Small Spaces

Kapital 80 begins with the words “Lamenatzeach El Shoshanim Eidus L’Asaf Mizmor”, an atypical introduction. Radak explains that although the word “Eidus” generally refers to some sort of testimony or proof, in this case it is a musical reference with which we are not familiar. Rashi, however, takes a different view of this word, explaining that it in fact frames the context of the Perek.

Rashi points out that the phrase “Hasheveynu Ha’Er Panecha V’Nivashea” is repeated three times in the Perek, alluding to the three Galios in which we found ourselves crying out to Hashem, pleading to see His face once again. In is three Galios are the topic of this Perek, upon which Asaf says Eidus in these Pessukim.

As would befit a Perek focused on Galus, many of the Pessukim are of a plaintive nature, expressing our yearning for HKBH. For example, we ask: “Hashem Elokim Tzivakos Ad Masai Ashanta B’Tefilas Amecha”, wondering for how long Hashem will look at our Tefilos with disdain. Some of the phrases even harken to the most mournful of Sefarim: The words “Lama Paratzta Gedareha V’Aruha Kol Ovrei Derech” remind us of Pessukim in Megillas Eicha that use similar terms.

The Pessukim refer to our enemies in the starkest terms, “Yicharsimenah Chazir M’Yaar…” but at the same time we recognize their threat and beg Hashem to save us, lest the Chazir devour us: “Habet M’shamayim U’Reah U’Pekod Gefen Zos”.

Though these words are understood in a general sense, they can be understood in a more precise way as well. Sforno explains that the Chazir is Malchus Paras, which is compared to a lazy boar, but which seeks to destroy us with Gezeiros against Torah and Mitzvos. This in contrast to Yishmael who is revered to with the words “V’Ziz Shakai Yirenah”, for as Metzudos explains, they are Zaz, in constant motion, always ready to pounce. In is in response to both of these threats that we beg: “Habet M’shamayim U’Reah U’Pekod Gefen Zos”.

Some of the Pessukim are written in a way that allows not only for broader or more narrow interpretation, but in fact opposing views. For example, the Passuk says “Tehi Yadcha Al Ish Yimenecha”, which can be literally translated as “place Your hand on the man to your right”. Rashi explains that with these words we ask Hashem to place His hand, in a forceful way, upon Esav, who is “Omed L’Hifara Yimincha Mimeno”, the most deserving of the wrath of Hashem. Metzudos, on the other hand understand that the “Ish Yimenecha” is actually Klal Yisroel, who stands to the right of HKBH, and the words “Tehi Yadcha” refer to the limitless protection that only He can afford us.

The overall thrust of the Perek is easily identifiable: we cry out to Hahsem, asking him to relieve us of the oppression of our enemies, and return us to His good graces. The Perek closes with its refrain, repeating our ultimate hope: “Hasheveynu Ha’Er Panecha V’Nivashea”.

If we consider the entire Perek to be a Teffilah about the realities of Galus, and our desperate need to return Hashem, then the way in which the Pessukim are introduced must be seen as a frame for this theme. The Perek begins with a plea to Hashem: “Roeh Yisroel Ha’azina Noheg K’Tzon Yosef Yoshev Keruvim Hofiah”. Assaf refers to HKBH as the Ro’eh Yisroel, and asks that He guide us, the Tzon Yosef.

Now, to the extent that we feel lost and adrift in Galus, it is understandable that we ask Hashem to lead us as a Ro’eh—this is a common way of addressing Hashem. What then of the final words of this Passuk? Why do we refer to HKBH as the “Yoshev Keruvim” in this context specifically? Rashi cites the Passuk in this week’s Parsha which tells us that Hashem is indeed “Yoshev Keruvim: “V’Noaditi Lecha Sham V’Dibarti Itcha…M’Bein Shnei HaKeruvim”, but it is not clear why this Kinuy for HKBH was chosen here.

What does seem clear, however, is that if we answer this question, we will have a new insight not only into this Perek, but perhaps into the concept of Keruvim, so relevant to this week’s Sedra, as well.

The truth is that while we must understand the reason that Assaf mentions the Keruvim in this Passuk, there is another phrase that requires explanation: “Noheg K’Tzon Yosef”. Why is Yosef in particular mentioned in this Passuk? This question seems to be addressed by Chazal in a Medrash Tanchuma in Parshas Miketz.

The Medrash there tells us that when there was a famine in the days of Dovid Hamelech, he called out to Hashem, saying: “Noheg K’Tzon Yosef SheZan Es HaOlam B’Shnei Reavon”. The reference to Yosef, it appears, is with regard to his role as the provider of sustenance during the years of famine. In context, we can understand that the Passuk is asking Hashem to provide for us in Galus in the way that Yosef did so many years ago. If this is the case, we can perhaps understand the appearance of the Keruvim in this Passuk, based on another Medrash Tanchuma.

The Passuk in Parshas Vayakel tells us that the Keruvim were placed on opposite ends of the Kapores “Keruv Echad Mikatzeh M’Zeh U’Keruv Echad M’Katzeh M’Zeh”. The Tanchuma tells us: “K’Shem SheHashamayim Niftachin Otzarn L’Aretz…Kach HaShechina N’Suna L’Malah M’Shnei Keruvim.” Just as the Shamayim opens up to provide rain to the earth, allowing crops to grow, so to the Shechina rested above the Keruvim that were opposite one another, “U’Migadlin L’Yisroel”, and this allowed Klal Yisroel to grow.

It seems from the Medrash that there is a connection between the Shefa that comes from Shamayim, and affects the earth, to the Hashra’as Hashechina between he Keruvim. This would perhaps explain the connection between the words “Noheg K’Tzon Yosef”, which refer to physical sustenance, and the words “Yoshev Keruvim”, but we must understand this concept, and the meaning of the Medrash, a little better. In order to do so, it may be beneficial to better understand the relationship between the Shechina and Keruvim.

The Tanchuma, earlier in Vayakel, tells us that the Aron Hakodesh was the only one of the Kelim that Betzalel made on his own and explains why: “Shesham Tzilo Shel HKBH SheHu Metzamtzem Sham Shechinaso”. Because his name relates to Tzel, Betzalel himself made the Aron, which was the Makom that the Tzel Hahsem rested. But the Medrash adds another detail to this explanation: “SheHu Metzamtzem Sham Shechinaso”. The Shechina is “Metzamtzem” itself in the Makom of the Aron, between the Keruvim, and this is called “Tzilo Shel HKBH”.

R’ Yerucham Levovitz, in Daas Chachma U’Mussar on Parshas Ki Sietzei, explains the concept of Tzimtzum, which some assume is reserved for Sifrei Chasidus, in a way that can perhaps allow us to understand this Medrash.

The Mashgiach explains that when the world was in its perfect form—before the Chet of Adam HaRishon and perhaps between the time of Mattan Torah and the Chet HaEgel—there was no need for a Mishkan because a reality of “Melo Kol HaOlam Kevodo” existed. The entire world was suffused with the presence of the HKBH and there was therefore no need to identify a specific location for Hashra’as HaShechina.

Following the Chet, however, the world could not exist in that way, and it was necessary to create a Mishkan in which the Shechina could rest. This, however, could only happen with Tzimtzum: the Shechina that previously inhabited the entire world, was now confined to a very specific location, namely a one-square Amah space between the Keruvim.

Tzimtzum, explains R’ Yerucham, does not mean that there is less of something than existed previously—the Shechina did not get smaller, Kaviyachol. Rather, the entirety of the Shechina is Metzumtzum, concentrated, in one location. Chazal tell us that Moshe Rabbeinu himself had difficulty understanding how the Shechina would rest in a Mishkan—he understood the truth of Ain Sof that applies to HKBH—and HKBH therefore told him that the Shechina would be Metzamtzem itself, and be fully contained within that space in the Mishkan.

The Mashgiach explains that we must see Tzimtzum not as a means, but as a Middah: that the Shechina is Metzamtzem itself is part and parcel of the Briah. As we know, during Brias HaOlam it was necessary for HKBh to say “Dai”, to stop the world from expanding. This, too, is a form of Tzimtzum, creating boundaries and limits. We refer to this Middah of HKBH with the name “Shakay”, because He was the one “SheOmar L’Olamo Dai”. This Shem Hashem is also most closely related to the Tzeil HaShechina, as the Passuk says “B’Tzel Shakay Yislonan”.

It emerges that the Mishkan, and specifically the space between the Keruvim, is a reality of Tzimtzum, and therefore a reminder of this Middah of HKBH. As the Medrash tells us, Shesham Tzilo Shel HKBH SheHu Metzamtzem Sham Shechinaso, the Tzel exists because of the Tzimtzum—they are part and parcel of one another.

Perhaps based om this, and on a very basic level, we can understand he Passuk in Tehillim and its attendant

“Roeh Yisroel Ha’azina Noheg K’Tzon Yosef”. We ask HKBH to provide for us in Galus, just as Yosef did in Mitzrayim, but we add the words Yoshev Keruvim. These words are there to remind us that the Shechina, which was Metzamtzem itself into the space between the Keruvim, continues to suffuse our lives even as we live far from that world. Tzimtzum is not a reality that existed only in the Mishkan—it is part of the Briah itself, and an integral Middah of HKBH. The Shechina exists in every part of the world, B’Tzimtzum, even when there is no longer a Makom of Hashra’as Hashechina.

If we think about it, the message of the Keruvim is one that resonates into the depths of Galus: even when our actions prevent the world from existing in a state of perfection, the Shechina finds a way to pervade our world. Whether it was on the Aron Hakodesh, in the one square Amah between the Keruvim, or whether within the Briah itself, the Tzel Shakay can be found.

We now understand why this Kinuy is used at the outset of this Perek: our longing for a Mikdash, for a formal Makom of Hashra’as HaShechina, expressed so plainly in these Pessukim, cannot overshadow the reality in which we live. We must remember that the Yoshev Keruvim is further Metzumtzum in every part of the Briah and can therefore be found in every part of our lives. The Ro’eh Yisroel continues to guide us even as He is hidden from view, His Tzel providing for us at all times.

While we continue to beg, “Hasheveynu Ha’Er Panecha V’Nivashea”, we must remember that Hester Panim prevents us from seeing His presence in our lives, but the Roeh Yisroel Ha’azina Noheg K’Tzon Yosef Yoshev Keruvim is always to be found.