Shoftim – פרק כ״ו: Completely Committed

Shoftim – כ׳׳ו פרק

Completely Committed

Kapital 26 begins with the words “L’Dovid Shofteni Hashem”, a phrase that brings to mind a simple question: why is Dovid Hamelech asking to be judged by HKBH? This question is highlighted by the fact that, as Rashi points out, elsewhere in Tehillim Dovid asks Hashem not to judge him: “Al Tavo BaMishpat Es Avdecha…”. There seem to be two ways to explain these words.

Rashi himself explains that Dovid did not wish to be judged among the Tzaddikim, for he felt that in their company he would be found lacking. In this Perek, however, Dovid refers to his station as compared to Reashim. In that context he was comfortable facing judgment: “Shofteni Hashem Ki B’Tumi Halachti”.

Sforno, however, attached a much more specific meaning to these words. This Perek, he explains, refers to the story of Batsheva, and Dovid begins by asking HKBH not to judge him for this episode alone, but to view his actions in context of his life: “Shofteni Hashem K B’Tumi Halachti”. Indeed Dovid would rather not be judged at all, as indicated by the words “Al Tavo BaMishpat Es Avdecha…”, but if he must face Mishpat, he hopes that his Din will not hinge on this one misstep.

The Pessukim of this Perek can of course be understood in line with either approach. For example, Dovid says: “Bechaneni Hashem V’Naseni Tzarfa Kilyosai V’Libi”, asking HKBH to probe his thoughts and inner desires—as Radak says: “K’Fi Shenimtzah B’Libi Tidaneni”. Clearly Dovid seeks a complete Mishpat, which takes into account all his actions, as well as those against whom he is being compared.

In some of the Pessukim Dovid seems to list his own qualities, clearly seeking a favorable Mishpat. For exampke, he speaks about the company he keeps, “Lo Yashavti Im Misei Shav…”, a measure taken to ensure that he not learn from their ways, Radak explains. He also speaks of his punctilious ways when it comes to monetary matters, as Rashi explains that the words “Erchatz B’Kikayon Kapi” to mean. Again, these Pessukim can easily be understood in line with the overall view of Rashi or Sforno in this Perek.

Another such Passuk, in which Dovid Hamelech speaks about his efforts to accomplish the Ratzon Hashem, comes towards the end of the Perek: “V’Ani B’Tumi Elech Padani V’Chanani”. In a way these words echo those that we find at the beginning of the Perek: “Shofteni Hashem Ki B’Tumi Halachti”, but obviously they must have their own meaning here. Radak explains that these words refer to Dovid’s commitment to Emes, averring that he was not involved in “Divrei Mirma” in either Machshava or Maysa.

In line with his approach, however, Sforno explains that Passuk is forward looking: with these words, Dovid makes a commitment to follow the path of Temimus. If this is the case, however, we must understand his choice of words. Understanding that Dovid was pledging to leave behind whatever hint of Aviera was involved in the story of Batsheva, why does he express this with the words “V’Ani B’Tumi Elech”? What is the aspect of “Temimus” to which Dovid commits?

The concept of Temimus is one that is mentioned in this week’s Parsha, with a seemingly unrelated meaning. The Pessukim in that part of the Sedra speak about the Issur of Ov V’Yedoni, seeking advice from supernatural sources, which are of course Toavas Hashem. Then, the Torah tells us: “Tamim Tihiyeh Im Hashem Elokecha”, and Rashi explains that we are to be “Holech B’Temimus”, accepting the Ratzon Hashem as such and not relying on outside influences for guidance.

Although this Passuk, in its context, does not seem connected to the Temimus mentioned by Dovid Hamelech here, “V’Ani B’Tumi Elech…”, Chazal seem to see the two as related.

The Yalkut Shimoni, on the Passuk in Parshas Shoftim, offers an explanation for the Passuk there Al Derech HaDrush: “K’SheAta Tamim Chelkecha Im Hashem”. The Medrash is telling us that the Passuk presents a cause and effect relationship: If “Tamim Tiheiyeh”, then “Im Hahsem Elokecha”. That is, when one lives in the realm of Temimus, his Chelek is with HKBH. The Medrash continues, telling us that the same idea can be found in Tehillim: “V’Ani B’Tumi Elech Padani V’Chanani”. Although not explained outright, the Medrash seems to be understanding that Dovid Hamelech was saying that his intentions to go in the Derech of Temimus would lead to a closer relationship with HKBH, allowing for a reality of “Padani V’Chanani”.

How can we understand this, especially in light of the approach of Sforno to these Pessukim? What commitment does Dovid make when he speaks of this Temimus, and how does it relate to the eventuality of “Padani V’Chanani” as the Medrash suggests?

There is another Yalkut, this one on the Passuk in Tehillim, that offers another meaning to these words: “Kiyamti Es HaTorah D’Ksiv Toras Hashem Temima”. According to this Medrash, the words “V’Ani B’Tumi Elech” relate to the words “Toras Hashem Temima”, and Dovid Hamelech is therefore speaking about his commitment to the Torah and Mitzvos in general. This would of course seem to fit a bit better into the greater context of the Perek, in either the view of Rashi or Sforno, but we must still understand the choice of words here. There are many ways to refer to the Torah Hakedosha—why does Dovid Hamlech choose the aspect of Temimus here? What is the implication of the words “Kiyamti Es HaTorah D’Ksiv Toras Hashem Temima”?

To understand the true meaning of these words, of the concept of Temimus as it relates to the Torah itself, we must of course turn to the Divrei Chazal.

As we know, the Torah is Nimshal L’Mayim, and the Sifri in Parshas Ekev lists a number of ways that this is the case, including one based on this Passuk. The Medrash tells us: “Mah Mayim Meshvim Nefesh Shel Adam Kach Divrei Torah Meshivin Nafsho Shel Adam”, water and the Torah both have an ability to restore a tired person, giving him renewed energy. The proof that the Torah has this quality is from the words “Toras Hashem Temima Meshivas Nafesh”, which seems to indicate that the quality of “Meshivin Nafsho Shel Adam” is somehow related to the Temimus of Torah.

How can we understand this idea, and how does it relate to the words of Dovid Hamelech here, “V’Ani B’Tumi Elech Padani V’Chanani”?

R’ Chanoch Zundle Luria, a Darshan who lived in nineteenth century Navardok, wrote a well-regarded Pirush on Perek Shira called Knaf Renanim, in which he examines each of the parallels between Torah and Mayim brought in the Sifri. He explains this Drasha with an important insight.

If someone is well-hydrated, and has not experienced true thirst, he may enjoy water, but his appreciation is limited. On the other hand, one who is dehydrated and parched will find water to be the sweetest and most alluring liquid—almost intoxicating. It emerges that a lack of water increases the pleasure and enjoyment one finds when consuming it.

The same, explains the Knaf Renanim, is true of the Torah. If someone lives his entire life in the ways of the Torah , he has an appreciation for its words and messages that rises to a certain level, which is of course not to be diminished. That said, a person who has lived part of his life in darkness, without the Torah, and is then exposed to its light, laps up every word and has a increased level of enjoyment and excitement. In this way, the Torah is Nimshal L’Mayim: they both have the ability to be “Meshivin Nafsho Shel Adam”, and are appreciated and enjoyed to an even greater degree in that setting.

Perhaps we can understand the words of Dovid Hamelech based on this idea.

According to Sforno, the entirety of this Perek is a plea from Dovid Hamelech to HKBH, that he not be judged based on his actions in the story of Batsheva. The words“V’Ani B’Tumi Elech” can now be understood in this context. Dovid says: “Kiyamti Es HaTorah D’Ksiv Toras Hashem Temima”, noting that he can now take advantage of the result of Torah Temima, and its quality of “Meshivin Nafsho Shel Adam”. Because he had stumbled, in some way on his Madrega, his appreciation and enjoyment for the Torah would now be increased: who was parched and now has access to potable water.

Because this was true, because Dovid could now reach a new level of Toras Hashem Temima, one of Meshivas Nafesh, he could be guaranteed an increased level of closeness to HKBH, as the Yalkut in Parshas Shoftim tells us: “Tamim Tihiyeh Im Hashem Elokecha, K’SheAta Tamim Chelkecha Im Hashem.”

These words are now clearly understood in context: lest he be judged for his lapse, momentary as it were, Dovid tells Hashem that his commitment to Torah and Mitzvos would now be increased, and their relationship brought closer: “V’Ani B’Tumi Elech Padani V’Chanani”.

What more refreshing thought can we have as we enter Chodesh Elul. Rather than fixate on our missteps and the areas in which we are lacking, we can focus on the Torah of Temimus, and the possibility of accessing the Torah that is Meshivin Nafsho Shel Adam. With this in mind, we may enter the Yimei HaRachamim V’HaSelichos with a mindset of “V’Ani B’Tumi Elech Padani V’Chanani”