Separately Together

Kapital 124 begins with the words “Shir HaMaalos L’Dovid” and is the third of the fifteen Shirei HaMaalos. Radak points out that four of the fifteen, including this Perek, are attributed to Dovid HaMelech, while other Meshoririm wrote the remainder. In this case, Dovid conveys the Teffilos of the Bnei HaGalus who yearn to visit the Mikdash: “Samachti B’Omrim Li Bais Hashem Nelech.”

Rashi, however, sees the Perek through a slightly different lens. He explains that Dovid heard others asking, “Masai Yamus Oso Zaken V’Yimloch Shlomo Binno V’Yivneh Bais HaMikdash.” The people knew that Dovid could not build the Bais HaMikdash, and so they anticipated the time at which he would pass from this world so that Shlomo could become king and allow the Mikdash to be built. This explains the words “B’Omrim Li Bais Hashem Nelech”, but not the word “Samachti”: why would Dovid HaMelech be happy to hear his brethren speak this way about him?

This question is answered by the Medrash which serves as the source for Rashi’s words. The Shochar Tov here tells us that Dovid heard others longing for Shlomo’s ascension to Malchus for this reason. Yet he was comforted by HKBH, who told him: “Tov Li Yom Echad SheAtah Osek BaTorah M’Elef Olos SheAsid Shlomo L’Hakriv….” We can now understand why Dovid was happy when he heard these complaints—he understood that his Avodah, his Limud HaTorah, had a value far above any Korbanos that could be brought in the Mikdash.

Although Dovid was inured to the complaints of the Omrim Bais Hashem Nelech, one wonders why he alludes to their remarks in this Perek. The remainder of the Pessukim speak to the glory and beauty of Yerushalayim, the “Ir Shechubra Lah Yachdav”. Why, in this Perek, does Dovid make reference to the fact that his Torah was more beloved to Hashem “M’Elef Olos SheAsid Shlomo L’Hakriv…”? Even more interesting is that the Perek ends with a series of Pessukim that touch upon a very specific topic. We find phrases such as “Sha’alu Shalom Yerushalayim YiShlayu Ohavayich,” “Yehi Shalom B’Cheilech,” and “L’Man Ahcai V’Reai Adabra Nah Shalom Bach.” The focus of these Pessukim seems to be Shalom or unity. Why does Dovid begin the Perek by hinting at a sense of strife between Dovid Hamelech and those longing for the Bais Hamikdash?

Indeed, there must be a way to understand the Medrash in a way that allows the Passuk to better fit the context of the Perek. Perhaps we can find this approach by examining a Passuk towards the beginning of the Perek.

At the outset, Dovid Hamelech describes his beloved city using a few terms, among them: “SheSham Alu Shevatim Shivtei Kah…” The simple understanding of these words, as noted by Metzudos, is that they refer to the times of Aliyah L’Regel, when all Klal Yisroel ascended to Yerushalayim, joining together in the Avodas HaYom. The term “Shevatim”, however, is notable: nowhere else in the entire Sefer Tehillim is this word used, making this the only instance wherein Klal Yisroel is called “Shevatim”. We must, of course, understand why Dovid Hamelech chose this word to refer to Klal Yisroel in the context of Aliyah L’Regel. What message does this word send?

In one respect, the use of the term “Shevatim” in this Passuk can perhaps be explained by a Medrash. The Tanchuma, in Parshas VaYishlach, tells us: “Ein Yerushalayim Nivnis Elah B’Zechus HaShevatim”, it is the Zechus of the Shevatim that allows Yerushalayim to be built. The Medrash bases this statement on the words of this Perek which link Binyan Yerushalayim to the Shevatim: “Yerushalayim HaBenuya…SheSham Alu Shevatim”.

We see that the Shevatim have a specific link to Yerushalaim, perhaps explaining why this unique term is chosen here, but that leads to the next question: why is this true? What is the Zechus of the Shevatim that leads to Binyan Yerushayim? In addition, it seems that the Tanchuma is telling us about only part of the Zechus engendered by the Shevatim.

The Navi in Melachim tells us that when Eliyahu HaNavi came to Har HaCarmel to face off against the Nevi’ei HaBaal, he built his Mizbeach out of twelve stones, “Kimispar Shivtei Bnei Yaakov”. The Pesikta Rabsi explains that Eliyahu did so because he understood the Koach of the Shevatim. Says the Medrash: “Kol HaNissim SheAsah HKBH L’Yisroel V’Asid La’asos LAhem B’Zechus HaShevatim”, all the Nissim that Hashem has ever done for us, or will do for us in the future are B’Zechus the Shevatim.

The Medrash continues, noting the common occurrence of the number twelve in the world: there are twelve months, twelve Mazalos, twelve house each in the night and day, and so one. This, explains the Medrash is also related to the Shevatim: “Amar HKBH Afilu HaElyonim V’HaTachtoim Lo Barasi Elah B’Zechus HaShevatim”. The entire natural world, it seems, exists B’Zechus HaShevatim.

How can we understand this? What is the Zechus HaShevatim that is indeed so powerful that it allows the world to exist, and also the Binyan Yerushalayim?

Before answering this question, it should be pointed out that this Passuk is the source for a Gemara that is a little less positive.

The Gemara in Kedushin tells us that if one marries a wife that is “Aino Hogenes Lo”, not befitting for him, than when HKBH is Mashreh Shechinaso he is “Me’id Al Kol HaShevatim V’Aino Me’id Alav”. Rashi explains that this means that HKBH will not count this individual as “Mishelo”, among his people. The proof brought by the Gemra is the end of the Passuk her: “Shivtei Kah Eidus L’Yisroel”. When one marries an “Ishe SheAino Hogenes Lo”, it seems, he is no longer counted among the Shevatim.

Why? We can understand that HKBH is disgusted by someone who marries a wife that he should not, and that such a person wouldn’t identified as “M’Shelo”, but how is this related to the Shevatim? Why is this person not counted among the Shevatim in particular—what is the Gemara telling us?

To answer these questions, we must better understand the concept of Shevatim and what they teach us. We can perhaps do so through the lens of the Diglei HaMidbar, which are discussed at length in this week’s Parsha.

The Torah tells us: “Ish Al Diglo L’Bais Avosam Yachanu…”, in the Midbard, each Shevet was encamped together, as flew a distinct flag to denote their area. The Torah goes on to describe in detail how the Machanos were arranged, each time referring to the Degel, as in “Degel Machaneh Yehuda…” and so on.

On its face, the idea of Degalim could be confused with an expression of nationalistic pride, or a way to engender feelings of identity among the individual Shevatim. It is clear from Chazal, however, that there is a deeper meaning.

For example, the Yalkut tells us: “Chiba Yeseira Chibeb HKBH Es Yisroel She’asan Degalim K’Malachei HaShares”. The fact that we were given Degalim was an expression of love by HKBH, because it rendered us similar to Malachim, who also have Degalim. Clearly the Degalim had a deep and important meaning, which we must try to understand.

Rav Dessler, in Michtav M’eliyahu, explains that there are three types of Seder or organization. At times, we create Seder for its own sake, to know that things are appropriately arranged. The second type of Seder has benefits: if ones possessions are organized, they can more easily locate a particular item. The third type of Seder is used to ensure efficient operation. Rav Dessler gives the example of a motor, which has many moving parts, each of which must be precisely placed and timed for any motion to occur. A disorganized motor does not operate less efficiently, it is completely worthless—the machine requires Seder.

The same is true, explains Rav Dessler, of Ruchias. Individuals cannot accomplish on their own, and many disparate groups are also a obstacle to growth. At the same time, an “Irvuvya” in which everyone is acting of their own accord is not useful either. What is required for true growth and success in Ruchnias is a group of people supporting one another in their efforts, each employing their own talents or skills.

Although individuals or groups may each have their own methods or approaches, if their goal is united, they can help each other to reach it. There may be an approach of Mussar which is vastly different from that of Chasidus, but Rav Dessler insists that if they learn from one another, all can more assuredly reach their goal. Each individual is meant to be part of a group, and the groups are described as follows: “Mechulakim Zeh MiZeh”, separate from one another, yet “Mashlimim Zeh Es Zeh”, complimenting one another.

This, explains Rav Dessler, was the message of the Degalim: each Shevet had their own Techua, their own approach, which was prominently displayed on a flag, but they were united as Machaneh Yisroel. in fact, as Ramban explains, they were arranged in such a way that their Kochos complimented that of their neighbors. The Degalim exhibited the fact that we could be “Mechulakim Zeh MiZeh”, yet “Mashlimim Zeh Es Zeh”.

We can now understand how the Degalim made us similar to Malachim. As we know, the Tzeva HaShamayim each have an individual mission, which no other Malach can do—each has his own Degel. When we encamped under a Degel, it was made clear that our mission and approach not only can, but should, differ from that of our neighbor. We are all cogs in the wheel that propels us to growth, each with an approach, role and responsibility different from anyone else. Like Malachim we are at our best when we are “Mechulakim Zeh MiZeh”, yet “Mashlimim Zeh Es Zeh”.

With this in mind we can better explain the concept of Shevatim. The twelve sons of Yaakov Avinu represent this ideal: separate approaches with a united goal. Each had their own Tehcunos, passed to their children, and this allowed us to come together as a nation, and achieve true Shelimus.

We can now understand that one who insists on marrying an Isha SheAino Hogenes Lo is no longer counted among the Shevatim. He has shown that he cannot accept his own individual role in Klal Yisroel, and most marry somsone who is unbefitting his station, for one reason or another. When a person is unwilling to live under his own Degel, and strays into the territory of Isha SheAino Hogenes Lo he is not identified among the Shevatim, for he has failed to live up to their ideal.

This concept also allows us to understand the Pesikta. The world exists so that we may serve Hashem, so that Ruchnias can prevail, which we now understand can only come about when we live as Shevatim, “Mechulakim Zeh MiZeh”, yet “Mashlimim Zeh Es Zeh”.Only when we focus on our abilities, and rely on others for theirs, can we hope to reach new heights—and when we do, the purpose of the world is fulfilled.

Perhaps this is why Dovid Hamelech speaks of his detractors at the beginning of the Perek—their mistake is addressed in its Pessukim. ours is not to think about the Avodos that we can’t do, asking “Masai Yamus Oso Zaken…V’Yivneh Bais HaMikdash”. We are meant to focus on that which we can accomplish, realizing that we have a role in the very existence of the world, and try to maximize our own impact. Yerushalayim is not build by dreams and yearning, it comes if we live like Shevatim, “Mechulakim Zeh MiZeh”, yet “Mashlimim Zeh Es Zeh”. If we are focused on the ways that our abilities can compliment those of others, we will serve our role in bringing about true growth in Ruchnias, and fulfilling the purpose of all creation.