Words of Faith

Kapital 34 begins with the words “L’Dovid B’Shanoso Es Tamo Lifnei Avimelech”, and has a very interesting background. When Dovid Hamelech was running from Shaul, after the incident in Nov Ir HaKohanim, he encountered Achish, the king of Gat. Dovid quickly realized that Achish was not his friend, and came up with an escape plan: “Vayishao Es Tamo B’Einehem”. Dovid feigned madness, appearing as a foolish lunatic, so Achish would not be interested in him. The plan was successful and Dovid was able to move on.

Rashi explains that although the king’s name was Achish, he is referred to as Avimelech in this Passuk because this was a title given to all Pelishti kings, going back to Avimelech the Melech Pelishtim who interacted with the Avos HaKedoshim.

The Pessukim of this Perek, explains Radak, were written by Dovid Hamelech following this episode, as a Shira to Hashem for saving him from the danger he faced. In fact, Radak applies to this Perek a general rule that he notes throughout Sefer Tehillim: any Perek written following the Aleph Bais was particularly special to Dovid. Indeed this Perek contains words of soaring Shevach V’Hodaah, extolling the many Chasadim of the Borei Olam.

Many of the words found in this Perek are familiar to us from their use throughout other Teffilos. Pessukim such as “Gadlu L’Hahsem Iti U’Neromema Shemo Yachdav” or “Yiru Es Hashem Kedoshav Ki Ain Machsor L’Yereav” encapsulate the message of this Perek perfectly: the greatness and Chasadim of HKBH are without parallel, and those who rely upon Him lack for nothing.

As is the case in similar Perakim, Dovid also uses his own experiences to motivate us. He writes: “Darashti Es Hashem V’Anani U’Mikol Megurosai Hitzilani” and later “Tzaku V’Hashem Shomea U’Mikol Tzarasav Hoshio”. Just as Dovid was rescued when he turned to Hashem, he encourages others to do the same, relying on the Koach HaTefilah in times of trouble.

Given this relatively clear and consistent theme, Hallel V’hoda’ah, another series of familiar Pessukim requires some clarity.

Dovid Hamelech writes: “Lechu Banim Shemu Li Yiras Hashem Alamedchem”, promising to teach the secret to Yiras Hashem. He continues: “Mi HaIsh HaChofetz Chaim…Netzor Leshoncha M’Rah…Sur M’Rah V’Asei Tov…” These Pessukim have an important message, but their presence in this Perek is difficult to understand. Why does Dovid seem to pause his Hallel to impart this lesson? The Perek returns to its theme in the very next Passuk, “Einei Hashem El Tzadikim…” so why the change? How can we understand the appearance of these Pessukim in the middle of this Perek?

These Pessukim are mentioned in many Medrashim that discuss Tzaria, linking them closely to the Parshios we Lein this week. These Divrei Chazal can help us undestadn the true impact of Dovid’s words here.

The Passuk in Mishlei says “Maves V’Chaim B’Yad Lashon”, and the Tanchuma, at the beginning of Metzorah, explains these words with a very broad statement: “HaKol Taluy B’lashon”, everything depends on one’s speech including his very life. Further, the Medrash tells us that Lashon Harah is even worse than Shefichas Damim, as a murder only affects the life of his victim, but one who speaks Lashon Harah affects his own longevity as well.

Clearly the words “Mi HaIsh HaChofetz Chaim…Netzor Leshoncha M’Rah” are not merely allegorical, and there is another Medrash that takes this concept to a new level.

The Sochar Tov tells us that Dovid Hamelech advises us how to purchase Olam HaBa’ah “B’Zol”, for a cheap price: “Netzor Leshoncha M’Rah”. According to this Medrash, the Chaim referred to in this Passuk does not refer to our physical life, but rather to Netzichius. Again, proof that Shemiras HaLashon is a worthwhile pursuit.

This all said, the question remains: why does Dovid teach us these important, and life-changing, lessons in midst of a Perek given to Hallel V’Hodaah? What is the connection between the concepts of “Netzor Leshoncha M’Rah” and the rest of the Perek?

There is a Passuk in Mishlei that is connected to these words and appears in many of the same Medrashim: “Shomer Piv U’Leshono Shomer MiTzaros Nafsho”, one who guards his mouth saves himself from Tzar. The Tanchuma mentioned earlier brings this Passuk and offers a Drasha that connects it to the Parsha in a very direct way: “Al Tikri M’Tzaros Nafsho Ela M’Tzaraas Nafsho”.

That Shemiras HaLashon will protect a person from Tzara’as is established in other Maamarei Chazal as well, but there is a difference, the word “Nafsho”, here that raises a question. We generally think of the Nefesh as the part of a person that is spiritual or at least intangible, Tzara’as, however, is a most physical affliction. If so, what is the meaning of the term M’Tzaraas Nafsho” that is introduced by the Medrash? Why would we refer to a punishment that affects ones body as relating to his Nefesh?

To answer this question, we can turn to a surprising source.

Chazal tell us that the Daled Kosos that we drink at the Seder are connected to four Leshonos of Geulah: “V’Hitzesi, V’Hitzalti, V’Gaalti, V’Lakachti”, and there are many ways to understand this idea. R’ Meir Simcha, at the beginning of Parshas Va’era, offers his own novel approach to each of these.

The Lashon of Hatzalah, explains the Meschech Chachma, is possible only when someone is running from his enemy, but not when fellows are fighting each other. The second Lashon, V’Hitzalti, is therefore connected to a sense of unity that existed amongst Bnei Yisroel, which allowed them to achieve Geulah.

Contrary to what might seem obvious, R’ Meir Simcha tells us that the second Lashon is connected to the third Kos, which we drink with Birchas HaMazon. He explains this connection with a remarkable thought: the root source of Lashon Harah, and internal strife, is a lack of Emuna in Hashgachas Hashem. If one truly believes that everything he has, and everything he needs, comes directly from HKBH, there is no reason for him to be jealous of anyone else, and therefore no reason for animosity to exist.

Birchas Hamazon is the time when our Bitachos is most richly expressed, as we declare that HKBH is “Hazan Es HaKol”, and the “Mativ V’Yetiv Lanu”. It is at this point in the Seder that we drink the Kos that is so closely connected to Emunah: the Kos of “V’Hitzalti” which testifies to the lack of strife that existed in Mitzrayim, which could only exist if there was Emunah B’Hashgacha.

Based on this idea, we can explain the Drasha of the Tanchuma.

The word Nefesh, besides referring to a part of our being, can mean Ratzon or desire, as Avrohom said to the Bnei Ches: “Im Yesh Es Nafshechem”. Accordingly, we can understand that the words “Al Tikri M’Tzaros Nafsho Ela M’Tzaraas Nafsho” are communicating to us the message of the Meshech Chachma: an inability to guard one mouth leads to Tzara’as, but the root cause is Nafsho, one’s desires. If we are focused on what we want and need, we tread the path to Lashon Harah, leading to Tzaros or Tzara’as, both of which can be attributed to Nafsho.

With this in mind, let us turn back to the Pessukim in Tehillim.

Dovid Hamelech tells us that the way we use our mouths can be the source of life or death, in this world or the next, and he chooses the most appropriate place to do so. It is in this Perek, in which we are reminded that “Dorsehi Hahsem Lo Yachseru Kol Tov” that we can truly understand these words. If we internalize the message of these Pessukim, and understand the true extent of the Tovas Hashem, we can hope to fulfil the dictate of “Netzor Leshoncha M’Rah U’Sfasecha M’Daber Mirma”. When we are secure in our Emunas HaHashgacha, there is no need to slander anyone else, and we can reach the heights of “Mi HaIsh HaChofetz Chaim Ohev Yamim Liros Tov.”