet, using various Drashos as support. Following this lengthy explanation, the Medrash turns to the words of R’ Pinchas ben Yair.

Besides the separate Kavanos that each Nasi had based on the Techunos of his own Shevet, R’ Pinchas ben Yair explains that there was a unifying Kavana in the Korbanos HaNesiim: the various parts of the Korban each represented one of the Doros that lived between Adam HaRishon and the Hakamas HaMishkan. The Medrash continues, weaving a tapestry of Drashos and Remazim showing how each element of the Korbanos is related to one of these Generations.

The first item listed in each day’s Korban is “Ka’aras Kesef Achas”, a silver plate that weighed 130 shekels, which was filled with flour brought as a Mincha. The Medrash tells us that this Ka’ara was Keneged the first Dor—Adam HaRishon, using a few proofs to establish this link. For example, the Gematria of “Ka’aras Kesef” is 930, which is equal to the number of years that Adam HaRishon lived. The Medrash then asks why the Ka’arah was Kesef, seeking a connection between Adam and silver, and answers that Adam was given six Mitzvos, and the Passuk says “Imros Hashem... Kesef Tzaruf.” Since the Imros Hashem, the Mitzvos, are compared to Kesef, it is befitting that the gift which was linked to Adam, who received Mitzvos, be made of silver.

The Medrash is clearly understanding the words “Imros Hashem Amoros Tehoros” differently than the Pashut Pshat in the Passuk. Rather than the Dvar Hashem, referred to by the words “Attah Akum Yomar Hashem”, the Medrash understand the Imros Hashem as Mitzvos, which are compared to Kessef Tzaruf. What does this mean? In what way are the Mitzvos Hahsem like purified silver, and how does this relate to the six Mitzvos given to Adam HaRishon?

Silver, which is not only a precious metal but an element, is spoken about often in Tanach, in a variety of contexts. Some of these are clearly metaphorical, as in the case of the words “Imros Hashem... Kesef Tzaruf”, leading to various Drashos and understandings. Other times, however, the Pessukim are clearly talking about actual silver, in which case the words can be understood more simply. We know, however, that there is often a deeper meaning, as revealed by Chazal.

One such example is found at the beginning of Parshas Terumah. There, the Torah lists all the items necessary for the Terumas Hamishkan: “Zahav V’Kesef U’Nechoshes…” Now, Bnei Yisroel was preparing to build the Mishkan, which was to be the Makom of Hashra’as HaShechina in our world, and would no doubt want it to be as beautiful as possible. The need for precious metals of all kinds is understood, and there need not be any further explanation for the call for gold, silver, copper, and the like. Chazal, however, reveal the hidden truth.

The Tanchuma, there, tells us that in fact each of these metals was selected because it corresponds to one of the Malchios that would send us to Galus: “Zahav K’negged Bavel…Kesef K’negged Madai…Nechoshes K’negged Yavan…” The implication of the Medrash is that the Mishkan was built using these materials not only for aesthetics but as a Zechus to protect us against these nations.

Perhaps we can look to this Medrash to better understand the implications of silver, specifically in relation to the words “Imros Hashem... Kesef Tzaruf”.

The Tanchuma tells us that Kesef is K’negged Madai, which is proven by a Passuk in Megillas Esther: “V’Aseres Kikar Kesef…” Haman paid Achashverosh for the privilege of exterminating the Jews, in silver coins. On a basic level we can understand that because Achashverosh was from Madai, we see a link between the nation and the metal. There is, however, always a deeper understanding.

As we know, Haman told Achashverosh that Klal Yisroel was susceptible to attack because they were “Yeshenim Min Hamitzvos”, in some way less than energetic in their Avodas Hashem. This, explains the Shem M’Shmuel in Parshas Pekudei, was not only true, but was due to the influences of Madai. One of the Middos of Madai is Kerirus, which is translated as “coldness” but is better understood as ennui. When a person is dragged away from Avodas Hashem, he feels less of a connection to the Mitzvos, and a spiritual lethargy results. This was a trademark of Maddai: Achashverosh did not force anyone to give up Torah—he made a Seudah that was designed to draw them to Taivos, which in turn would pull them away from Kedusha.

This, explains the Shem M’Shmuel, is the connection between Maddai and Kessef.

Zahav and Kesef, the two most basic precious metals, are in a way polar opposites: one is bright and the other somewhat muted. This comes from the way that they are created: gold comes from the sun while silver is created by the moon. The coloring of these metals are indicative of these origins, as each represents the celestial body from which it came.

As we know, the moon has a gravitational pull, which affects the tides on Earth. This is Krirus—it pulls us away from Kedusha and draws us to Taiva. The words of the Medrash, “Kesef K’negged Madai”, are now understood: silver comes from the moon, which exemplifies the Middah of Maddai—the pull towards Taiva, leading to a Kerirus in Ruchnias. Haman was alluding to this Krirus with the words “Yeshenim Min Hamitzvos”, and he paid Achashverosh in Kesef to reinforce the point.

The words of the Shem M’Shmuel are both deep and powerful, but they lead to an important question. If Kesef symbolizes Kerirus, why are the Mitzvos compared to Kesef, as the Medrash understands the words “Imros Hashem... Kesef Tzaruf”? We must understand that the Medrash is referring to a similar quality held by Mitzvos: they too have a gravitational pull.

Just as there are things that will draw us to Taiva, and lead to a reality of Kerirus, the Mitzvos themselves have an ability to pull us to Kedusha. If we focus our energies on Shemiras Hamitztos, we can avoid the pull of Taiva and lead lives of Keduasha.

Perhaps this is why the Mitzvos of Adam, specifically, are compared to silver, as in the Medrash Rabba. Adam was created and immediately given Mitzvos, because without the pull of Mitzvos, one is doomed to the draw of Taiva. Adam needed the “Imros Hashem... Kesef Tzaruf” to protect him from the Krirus he might otherwise face.

The Nesiim, in bringing the “Ka’aras Kesef Achas” taught us this lesson: we must remember that the Mitzvos of Adam are a paradigm. If we hope to have a connection to the Mishkan, to the Makom of Hashra’as HaShechina, we must ensure that we invest in silver, the “Imros Hashem... Kesef Tzaruf” so that we avoid the pull of Taiva, and the resultant Keririus.

Maybe we can explain the Passuk in Tehillim through this lens as well.

One can only doubt that the promise of HKBH will come true if he is scared of his own shortcomings. Even after hearing the words “Attah Akum” one may feel that he will not be Zoche to see the downfall of his enemies. Dovid Hamelech then tells us how to ensure that this is not the case: “Imros Hashem... Kesef Tzaruf.” If we devote ourselves to Mitzvos, then we are ensured that we will not be pulled to Taiva, nor succumb to Kirrus. We will not be “Yeshenim Min Hamitzvos”, and will surely merit to see the Kiyum of the Dvar Hashem.