Inner Sanctum

Kapital 28 begins with the words “L’Dovid Elecha Hashem Ekra Tzuri…” an apt introduction for a Mizmor laden with plaintive cries. It is clear Dovid wrote these words out of desperation, asking Hashem to hear his pleas, “Al Techerash Mimeni”, for he has no hope other than HKBH: “Pen Techesheh Mimeni V’Nimshalti Im Yordei Bor…” What is not immediately apparent, however, is what drove Dovid to such despair.

Two explanations are given as to the impetus for these words, one rooted in Ruchni and one in Gashmi. Radak explains that this Perek is connected to the one that precedes it, and both have the same purpose: Dovid Hamelech begs Hahsem to remove “Iskei Olam” from upon him so that he may devote himself entirely to Torah and Avodas Hashem. Sforno, however, provides a different explanation: Dovid wrote these words, asking Hashem to relieve him of those who taunted and debased him regarding his relationship with Bas Sheva.

If we think about it, however, these two views do not have to be entirely at odds. One can imagine that Dovid’s ability to focus on his Avodas Hashem might have been affected by those who questioned his actions. Harangued and mocked by these cynics, Dovid sought relief not for himself, but so that he could turn his attention to that which he found most important. It emerges, then, that the “Iskei Olam” of which Radak speaks may include the opponents that Sforno mentions, and if so, the Perek is indeed focused on the ability of Dovid Hamelech to focus on Inyanei Ruchani to the exclusion of all else.

Indeed, at the very outset, Dovid speaks about those who may distract him from his Avodas Hashem or otherwise persecute him: “Al Timshecheni Im Resha’im V’Im Poalei Aven…” As Rashi explains, the word “Timishicheni” is a Lashon of Regilus—Dovid is thus asking that he not be regularly subjected to the “Poalei Aven”. These people are “Dovrei Shalom Im Re’ehem V’Ra’ah Bilvavam”; they speak nicely to their fellows but harbor evil in their hearts. Dovid hopes that they soon meet their end: “Ten Lahem K’Poalam U’Kiroah M’alilehem”.

Although it seems that these Pessukim were written while Dovid was in the throes of suffering, a later Passuk says “Baruch Hashem Ki Shama Kol Tachanunai,” which would seem to indicate that these Teffilos were already answered. Ibn Ezra explains that these words are an expression of certainty: Dovid saw B’nevuah that his Teffilos would be Niskabel and expressed Hoda’ah for this. Sforno, however, explains these words more simply: Dovid had seen his Teffilos answered before and was therefore confident that they would be again.

This confidence is perhaps reflected in the following Passuk: “Hashem Uzi U’Magini Bo Batach Libi V’Neezarti”. Radak explains that these words refer to Dovid’s experiences at Nov Ir HaKohanim when he was saved from a very precarious situation. As was his wont, Dovid expresses his desire to thank HKBH for the Yeshua he received: “V’Yaaloz Libi U’Mishirai Ohadenu.”

The remainder of the Perek continues in this vein, as Dovid Hamelech expresses his full-throated belief that HKBH will answer his Teffilos, and ultimately deliver him from those who detract from his ability to serve Hashem properly.

It seems clear that this Perek focuses on the ability of Dovid Hamelech to devote himself fully to Torah and Avodas Hashem, and that his request for all “Iskei Olam” to be removed from his path—be they detractors or otherwise—is but a means to this end. With this in mind, there is one Passuk that requires some explananton.

At the beginning of the Mizmor, the Passuk says: “Shema Kol Tachanunai B’Shavi Elecaha”, as Dovid asks that Hahsem hear his Tefillos, “B’Nasi Yadi El Devir Kadshecha” when his hands are raised towards “Devir Kodshecha”. We understand thar Dovid Hamelch begs HKBH to hear his Teffilos, but what is added by the second half of the Passuk, “Nasi Yadi El Devir Kadshecha”?

The Medrash Tehillim, on the words “Mizmor Shir Chanukas HaBayis L’Dovid,” explains that the words “Nasi Yadi El Devir Kadshecha” refer to the “Makom SheHaDibros Yotzasos L’Olam,” which means the Bais Hamikdash. Accordingly, Dovid is asking that HKBH hear his Teffilos as he raises his hands towards the Mikdash.

What does this mean? Why does Dovid mention that he raised his hands to the Devir? This is the only time in Tehillim that the word “Devir” appears, why did Dovid choose to use this term specifically in this Kapital? If he refers to the Mikdash, as the Medrash seems to indicate, why not use one of the many terminologies found throughout Sefer Tehillim? How is the “Devir” connected to the overarching theme of this Kapital, to the extent that Dovid Hamelech uses this unique terminology here?

To answer these questions, we must, of course, understand the meaning of the word Devir and what it represents.

Although the Medrash Tehillim seems to explain the root of this word clearly, Makom SheHaDibros Yotzasos L’Olam, there is a Gemara that offers an alternative approach.

The Yerushalmi in Brachos brings two Pshatim in the word Devir: Charana says “Misham Dibros Yotzasos L’Olam”, as we find in the Medrash, but R’ Yannai says “Misham Dever Yotzei L’Olam”. These seem to be opposite ideas: while Charana focuses on the role of the Mikdash as the place from whence the Dvar Hashem emanates, R’ Yannai has a less positive approach, highlighting the Mikdash as the source of “Devir,” plague. How can we understand this? What is the role of the Mikdash that is encapsulated by the word “Devir”?

The Gemara in Zevachim tells us that although Shechita usually is only done in the “Tzafon” or northern part of the Azara, if one does Shechita upon the Mizbeach itself, it is Kosher. Rashi explains that the Mizbeach has “Kedushas Tzafon”, and is, therefore, a valid location for Shechita.

R’ Shmuel Yaakov Borenstein zt”l, Rosh Yeshivas Kiryas Melech, in Zos L’Yaakov to Parshas Vyikra notes that the concept of “Kedushas Tzafon” teaches us something important: the entire Azara can be called “Tzafon” because the Ikkur Kedusha is found in that part of the Mikdash. Similarly, he explains, although strictly speaking, the term Devir refers to the Kodesh HaKadashim, the word can also refer to the entire Mikdash because the Ikur Kedusha comes from that part of the Mikdash as well.

The Rosh Yeshiva continues, explaining that the centrality of these two areas, the Devir and Tzafon, are not unrelated. The Passuk in Yechezkel uses the words “Tzefunai” to refer to the Kodesh HaKodashim, which Radak explains is the Devir, which is “Makom HaTzafon Sheli B’Bayis”. The term Tzafon comes from the word hidden, and so the Kodesh HaKodashim, which is the innermost, and therefore hidden, part of the Mikdash is therefore known as “Makom HaTzafon”.

The relationship between the terms Devir and Tzafon is perhaps best seen in the words we say in Hoshanos on Sukkos: “Hoshana Devir HaMutznah”. R’ Shmuel Yaakov explains that here we see that the Kedusah of the Devir itself comes from the fact that it is Tazafun, hidden. This idea, he notes, can be explained by a simple Klal: “Kol SheHu Penimi Yoser Kadosh Yoser”, decreased visibility increases Kedusha. The entire Kedusha of the Mikdash comes from the Devir, which is most Kadosh by dint of its status as Tzafun. Similarly, the entire Azara takes on the Kedushas Tzafon because the concept of Tzafun is the Ikkur source of Kedusha of the Mikdash.

This idea can perhaps allow us to understand an interesting Medrash in this week’s Parsha.

The Torah tells us, “Re’u Karah Hashem B’Shem Betzalel ben Uri ben Chur…”, assigning the Meleches HaMishkan to Betzalel. The Medrash HaGadol tells us that his given name was not Betzalel but Re’aya, and he received the name Betzalel from Moshe Rabbeinu.

The Medrash continues, citing a Gemara in Brachos: When Moshe gave instructions to Betzalel, he told him to first make the Klei HaMishkan and then the structure: the Aron, Shulchan, Menorah and Mizbechos should be made before the Adanim and Yerios. Betzalel asked Moshe a question, however: “Minhago Shel Olam Abam Boneh Bayis V’Achar Kach Machnis L’Tocho Kelim?” One generally builds a house and then places furniture inside—why would the Keilim be made before the Mishkan itself? Moshe Rabbeinu then said “Shema B’Tzel Kel Hayisa”, indicating that Betzalel was not only correct in his logic, but had intuitively understood the Dvar Hahem. It was from this episode that the name “Betzalel”, from the words “Shema B’Tzel Kel Hayisa”, arose.

How can we understand this exchange? Did Betzalel understand something that Moshe Rabbeinu did not? In fact, the Gemara points out that Hashem had given Moshe Rabbeinu the Tzivuy to make the structure of the Mishkan prior to the Kelim, and it was Moshe that reversed the order. Why did Betzalel recognize this difference if Moshe himself did not seem to be sensitive to it? Further, why did Moshe give Betzalel this name in particular, reflecting the comment he made, “Shema B’Tzel Kel Hayisa”?

Perhaps the answer lies in the concept discussed by R’ Shmuel Yaakov: “Kol SheHu Penimi Yoser Kadosh Yoser”. Betzalel understood that the Kedusha of the Mikdash comes from the concept of “Tazfun”, and that only when this element is present can we can the Dvir attain the requisite level of Kedush to be the Makom SheHaDibros Yotzasos L’Olam. constructing the Klei Hamishkan without the Mishkan itself would lead to a lack of Tazfun—the Kelim would be exposed for all to see. Betzalel understood intuitively that this was a lack of Tzafun, running counter to the entire Kedushas HaMishkan. When Moshe Rabbeinu recognized this sensitivity, he gave Betzalel this name, reflecting the word “Tzel”, which also connotes something covered or hidden. Thus, Betzalel was so called because of his sensitivity to the concept of “Kol SheHu Penimi Yoser Kadosh Yoser”.

This concept can also allow us to understand the Yerushalmi: if one heeds the message of the Dvir, living a life that reflects the ideals of “Kol SheHu Penimi Yoser Kadosh Yoser”, then the Mikdash serves as the Makom SheHaDibros Yotzasos L’Olam. if, however, one is not sensitive to this message, and leads a life lacking true Tznius, living for all to see with no sense of Tzafun, the Mikdash can take on the role “Misham Dever Yotzei L’Olam”.

Perhaps ths is the Teffilah offered by Dovid Hamelech as well with the words “B’Nasi Yadi El Devir Kadshecha”. Dovid sought to have the Inyanei HaOlam moved aside; he wished to lead a life that avoided the distractions of the wider world. He, therefore, mentions the Devir in his Teffilah, seeking to highlight the concept of Kol SheHu Penimi Yoser Kadosh Yoser”. In his quest to lead a life free of detractors and disruption, dedicated in whole to Torah V’Avodah, Dovid speaks about the “Devir HaMutznah”, hoping that in that ZEchus he may be able to enjoy the tranquility he so desires.