Terumah - פרק ל׳׳א

Kapital 31begins with the words “Lamenatzeach Mizmor L’Dovid”, a phrase which Targum translates as “L’Shabcha Tushbachta L’Dovid”. This Perek, appropriate to its opening, is indeed replete with full-throated praise of HKBH, which is perhaps surprising based on its background. As we know, Dovid Hamelech wrote Tehillim during different periods of his life, and Radak and Sforno identify the origin of this Perek: it was written as Dovid fled from Shaul. One might expect a Kapital written during such a fraught time to be more plaintive or solemn, but this Perek is a true Mizmor of Shevach—a testament to the mindset of Dovid during those days.

Indeed, Dovid reveals the source of his strength at the outset: “Becha Hashem Chasisi”. Dovid places his trust in HKBH, believing that the he will be saved by the Chasdei Hashem. Metzudos explains that the next words, “Al Evosha L’Olam”, express the absolute confidence that Dovid has in the Yeshuas Hashem, certain that HKBH will save him even if he is Zoche based on his own actions. With this level of Bitachon it is no wonder that Dovid sings Shira even as he runs for his life.

The idea that Dovid seeks and relies upon the Yeshuas Hashem, even if he is unworthy, is seen in the next Passuk as well. Sforno explains that the words “Hateh Eilai Aznicha Mehera” are a plea that HKBH accept his Teffilos even if they aren’t Rauy to reach HKBH. These Teffilos have a singular theme: “Heye Li Ma’oz, L’Bais Metzudos L’Hoshieni”. Dovid asks HKBH to be a fortress, to protect and save him from those from whom he flees.

If, as the previous Pessukim suggested, Dovid was not Zoche to the Yeshuas Hashem of his own merit, one might ask why he is so confident that it will arrive. This question is addressed in the next Passuk: “Ki Sali U’Metzudasi Attah U’Laman Shimcha Tenachemi U’Sinaheleni”. Radak explains that precisely because of the relationship Dovid had with HKBH, the Yeshua would create Kvod Shamayim, and he would be saved “L’man Shimcha Lo L’maani”.

A similar idea is found later in the Perek as well, in an even more overt manner: “Hahsem Al Evosha Ki Kerasicha”. Rashi explains these words as follows: “Achar SheKarasicha Ein Na’eh She’Evosh”. The mere fact that Dovid calls out to Hashem should ensure his safety, as it would be unfitting that his Teffilos go unanswered.

It seems that Dovid’s confidence was born of experience as well. Later he says “B’Yadcha Afkid Ruchi Padisa Osi”, and Rashi explains that Dovid always put his trust in HKBH because “Hashem Kel Emes” had always saved him from Tzarah.

Dovid contrasts his Bitachon with that of his enemies as well: “Snaeisi HaShomrim Havlei Shav”. These words, explains Rashi, refer to those who await the “Yeshuas Avodah Zarah”. This is not true of Dovid, however: “V’Ani El Hashem Batachti”.

This theme is found throughout the Perek: Dovid expresses his Bitachon in the Yeshuas Hashem and the reward for those who follow in the Derech, as well as his distaste for those who place their faith in others, and his hopes for their demise. Another example of this can be found towards the end of the Perek.

First, the Passuk speaks about the “Sifsei Sheker HaDobros Al Tzaddik,” those who speak arrogantly against Tzaddikim, with Dovid asking that they be silenced. They speak this way, explains Radak, because they don’t understand the reward that awaits the Tzaddik: “Mah Rav Tuvcha Asher Tzafanta L’Yirecha Pa’alta Lachosim Bach”. The Reshaim see the downtrodden Tzaddik and mock him, unaware that his Schar awaits him in the next world.

Rashi understands the Passuk slightly differently but also assumes that the words “Mah Rav Tuvcha Asher Tzafanta” refer to Olam Habbah.

This begs the question: why does Dovid speak about the Schar of Tzaddikim in this way? Reashim do not appreciate the Schar that awaits the Tzaddik, which comes later, in Olam Habaah, because they don’t understand the way the world works. Why is this considered “hidden”? The word “Tzafanta” implies that HKBH purposely hid the Schar of Tzaddikim, but the truth is that anyone who wishes to understand Schar and Onesh can do so and the prospect of reward will be quite clear, even if it can’t be visualized. Why does Dovid refer to the Tova that awaits Tzaddikim in this manner?

Perhaps surprisingly, this question seems to be directly related to the Mishkan, which is of course the focus of this week’s Parsha.

The Tanchuma, in Parshas Vayakel, tells us: “Amar HKBH Chatechem B’Zechus… Shekol Davar V’Davar SheAtem Osim B’Mishkan Kach Ani Poreah LAchem”, each part of the Mishkan is associated with a different reward. For example, the Schar for the the Kapores which we made for Hashem, so to speak, is that it brings Kaparas Avonos. About the Aron HaKodesh the Medrash tells us: “U’Bezechus HaAron SheAsisem SheHaTorah Nesuna L’Socho Lifichcha Ai Meir Lachem V’Ani Metiv Lachem HaTovah HaTzafuna L’Tzadikim”. As a reward for the Aron, which contains the Torah, we received the Schar that is “Tzafun L’Tzadikim”, as the Passuk in Tehillim says, “Mah Rav Tuvcha Asher Tzafanta…”

The Medrash seems to be drawing a parallel between the Torah, which is “hidden” in the Aron, and the Schar of Tzaddikim which is also “Tzafun”. How can we understand this idea? Why are we rewarded for making the Aron, in which the Torah is placed, with the hidden reward of the Tzaddikim? What is the connection?

There is another Maamar Chazal that relates the Mishkan to this idea, which is perhaps even more difficult to understand.

Rabbeinu Yoel Ba’al Haramazim was a Rishon who gathered various Medrashim that related to the way words in the Torah were written. He brings a Medrash, without attribution, that points out a discrepancy in the way the Adanim of the Mishkan are spoken about: in describing the Adanim on the south side of the Mishkan, the Torah uses the word “Adneihem” as opposed to “Adanei” which is the word used in relation to the other sides of the Mishkan. The Medrash explains the Remez: the extra Hey and Mem allude to the forty-five Tzaddikim upon whom the world rests, like Adanim. The reason these Tzaddikim are alluded to on the south side specifically is found in the Passuk in Tehillim: “Mah Rav Tuvcha Asher Tzafanta”.

The is of course a wonderous Medrash, which connects the Adanim of the Mishkan to the forty-five Tzadikei Yesod Olam, and the concept of “Mah Rav Tuvcha Asher Tzafanta”. How can we understand this? Granted, the word for south, “Tzafon,” is similar to the word “Tzafun,” which means hidden, but why does the Torah allude to the Tzaddikim, whose Schar is “Tzafun,” in the Adanim of the Tzafon? What is the connection?

We can perhaps answer this question if we better understand the essential link between the words “Tzafon” and “Tzafun”.

At the beginning of Sefer Vayikra, the Torah describes the various animals that may be brought as a Korban Olah, explaining the steps required for each one. When it comes to the Tzon, the Passuk says: “V’Im Min HaTzon Korbano…V’Shachat Oso Al Yerech HaMizbeach Tzafona”. If one brings a Tzon as his Olah, the Shechita takes place on the southern side of the Mizbeach. In this regard, the Tzon is unique because when it comes to Bakar or Oph, cattle, and birds, the location of the Shechita is not mentioned.

Interestingly, however, the Mishna in Zevachim tells us: “HaOlah Kodshei Kodashim Shechitasan B’Tzafom”, the Shechita of all Olos takes place on the Tzafon. If so, why does the Passuk only mention this with regard to the Tzon, which is only spoken about after the Bakar?

The Meshech Chachma answers this question based on a Medrash in Vayikra Rabba, which tells us that when Shechita takes place in the Tzafon, it reminds HKBH of Akeidas Yitzchok, because the ashes of the Akeida are “Tzafon Lifnei Hashem Tamid”.

R’ Meir Simcha explains that had Avrohom Avinu actually followed through in the Shechita of Yitzchok Avinu, he would have implanted a Teva within Klal Yisroel to be Moser Nefesh for Ahavas Hashem, without the ability to choose not to. This would have of course removed the reward for being Moser Nefesh, as it would have been nature as opposed to a choice. Because the Shechita of Yitzchok did not actually take place—but was replaced by the Ayal—we were instead granted not only the ability to choose whether to be Moser Nefesh, but also the nature to make the correct choice. Because Avrohom was willing to bring his son as a Korban, we are forever endowed with the predilection for Mesiras Nefesh, but it comes as choice so that we can receive Schar.

This ability to choose, Bechiras Chofshis, explains the Meshech Chachma, comes from the Ruach Tzafonis, which the Gemara in Bava Basra refers to as Pesucha, open or free. Therefore, when we bring a Korban the Shechita is done in the Tzafon—alluding to both our ability to choose and the instinct to make the hard choice—which both come from the Akeida. It is for this reason that the Torah specifically mentions the Makom HaShechita with regard to the Tzon: to highlight the connection between the Ayal of the Akeida and the Ruach Tzafonis, which combine to give us both the right and the ability to make the correct choice.

Based on this idea, we can understand the connection between the word Tzafun and the hidden Schar of the Tzaddikim. Tzaddikim are Zoche to their reward because they access the gifts given to us by Avrohom at the time of the Akeida. Time and time again the Tzaddik makes the choice to put the Ratzon Hashem before his own, and in so doing using the Bechira Chofshis signified by the Ruach Tzafonis, being Moser Nefesh out of Ahavas Hashem. The Tzaddikim that make these choices are those that are likened to the Adanim, supporting the world, and so they are alluded to in the description of the Adanim on the southern side of the Mishkan.

That the Torah is hidden in the Aron brings a similar message: we are to form a connection to the Torah so that we may access the gifts hidden deep within our DNA, those given to us by the Avos Hakedoshim. When we do so, when we use the Tzafon correctly, we are Zoche to the Schar that is Tzafun, hidden. This is why the Medrash tells us “Bezechus HaAron SheAsisem…Ani Meir Lachem V’Ani Metiv Lachem HaTovah HaTzafuna L’Tzadikim.” If we understand the message of the Tzafon, and use it correctly, we can be Zoche to the Schar that is Tzafun L’Tzadikim.

With this in mind we can understand the message of the Passuk: when a Rasha sees a Tzaddik suffering, he doesn’t realize that he is witnessing a moment of Tzafon, when the Tzaddik access the abilities buried deep within him, making the choice to be Moser Nefesh. These are the moments for which the ultimate Schar is reserved, about which Dovid Hamelech says “Mah Rav Tuvcha Asher Tzafanta”. The reward, which comes in Olam Habbah, is related to that which is Tzafun, and the choices made with the Ruach Tzafona—it may not be visible now, but there is no doubt to its ultimate glory.