ื‘ืกืดื“

Kavanot: Looking Back

Thoughts on Tanach and the Davening

After David gives his kingdom and his plans for the ื‘ื™ืช ื”ืžืงื“ืฉ to Shlomo, he passes on. We donโ€™t have any details of his death.

ื™ ื•ื™ืฉื›ื‘ ื“ื•ื“ ืขื ืื‘ืชื™ื•; ื•ื™ืงื‘ืจ ื‘ืขื™ืจ ื“ื•ื“ืƒ

ื™ื ื•ื”ื™ืžื™ื ืืฉืจ ืžืœืš ื“ื•ื“ ืขืœ ื™ืฉืจืืœ ืืจื‘ืขื™ื ืฉื ื”; ื‘ื—ื‘ืจื•ืŸ ืžืœืš ืฉื‘ืข ืฉื ื™ื ื•ื‘ื™ืจื•ืฉืœื ืžืœืš ืฉืœืฉื™ื ื•ืฉืœืฉ ืฉื ื™ืืƒ ื™ื‘ ื•ืฉืœืžื” ื™ืฉื‘ ืขืœ ื›ืกื ื“ื•ื“ ืื‘ื™ื•; ื•ืชื›ืŸ ืžืœื›ืชื• ืžืื“ืƒ

ืžืœื›ื™ื ื ืคืจืง ื‘

ื“ื‘ืจื™ ื”ื™ืžื™ื expands a bit on this.

ื›ื• ื•ื“ื•ื™ื“ ื‘ืŸ ื™ืฉื™ ืžืœืš ืขืœ ื›ืœ ื™ืฉืจืืœืƒ ื›ื– ื•ื”ื™ืžื™ื ืืฉืจ ืžืœืš ืขืœ ื™ืฉืจืืœ ืืจื‘ืขื™ื ืฉื ื”; ื‘ื—ื‘ืจื•ืŸ ืžืœืš ืฉื‘ืข ืฉื ื™ื ื•ื‘ื™ืจื•ืฉืœื ืžืœืš ืฉืœืฉื™ื ื•ืฉืœื•ืฉืƒ ื›ื— ื•ื™ืžืช ื‘ืฉื™ื‘ื” ื˜ื•ื‘ื” ืฉื‘ืข ื™ืžื™ื ืขืฉืจ ื•ื›ื‘ื•ื“; ื•ื™ืžืœืš ืฉืœืžื” ื‘ื ื• ืชื—ืชื™ื•ืƒ ื›ื˜ ื•ื“ื‘ืจื™ ื“ื•ื™ื“ ื”ืžืœืš ื”ืจืืฉื ื™ื ื•ื”ืื—ืจื ื™ื ื”ื ื ื›ืชื•ื‘ื™ื ืขืœ ื“ื‘ืจื™ ืฉืžื•ืืœ ื”ืจืื” ื•ืขืœ ื“ื‘ืจื™ ื ืชืŸ ื”ื ื‘ื™ื ื•ืขืœ ื“ื‘ืจื™ ื’ื“ ื”ื—ื–ื”ืƒ ืœ ืขื ื›ืœ ืžืœื›ื•ืชื• ื•ื’ื‘ื•ืจืชื•; ื•ื”ืขืชื™ื ืืฉืจ ืขื‘ืจื• ืขืœื™ื• ื•ืขืœ ื™ืฉืจืืœ ื•ืขืœ ื›ืœ ืžืžืœื›ื•ืช ื”ืืจืฆื•ืชืƒ

ื“ื‘ืจื™ ื”ื™ืžื™ื ื ืคืจืง ื›ื˜

The gemara explains that ื“ื‘ืจื™ ืฉืžื•ืืœ ื”ืจืื” ื•ืขืœ ื“ื‘ืจื™ ื ืชืŸ ื”ื ื‘ื™ื ื•ืขืœ ื“ื‘ืจื™ ื’ื“ ื”ื—ื–ื” refers to the ืกืคืจ ืฉืžื•ืืœ that is extant today.

ืฉืžื•ืืœ ื›ืชื‘ ืกืคืจื•. ื•ื”ื›ืชื™ื‘ (ืฉืžื•ืืœ ื ื›ื—:ื’): ื•ึผืฉืึฐืžื•ึผืึตืœ ืžึตืช! ื“ืืกืงื™ื” ื’ื“ ื”ื—ื•ื–ื” ื•ื ืชืŸ ื”ื ื‘ื™ื.

ื‘ื‘ื ื‘ืชืจื ื˜ื•,ื

Presumably more prosaic histories existed:

ื•ื™ืชืจ ื“ื‘ืจื™ ืจื—ื‘ืขื ื•ื›ืœ ืืฉืจ ืขืฉื”; ื”ืœื ื”ืžื” ื›ืชื•ื‘ื™ื ืขืœ ืกืคืจ ื“ื‘ืจื™ ื”ื™ืžื™ื ืœืžืœื›ื™ ื™ื”ื•ื“ื”ืƒ

ืžืœื›ื™ื ื ื™ื“:ื›ื˜

But all we have today are the ืกืคืจื™ ื”ืงื•ื“ืฉ.

The gemara fills in some details of Davidโ€™s death, aggadically:

ื“ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืจื‘: ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ื™ืœื™ื ืœื˜:ื”): ื”ื•ึนื“ึดื™ืขึตื ึดื™ ื”ืณ ืงึดืฆึผึดื™ ื•ึผืžึดื“ึผึทืช ื™ึธืžึทื™ ืžึทื” ื”ึดื™ื ืึตื“ึฐืขึธื” ืžึถื” ื—ึธื“ึตืœ ืึธื ึดื™? ืืžืจ ื“ื•ื“ ืœืคื ื™ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื: ืจื‘ื•ื ื• ืฉืœ ืขื•ืœื, โ€ื”ื•ื“ื™ืขื ื™ ื”ืณ ืงืฆื™โ€œ. ืืžืจ ืœื•: ื’ื–ืจื” ื”ื™ื ืžืœืคื ื™ ืฉืื™ืŸ ืžื•ื“ื™ืขื™ืŸ ืงืฆื• ืฉืœ ื‘ืฉืจ ื•ื“ื. โ€ื•ืžื“ืช ื™ืžื™ ืžื” ื”ื™ืโ€œ? ื’ื–ืจื” ื”ื™ื ืžืœืคื ื™ ืฉืื™ืŸ ืžื•ื“ื™ืขื™ืŸ ืžื“ืช ื™ืžื™ื• ืฉืœ ืื“ื. โ€ื•ืื“ืขื” ืžื” ื—ื“ืœ ืื ื™โ€œ! ืืžืจ ืœื•: ื‘ืฉื‘ืช ืชืžื•ืช. โ€ืืžื•ืช ื‘ืื—ื“ ื‘ืฉื‘ืชโ€œ? ืืžืจ ืœื•: ื›ื‘ืจ ื”ื’ื™ืขื” ืžืœื›ื•ืช ืฉืœืžื” ื‘ื ืš, ื•ืื™ืŸ ืžืœื›ื•ืช ื ื•ื’ืขืช ื‘ื—ื‘ืจืชื” ืืคื™ืœื• ื›ืžืœื ื ื™ืžื. โ€ืืžื•ืช ื‘ืขืจื‘ ืฉื‘ืชโ€œ? ืืžืจ ืœื• (ืชื”ื™ืœื™ื ืคื“:ื™ื): ื›ึผึดื™ ื˜ื•ึนื‘ ื™ื•ึนื ื‘ึผึทื—ึฒืฆึตืจึถื™ืšึธ ืžึตืึธืœึถืฃโ€”ื˜ื•ื‘ ืœื™ ื™ื•ื ืื—ื“ ืฉืืชื” ื™ื•ืฉื‘ ื•ืขื•ืกืง ื‘ืชื•ืจื” ืžืืœืฃ ืขื•ืœื•ืช ืฉืขืชื™ื“ ืฉืœืžื” ื‘ื ืš ืœื”ืงืจื™ื‘ ืœืคื ื™ ืขืœ ื’ื‘ื™ ื”ืžื–ื‘ื—.

ื›ืœ ื™ื•ืžื ื“ืฉื‘ืชื ื”ื•ื” ื™ืชื™ื‘ ื•ื’ืจื™ืก ื›ื•ืœื™ ื™ื•ืžื. ื”ื”ื•ื ื™ื•ืžื ื“ื‘ืขื™ ืœืžื™ื ื— ื ืคืฉื™ื”, ืงื ืžืœืืš ื”ืžื•ืช ืงืžื™ื” ื•ืœื ื™ื›ื™ืœ ืœื™ื”, ื“ืœื ื”ื•ื” ืคืกืง ืคื•ืžื™ื” ืžื’ื™ืจืกื. ืืžืจ: ืžืื™ ืืขื‘ื™ื“ ืœื™ื”? ื”ื•ื” ืœื™ื” ื‘ื•ืกืชื ื ืื—ื•ืจื™ ื‘ื™ืชื™ื”. ืืชื ืžืœืืš ื”ืžื•ืช ืกืœื™ืง ื•ื‘ื—ื™ืฉ ื‘ืื™ืœื ื™. ื ืคืง ืœืžื™ื—ื–ื™. ื”ื•ื” ืกืœื™ืง ื‘ื“ืจื’ื, ืื™ืคื—ื™ืช ื“ืจื’ื ืžืชื•ืชื™ื”, ืื™ืฉืชื™ืง ื•ื ื— ื ืคืฉื™ื”.

ืฉื‘ืช ืœ,ื-ื‘

David knows he is going to die if he is distracted. Why would he be so intrigued by the rustling trees that he would take the chance to go look? Rabbi Shlomo Ezagui (King David and the Angel of Death) makes an interesting connection. There is one episode in ืกืคืจ ืฉืžื•ืืœ where David hears rustling tree tops: at the very beginning of his reign, in his war of independence against the Philistines:

ื›ื‘ ื•ื™ืกืคื• ืขื•ื“ ืคืœืฉืชื™ื ืœืขืœื•ืช; ื•ื™ื ื˜ืฉื• ื‘ืขืžืง ืจืคืื™ืืƒ ื›ื’ ื•ื™ืฉืืœ ื“ื•ื“ ื‘ื”ืณ ื•ื™ืืžืจ ืœื ืชืขืœื”; ื”ืกื‘ ืืœ ืื—ืจื™ื”ื ื•ื‘ืืช ืœื”ื ืžืžื•ืœ ื‘ื›ืื™ืืƒ ื›ื“ ื•ื™ื”ื™ ื›ืฉืžืขืš ืืช ืงื•ืœ ืฆืขื“ื” ื‘ืจืืฉื™ ื”ื‘ื›ืื™ื ืื– ืชื—ืจืฅ; ื›ื™ ืื– ื™ืฆื ื”ืณ ืœืคื ื™ืš ืœื”ื›ื•ืช ื‘ืžื—ื ื” ืคืœืฉืชื™ืืƒ ื›ื” ื•ื™ืขืฉ ื“ื•ื“ ื›ืŸ ื›ืืฉืจ ืฆื•ื”ื• ื”ืณ; ื•ื™ืš ืืช ืคืœืฉืชื™ื ืžื’ื‘ืข ืขื“ ื‘ืืš ื’ื–ืจืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื”

The aggadah looks at the dialectic in Davidโ€™s life, between David the warrior and David the scholar. When he loses focus on what is truly important and goes back for a moment to his โ€œglory daysโ€ as the David of (ืฉืžื•ืืœ ื ื™ื—:ื–)โ€Ž ื”ึดื›ึธึผื” ืฉึธืืื•ึผืœ ื‘ึทึผืึฒืœึธืคึธื•, ื•ึฐื“ึธื•ึดื“ ื‘ึฐึผืจึดื‘ึฐื‘ึนืชึธื™ื•, at that moment his life is over.

So the Bavli says that David died on Shabbat. The Yerushalmi has a different opinion:

ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ื™ืจื‘ื™ ื‘ื•ืŸ: ื“ื•ื“ ืžืช ื‘ืขืฆืจืช.

ื™ืจื•ืฉืœืžื™ ื‘ื™ืฆื” ื‘:ื“

The context of that is proving that ื—ื’ ืฉื‘ื•ืขื•ืช has ืชืฉืœื•ืžื™ืŸ, that one can offer the ืงืจื‘ื ื•ืช of ื™ื•ื ื˜ื•ื‘ during the week after, if they werenโ€™t brought on ื™ื•ื ื˜ื•ื‘ itself. The text, describing the coronation of Shlomo, says, (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื›ื˜:ื›ื): ื•ึทื™ึผึดื–ึฐื‘ึผึฐื—ื•ึผ ืœึทื”ืณโ€‰โ€‰ื–ึฐื‘ึธื—ึดื™ื ื•ึทื™ึผึทืขึฒืœื•ึผ ืขึนืœื•ึนืช ืœึทื”ืณ ืœึฐืžื‡ื—ึณืจึทืช ื”ึทื™ึผื•ึนื ื”ึทื”ื•ึผื. Why ืœืžื—ืจืช?โ€Ž ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ื™ืจื‘ื™ ื‘ื•ืŸ: ื“ื•ื“ ืžืช ื‘ืขืฆืจืช, ื•ื”ื™ื• ื›ืœ ื™ืฉืจืืœ ืื•ื ื ื™ืŸ ื•ื”ืงืจื™ื‘ื• ืœืžื—ืจ. The Yerushalmi doesnโ€™t prove that David died on ืฉื‘ื•ืขื•ืช;โ€Ž ืจื‘ื™ ื™ื•ืกื™ ื‘ื™ืจื‘ื™ ื‘ื•ืŸ simply cites a tradition. But that doesnโ€™t inherently contradict the Bavli:

ื•ืžืช ื‘ืขืฆืจืช ืฉื—ืœ ืœื”ื™ื•ืช ื‘ืฉื‘ืช.

ืจื•ืช ืจื‘ื” ื’:ื‘

Which can never happen in our current calendar, but is possible if ืจืืฉ ื—ื•ื“ืฉ is determined by ื‘ื™ืช ื“ื™ืŸ. Nonetheless, Tosfot points out that the Yerushalmi cannot hold that David died on Shabbat:

ืืฃ ืขืฆืจืช ื™ืฉ ืœื• ืชืฉืœื•ืžื™ืŸ: ื‘ื™ืจื•ืฉืœืžื™: ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ื‘ืจ ื‘ื•ืŸ ื“ื•ื“ ืžืช ื‘ืขืฆืจืช ื•ื”ื™ื• ื›ืœ ื™ืฉืจืืœ ืื•ื ื ื™ืŸ ื•ื”ืงืจื™ื‘ื• ืœืžื—ืจโ€ฆื•ืงืฉื” ืœื”ืดืจ ืืœื—ื ืŸ: ืชื™ืคื•ืง ืœื™ื” ื‘ืœืื• ื”ื›ื™ ืœื ื”ืงืจื™ื‘ื• ื‘ืจืืฉื•ืŸ, ื›ื™ื•ืŸ ืฉื”ื™ื” ืฉื‘ืช ื›ื“ืžืฉืžืขโ€ฆื“ื‘ืฉื‘ืช ื ืคื˜ืจ ื“ื•ื“. ื•ืฉืžื ื”ืชื ืœื™ืช ืœื™ื” ื”ื›ื™ ืืœื ืคืœื™ื’ ืื”ื.

ืชื•ืกืคื•ืช, ื—ื’ื™ื’ื” ื™ื–,ื

So we have an aggadic ืžื—ืœื•ืงืช between the Bavli and the Yerushalmi. We need to take aggadot seriously, but what does this mean? I think the question is how do we remember King David: do we associate him with Shavuot or with Shabbat? What would that mean?

Shavuot in the Torah is not ื–ืžืŸ ืžืชืŸ ืชื•ืจืชื™ื ื• but ื—ื’ ื”ืงืฆื™ืจ:

ื•ื—ื’ ืฉื‘ืขืช ืชืขืฉื” ืœืš ื‘ื›ื•ืจื™ ืงืฆื™ืจ ื—ื˜ื™ื; ื•ื—ื’ ื”ืืกื™ืฃ ืชืงื•ืคืช ื”ืฉื ื”ืƒ

ืฉืžื•ืช ืœื“:ืœื‘

ื˜ื– ืขื“ ืžืžื—ืจืช ื”ืฉื‘ืช ื”ืฉื‘ื™ืขืช ืชืกืคืจื• ื—ืžืฉื™ื ื™ื•ื; ื•ื”ืงืจื‘ืชื ืžื ื—ื” ื—ื“ืฉื” ืœื”ืณืƒ โ€ฆ ื›ื ื•ืงืจืืชื ื‘ืขืฆื ื”ื™ื•ื ื”ื–ื” ืžืงืจื ืงื“ืฉ ื™ื”ื™ื” ืœื›ื ื›ืœ ืžืœืื›ืช ืขื‘ื“ื” ืœื ืชืขืฉื•; ื—ืงืช ืขื•ืœื ื‘ื›ืœ ืžื•ืฉื‘ืชื™ื›ื ืœื“ืจืชื™ื›ืืƒ ื›ื‘ ื•ื‘ืงืฆืจื›ื ืืช ืงืฆื™ืจ ืืจืฆื›ื ืœื ืชื›ืœื” ืคืืช ืฉื“ืš ื‘ืงืฆืจืš ื•ืœืงื˜ ืงืฆื™ืจืš ืœื ืชืœืงื˜; ืœืขื ื™ ื•ืœื’ืจ ืชืขื–ื‘ ืืชื ืื ื™ ื”ืณ ืืœืงื™ื›ืืƒ

ื•ื™ืงืจื ืคืจืง ื›ื’

The Chasam Sofer explains why Shavuot does not have a ื—ื•ืœ ื”ืžื•ืขื“:

ื•ื‘ืงื•ืฆืจื›ื: ืžื›ืืŸ ืœืžื“ื• ื—ื–ืดืœ (ื—ื’ื™ื’ื” ื™ื–,ื) ืชืฉืœื•ืžื™ืŸ ืœืฉื‘ื•ืขื•ืช: ืื™ื–ื”ื• ื—ื’ ืฉืืชื” ืงื•ืจื ื•ืงื•ืฆืจ? ื”ื•ื™ ืื•ืžืจ ื–ื”ื• ืชืฉืœื•ืžื™ืŸ ืฉืœ ืฉื‘ื•ืขื•ืชโ€ฆื ืจืื” ืœื™ ืœื™ืขืŸ ืœื™ื•ื ื”ืงื“ื•ืฉ ื™ื•ื ื”ื‘ื™ื›ื•ืจื™ื, ื™ื•ื ืžืชืŸ ืชื•ืจื”, ื’ืจื•ืข ืžื›ืœ ื™ื•ืดื˜ ืœื™ืžื™ ืชืฉืœื•ืžื™ืŸ ืฉืœื•; ื”ื ื—ื•ืœ ื’ืžื•ืจ ื•ืื™ื ื ื—ื•ืœ ื”ืžื•ืขื“ ื›ืžื• ืคืกื— ื•ืกื•ื›ื•ืช. ื•ืœืžื” ื™ื’ืจืข? ืขืดื› ืืžืจ ืœื ืžื™ื’ืจืข ื’ืจืข ืฉื”ืจื™ ื‘ืงื•ืฆืจื›ื ืชื ื™ื—ื• ืœืงื˜ ื•ืคื™ืื”, ื•ื”ืจื™ ื”ื•ื ืงื“ื•ืฉ ื›ืžื•ืขื“ื™ื ื•ื›ื™ืžื™ ืงืจื‘ืŸ, ื•ืจืื•ื™ ื™ืžื™ื ื”ืœืœื• ืœื”ื™ื•ืช ื™ืžื™ ืชืฉืœื•ืžื™ืŸ ืœื™ื•ื ื”ืงื“ื•ืฉ ื”ืœื–ื”.

ื—ืชื ืกื•ืคืจ, ืชื•ืจืช ืžืฉื”, ืคืจืฉืช ืืžื•ืจ

Every ื™ื•ื ื˜ื•ื‘ has a mitzvah for ื—ื•ืœ ื”ืžื•ืขื“:โ€Ž ื—ืžืฅ or ืกื•ื›ื”. The mitzvah for โ€œื—ื•ืœ ื”ืžื•ืขื“โ€ of ืฉื‘ื•ืขื•ืช is ืœืงื˜ ื•ืคื™ืื”, the gifts to the poor. And so there is no ืื™ืกื•ืจ ืžืœืื›ื” as there would be on a real ื—ื•ืœ ื”ืžื•ืขื“. Shavuot is a ื™ื•ื ื˜ื•ื‘ of ื‘ื™ืŸ ืื“ื ืœื—ื‘ื™ืจื•.

Shabbat is different. Shabbat is ื‘ื™ืŸ ืื“ื ืœืžืงื•ื.

ื˜ื– ื•ืฉืžืจื• ื‘ื ื™ ื™ืฉืจืืœ ืืช ื”ืฉื‘ืช ืœืขืฉื•ืช ืืช ื”ืฉื‘ืช ืœื“ืจืชื ื‘ืจื™ืช ืขื•ืœืืƒ ื™ื– ื‘ื™ื ื™ ื•ื‘ื™ืŸ ื‘ื ื™ ื™ืฉืจืืœ ืื•ืช ื”ื•ื ืœืขืœื; ื›ื™ ืฉืฉืช ื™ืžื™ื ืขืฉื” ื”ืณ ืืช ื”ืฉืžื™ื ื•ืืช ื”ืืจืฅ ื•ื‘ื™ื•ื ื”ืฉื‘ื™ืขื™ ืฉื‘ืช ื•ื™ื ืคืฉืƒ

ืฉืžื•ืช ืคืจืง ืœื

And it is interesting that both are mentioned as the day that the Torah was given:

ืชื ื• ืจื‘ื ืŸ: ื‘ืฉืฉื™ ื‘ื—ื“ืฉ ื ื™ืชื ื• ืขืฉืจืช ื”ื“ื‘ืจื•ืช ืœื™ืฉืจืืœ. ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ: ื‘ืฉื‘ืขื” ื‘ื•โ€ฆื•ื“ื›ื•ืœื™ ืขืœืžื, ื‘ืฉื‘ืช ื ื™ืชื ื” ืชื•ืจื” ืœื™ืฉืจืืœ.

ืฉื‘ืช ืคื•,ื‘

But they are different. On ืฉื‘ืช we celebrate our relationship with ื”ืงื‘ืดื” through the Torah. The celebration of ืžืชืŸ ืชื•ืจื” of Shavuot is specifically with others:

ืืžืจ ืจื‘ื™ ืืœืขื–ืจ: ื”ื›ืœ ืžื•ื“ื™ื ื‘ืขืฆืจืช ื“ื‘ืขื™ื ืŸ ื ืžื™ ืœื›ื [ืจืฉืดื™: ืฉื™ืฉืžื— ื‘ื• ื‘ืžืื›ืœ ื•ืžืฉืชื”]. ืžืื™ ื˜ืขืžื? ื™ื•ื ืฉื ื™ืชื ื” ื‘ื• ืชื•ืจื” ื”ื•ื.

ืคืกื—ื™ื ืกื—,ื‘

ื•ื›ืฉื”ื•ื ืื•ื›ืœ ื•ืฉื•ืชื” ื—ื™ื™ื‘ ืœื”ืื›ื™ืœ ืœื’ืจ ืœื™ืชื•ื ื•ืœืืœืžื ื” ืขื ืฉืืจ ื”ืขื ื™ื™ื ื”ืืžื™ืœืœื™ื. ืื‘ืœ ืžื™ ืฉื ื•ืขืœ ื“ืœืชื•ืช ื—ืฆืจื• ื•ืื•ื›ืœ ื•ืฉื•ืชื” ื”ื•ื ื•ื‘ื ื™ื• ื•ืืฉืชื• ื•ืื™ื ื• ืžืื›ื™ืœ ื•ืžืฉืงื” ืœืขื ื™ื™ื ื•ืœืžืจื™ ื ืคืฉ ืื™ืŸ ื–ื• ืฉืžื—ืช ืžืฆื•ื” ืืœื ืฉืžื—ืช ื›ืจืกื•.

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ืฉื‘ื™ืชืช ื™ื•ื ื˜ื•ื‘ ื•:ื™ื—

So the two talmuds present us with a choice of eulogies. Looking back on the life of David, do we see him (and his relationship with Torah) as ืฉื‘ืช or ืฉื‘ื•ืขื•ืช: do we remember his relationship with ื”ืงื‘ืดื” or with ื›ื ืกืช ื™ืฉืจืืœ? The answer, of course, is: yes.

We canโ€™t talk about facing death, the concept that the universe will continue to exist without us, without talking about Heidegger. An important part of his philosophy was the idea of Sein-zum-Tode, โ€Being-toward-Deathโ€œ, that we spend out lives getting closer to not being alive, and we need vorlaufende Entschlossenheit translated as (George Pattison, Heidegger on Death: A Critical Theological Essay) a โ€œresolute[ly] running ahead toward deathโ€, being aware of it and facing that fact squarely on. In fact, we can only look at what a life means when we can look back on it after it ends and we can look at it as a whole.

Heidegger has his own answer, but the question isnโ€™t new. ืกืคืจ ืงื”ืœืช is all about dealing with this, and how to avoid nihilism (nothing matters) in the face of death. ืกืคืจ ืชื”ื™ืœื™ื sometimes deals with this:

ืื ื•ืฉ ื›ื—ืฆื™ืจ ื™ืžื™ื•; ื›ืฆื™ืฅ ื”ืฉื“ื” ื›ืŸ ื™ืฆื™ืฅืƒ

ืชื”ื™ืœื™ื ืงื’:ื˜ื•

And the answer is that ื”ืณ is eternal , and our connection to ื”ืณ gives our finite lives meaning:

ื•ื—ืกื“ ื”ืณ ืžืขื•ืœื ื•ืขื“ ืขื•ืœื ืขืœ ื™ืจืื™ื•; ื•ืฆื“ืงืชื• ืœื‘ื ื™ ื‘ื ื™ืืƒ

ืชื”ื™ืœื™ื ืงื’:ื™ื–

Letโ€™s look at that perek.

It starts with a call to the ื ืคืฉ:

ืœื“ื•ื“; ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ; ื•ื›ืœ ืงืจื‘ื™ ืืช ืฉื ืงื“ืฉื•ืƒ

ืชื”ื™ืœื™ื ืงื’:ื

There are two perakim that start with ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ, โ€œO my soul, praise G-dโ€. The one we are more familiar with is ืชื”ื™ืœื™ื ืคืจืง ืงื“, which we recite on Rosh Chodesh:

ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ; ื”ืณ ืืœืงื™ ื’ื“ืœืช ืžืื“; ื”ื•ื“ ื•ื”ื“ืจ ืœื‘ืฉืชืƒ

ืชื”ื™ืœื™ื ืงื“:ื

That perek is a celebration of creation, and of Manโ€™s role in the world as a creator as well:

ื›ื’ ื™ืฆื ืื“ื ืœืคืขืœื•; ื•ืœืขื‘ื“ืชื• ืขื“ื™ ืขืจื‘ืƒ ื›ื“ ืžื” ืจื‘ื• ืžืขืฉื™ืš ื”ืณ ื›ืœื ื‘ื—ื›ืžื” ืขืฉื™ืช; ืžืœืื” ื”ืืจืฅ ืงื ื™ื ืšืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื“

We looked at that perek in High Technology. Our perek, ืชื”ื™ืœื™ื ืงื’, is about the relationship of G-d to human beings.

ื• ืขืฉื” ืฆื“ืงื•ืช ื”ืณ; ื•ืžืฉืคื˜ื™ื ืœื›ืœ ืขืฉื•ืงื™ืืƒ ื– ื™ื•ื“ื™ืข ื“ืจื›ื™ื• ืœืžืฉื”; ืœื‘ื ื™ ื™ืฉืจืืœ ืขืœื™ืœื•ืชื™ื•ืƒ ื— ืจื—ื•ื ื•ื—ื ื•ืŸ ื”ืณ; ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

In a sense, these two perakim reflect the two descriptions of creation in ืกืคืจ ื‘ืจืืฉื™ืช. Rav Soloveitchik, in The Lonely Man of Faith, calls the two โ€œAdam the firstโ€ and โ€œAdam the secondโ€. โ€œAdam the firstโ€ is the ืื“ื of ืคืจืง ื:

ื›ื– ื•ื™ื‘ืจื ืืœืงื™ื ืืช ื”ืื“ื ื‘ืฆืœืžื• ื‘ืฆืœื ืืœืงื™ื ื‘ืจื ืืชื•; ื–ื›ืจ ื•ื ืงื‘ื” ื‘ืจื ืืชืืƒ ื›ื— ื•ื™ื‘ืจืš ืืชื ืืœืงื™ื ื•ื™ืืžืจ ืœื”ื ืืœืงื™ื ืคืจื• ื•ืจื‘ื• ื•ืžืœืื• ืืช ื”ืืจืฅ ื•ื›ื‘ืฉื”; ื•ืจื“ื• ื‘ื“ื’ืช ื”ื™ื ื•ื‘ืขื•ืฃ ื”ืฉืžื™ื ื•ื‘ื›ืœ ื—ื™ื” ื”ืจืžืฉืช ืขืœ ื”ืืจืฅืƒ

ื‘ืจืืฉื™ืช ืคืจืง ื

His role is to conquer. He is what Rav Soloveitchik calls โ€œmajestic manโ€.

โ€œAdam the secondโ€ is the ืื“ื of ืคืจืง ื‘:

ื– ื•ื™ื™ืฆืจ ื”ืณ ืืœืงื™ื ืืช ื”ืื“ื ืขืคืจ ืžืŸ ื”ืื“ืžื” ื•ื™ืคื— ื‘ืืคื™ื• ื ืฉืžืช ื—ื™ื™ื; ื•ื™ื”ื™ ื”ืื“ื ืœื ืคืฉ ื—ื™ื”ืƒโ€ฆื˜ื• ื•ื™ืงื— ื”ืณ ืืœืงื™ื ืืช ื”ืื“ื; ื•ื™ื ื—ื”ื• ื‘ื’ืŸ ืขื“ืŸ ืœืขื‘ื“ื” ื•ืœืฉืžืจื”ืƒ

ื‘ืจืืฉื™ืช ืคืจืง ื‘

His role is to serve, and to do that with others. Rav Soloveitchik calls him โ€œcovenantal manโ€.

Part of the difference is how the two view community.

Adam the first is challenged by a hostile environment and hence summoned to perform many tasks which he alone cannot master. Consequently, he is impelled to take joint actionโ€ฆ

If pressed for an interpretation of the pronouncement [(ื‘ืจืืฉื™ืช ื‘:ื™ื—) ืœื ื˜ื•ื‘ ื”ื™ื•ืช ื”ืื“ื ืœื‘ื“ื•], he would paraphrase it, โ€œIt is not good for man to workโ€ฆaloneโ€โ€ฆ

Rabbi Joseph B. Soloveitchik, The Lonely Man of Faith, pp. 29-31

And he cites ืงื•ื”ืœืช:

ื˜ ื˜ื•ื‘ื™ื ื”ืฉื ื™ื ืžืŸ ื”ืื—ื“; ืืฉืจ ื™ืฉ ืœื”ื ืฉื›ืจ ื˜ื•ื‘ ื‘ืขืžืœืืƒ ื™ ื›ื™ ืื ื™ืคืœื• ื”ืื—ื“ ื™ืงื™ื ืืช ื—ื‘ืจื•; ื•ืื™ืœื• ื”ืื—ื“ ืฉื™ืคื•ืœ ื•ืื™ืŸ ืฉื ื™ ืœื”ืงื™ืžื•ืƒ

ืงื•ื”ืœืช ืคืจืง ื“

Covenental man is different.

The covenantal faith community, in contradistinction to the natural work community [the way โ€œAdam the firstโ€ relates to others, as partners in a taskโ€”DHW], interprets the divine pronouncement โ€œIt is not good for man to be aloneโ€, ืœื ื˜ื•ื‘ ื”ื™ื•ืช ื”ืื“ื ืœื‘ื“ื•, not in utilitarian but in ontological terms: it is not good for man to be lonely (not alone) with emphasis placed on โ€œto beโ€โ€ฆโ€œTo beโ€ is a unique in-depth experience of which only Adam the second is aware, and it is unrelated to any function or performance. โ€œTo beโ€ means to be the only one, singular and different, and consequently lonelyโ€ฆ

His quest is for a new kind of fellowship, which one finds in the existential communityโ€ฆ

Rabbi Joseph B. Soloveitchik, The Lonely Man of Faith, pp. 40-41

And so ื ืคืฉ means different things, and saying ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ has very different implications.

To Adam the first, human existence is just an epiphenomenon of biology and biology is just an epiphenomenon of physics.

epiphenomena

Doghouse Diaries comic, Greater Beings

If Adam the first addresses his own ื ืคืฉ, his personified existence, as in ืชื”ื™ืœื™ื ืคืจืง ืงื“, it is just a metaphor. And if that ื ืคืฉ ends, itโ€™s just part of the natural world.

Death for Adam the second is different.

The existential insecurity of Adam the second stems, to a great extent, also from his role as a temporal beingโ€ฆHe knows of an endless past which rolled on without him. He is aware also of an endless future which will rush on with no less force long after he will cease to existโ€ฆHe begins to exist at a certain pointโ€”the significance of which he cannot graspโ€”and his existence will end at another equally arbitrary pointโ€ฆ

Majestic man is not confronted with this time dilemma. The time with which he works and which he knows is quantified, spatialized, and measuredโ€ฆPast and future are not two experiential realities. They just represent two horizontal directionsโ€ฆ

In the covenantal community man of faith finds deliverance from his isolation in the โ€œnowโ€, for the latter contains both the โ€œbeforeโ€ and the โ€œafterโ€. In retrospect, covenantal man re-experiences the rendezvous with G-d in which the covenant, as a promise, hope, and vision, originated. In prospect, he beholds the full eschatological realization of this covenant, its promise, hope, and visionโ€ฆ

Thus, the individual member of the covenantal faith community feels rooted in the past and related to the futureโ€ฆ

Rabbi Joseph B. Soloveitchik, The Lonely Man of Faith, pp. 69-72

With that introduction, letโ€™s look at ืชื”ื™ืœื™ื ืคืจืง ืงื’.

ื ืœื“ื•ื“; ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ; ื•ื›ืœ ืงืจื‘ื™ ืืช ืฉื ืงื“ืฉื•ืƒ
ื‘ ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ; ื•ืืœ ืชืฉื›ื—ื™ ื›ืœ ื’ืžื•ืœื™ื•ืƒ
ื’ ื”ืกืœื— ืœื›ืœ ืขื•ื ื›ื™; ื”ืจืคื ืœื›ืœ ืชื—ืœื•ืื™ื›ื™ืƒ
ื“ ื”ื’ื•ืืœ ืžืฉื—ืช ื—ื™ื™ื›ื™; ื”ืžืขื˜ืจื›ื™ ื—ืกื“ ื•ืจื—ืžื™ืืƒ
ื” ื”ืžืฉื‘ื™ืข ื‘ื˜ื•ื‘ ืขื“ื™ืš; ืชืชื—ื“ืฉ ื›ื ืฉืจ ื ืขื•ืจื™ื›ื™ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

There are five verses directly addressing ื ืคืฉื™, realizing that we are imperfect and mortal, and it is only through ื”ืณ's ื—ืกื“ that our existence has meaning.

We sometimes hear of an extraordinary spiritual journey. An individual seeks the meaning of life by scaling the heights of a remote mountain or withdrawing to the vastness of an isolated desert. The psalmist, however, shares a surprising insight: a more authentic journey may very well start closer to home. One may search for God, not by turning outwards to the distant and faraway, but rather inwards to the immediate and near. โ€œAll that is within me will bless G-dโ€™s Nameโ€.

Rav Kook wrote:

โ€œWithin our soul, all worlds are revealed. As we deepen our inner awareness of the soulโ€™s qualities, we expand our understanding of all things. In particular, the soul of the universe and the original light from the Source of all life is revealed, according to the extent that we discover the universe within the soul itself.โ€ (Arpilei Tohar, p. 74)

Chanan Morrison, Psalm 103: Reaching Inwards to God

David tells his soul: The body to which you are wedded while you are alive is doomed to decay in the grave. But G-d is your ื’ื•ืืœ, the โ€œkinsman who takes an interest in youโ€. He will not allow your life to decay along with the body in which you dwelt. He will allow your life to continue beyond physical death.

Hirsch Psalms, CII:4

The simile of ื›ื ืฉืจ is interesting. Rashi says itโ€™s just an image of molting and rejuvenating, but there is a deeper midrash.

ืชืชื—ื“ืฉ ื›ื ืฉืจ ื ืขื•ืจื™ื›ื™: ื›ื ืฉืจ ื”ื–ื” ืฉืžื—ื“ืฉ ื›ื ืคื™ื• ื•ื ื•ืฆื” ืžืฉื ื” ืœืฉื ื”

ื•ื™ืฉ ืžื“ืจืฉ ืื’ื“ื” ืขืœ ืžื™ืŸ ื ืฉืจ ืฉื›ืฉืžื–ืงื™ืŸ ื—ื•ื–ืจ ืœื ืขืจื•ืชื•.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืงื’:ื”

It is the legend of the phoenix.

ื›ื ืฉืจ: ืื•ืžืจื™ื ื›ื™ ื”ื ืฉืจ ืžืชื—ืœืฃ ืœืขืฉืจ ืฉื ื™ื ื•ื™ืขืœื” ืžืื“ ืขืœ ืคื ื™ ืจืงื™ืข ื”ืฉืžื™ื ื•ื™ืงืจื‘ ืœื—ื•ื ื”ืืฉ ื”ื™ืกื•ื“ื™ ื•ื™ืคื™ืœ ืขืฆืžื• ื‘ื™ื ืžืจื•ื‘ ื—ื•ื ื•ื™ืžื•ืช, ื•ื™ืชื—ื“ืฉ ื•ื™ืขืœื” ืื‘ืจ ื•ื™ืฉื•ื‘ ืœื™ืžื™ ืขืœื•ืžื™ื• ื•ื›ืŸ ื›ืœ ืขืฉืจ ืฉื ื™ื ืขื“ ืžืื” ื•ื›ืฉื™ื’ื™ืข ืœืžืื” ื™ืขืœื” ื›ืžื ื”ื’ื• ื•ื™ืคื•ืœ ื‘ื™ื ื•ื™ืžื•ืช ืฉื.

ืจื“ืดืง, ืชื”ื™ืœื™ื ืงื’:ื”

ื•ื›ืŸ ื ืฉืจโ€ฆืฉื™ื“ื•ืข ืžืขื ื™ื ื™ื• ื›ื™ ื›ืฉื™ืฉืœื™ืžื• ืœื• ืขืฉืจ ืฉื ื™ื ื™ื’ื‘ื™ื” ืขืคื™ืคืชื• ืขื“ ืžืื“ ืขื“ ืฉื”ื•ื ืžืชืงืจื‘ ืœื’ืœื’ืœ ื”ืืฉ ื•ืœืจื•ื‘ ื”ื—ืžื™ืžื•ืช ืžื—ื‘ื˜ ื•ืžืคื™ืœ ืขืฆืžื• ืœื™ื ื•ื”ื ื” ื”ื•ื ื ืžืจื˜ ื•ืื—ืจื™ ื›ืŸ ื™ืชื—ื“ืฉ ื•ื™ืขืœื” ืื‘ืจ ื›ื‘ืชื—ืœื”, ื•ื›ืŸ ืžื ื”ื’ื• ื›ืœ ืขืฉืจ ื•ืขืฉืจ ืฉื ื™ื ืขื“ ืžืื” ืฉื ื” ื•ื‘ืฉื ืช ื”ืžืื” ืžืชืงืจื‘ ื‘ื™ื•ืชืจ ืœื’ืœื’ืœ ื”ืืฉ ื•ืžื’ื‘ื™ื” ื”ืขืคื™ืคื” ื›ืžื ื”ื’ื• ื•ื ื•ืคืœ ื‘ื™ื ื•ืžืช, ื•ื›ืดื› ืจื‘ ืกืขื“ื™ื” ื’ืื•ืŸ ื–ืดืœ.

ืจื‘ื ื• ื‘ื—ื™ื™, ื‘ืจืืฉื™ืช ื‘:ื™ื˜

Rabbi Slifkin says the tenor of the metaphor is the Jewish people as a whole:

Anโ€ฆallegorical interpretation would be that the Sages are using the phoenix as a metaphor for the rejuvenation of the Jewish People and our eventual redemptionโ€ฆThe idea of the phoenix rising from the ashes of its own destruction means that the very exile and destruction that seems [sic] to cause the fall of the Jewish People is actually bringing us closer to redemption.

Natan Slifkin, Sacred Monsters, p. 246

But here it is the individual, by the grace of G-d, overcomes death, whether literally through ืชื—ื™ื™ืช ื”ืžืชื™ื or as part of Soloveitchikโ€™s covenantal faith community.

The perek then describes ื”ืณ's ื—ืกื“.

ื• ืขืฉื” ืฆื“ืงื•ืช ื”ืณ; ื•ืžืฉืคื˜ื™ื ืœื›ืœ ืขืฉื•ืงื™ืืƒ
ื– ื™ื•ื“ื™ืข ื“ืจื›ื™ื• ืœืžืฉื”; ืœื‘ื ื™ ื™ืฉืจืืœ ืขืœื™ืœื•ืชื™ื•ืƒ
ื— ืจื—ื•ื ื•ื—ื ื•ืŸ ื”ืณ; ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“ืƒ
ื˜ ืœื ืœื ืฆื— ื™ืจื™ื‘; ื•ืœื ืœืขื•ืœื ื™ื˜ื•ืจืƒ
ื™ ืœื ื›ื—ื˜ืื™ื ื• ืขืฉื” ืœื ื•; ื•ืœื ื›ืขื•ื ืชื™ื ื• ื’ืžืœ ืขืœื™ื ื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

The story of Adam the second is the story of sin and punishment, the ื—ื˜ื ืขืฅ ื”ื“ืขืช. How can an imperfect human being exist in the face of infinite divine perfection? The answer is, in this perek, ื”ืณ's forgiveness. ืจื—ื•ื ื•ื—ื ื•ืŸ ื”ืณ; ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“. When the psalmist says ื™ื•ื“ื™ืข ื“ืจื›ื™ื• ืœืžืฉื”, he is talking about the ืฉืœืฉ ืขืฉืจื” ืžื™ื“ื•ืช.

ื•ืขืชื” ืื ื ื ืžืฆืืชื™ ื—ืŸ ื‘ืขื™ื ื™ืš ื”ื•ื“ืขื ื™ ื ื ืืช ื“ืจื›ืš ื•ืื“ืขืš ืœืžืขืŸ ืืžืฆื ื—ืŸ ื‘ืขื™ื ื™ืš; ื•ืจืื” ื›ื™ ืขืžืš ื”ื’ื•ื™ ื”ื–ื”ืƒ

ืฉืžื•ืช ืœื’:ื™ื’

ื” ื•ื™ืจื“ ื”ืณ ื‘ืขื ืŸ ื•ื™ืชื™ืฆื‘ ืขืžื• ืฉื; ื•ื™ืงืจื ื‘ืฉื ื”ืณืƒ ื• ื•ื™ืขื‘ืจ ื”ืณ ืขืœ ืคื ื™ื• ื•ื™ืงืจื ื”ืณ ื”ืณ ืืœ ืจื—ื•ื ื•ื—ื ื•ืŸ ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“ ื•ืืžืชืƒ ื– ื ืฆืจ ื—ืกื“ ืœืืœืคื™ื ื ืฉื ืขื•ืŸ ื•ืคืฉืข ื•ื—ื˜ืื”; ื•ื ืงื” ืœื ื™ื ืงื” ืคืงื“ ืขื•ืŸ ืื‘ื•ืช ืขืœ ื‘ื ื™ื ื•ืขืœ ื‘ื ื™ ื‘ื ื™ื ืขืœ ืฉืœืฉื™ื ื•ืขืœ ืจื‘ืขื™ืืƒ ื— ื•ื™ืžื”ืจ ืžืฉื”; ื•ื™ืงื“ ืืจืฆื” ื•ื™ืฉืชื—ื•ืƒ

ืฉืžื•ืช ืคืจืง ืœื“

But that forgiveness requires work on our part. ื™ื•ื“ื™ืข ื“ืจื›ื™ื• ืœืžืฉื”; ืœื‘ื ื™ ื™ืฉืจืืœ ืขืœื™ืœื•ืชื™ื• refers to us following in ื“ืจื›ื™ ื”ืณ.

ื™ื•ื“ื™ืข ื“ืจื›ื™ื• ื•ื›ื•ืณ: ื”ื ื” ืืžืจื• ืจื‘ื•ืชื™ื ื• ื–ืดืœ ื›ื™ ืขืœ ืฉืืœืช ืžืฉื” ืจื‘ื™ื ื• ืขืœื™ื• ื”ืฉืœื•ื โ€ื”ื•ื“ื™ืขื ื™ ื ื ืืช ื“ืจื›ื™ืšโ€œ ื•ืขืฉื” ื›ืŸ ื”ื•ื ื™ืชื‘ืจืš, ื›ืžื” ืฉืืžืจื• ื–ืดืœ (ืจืืฉ ื”ืฉื ื” ื™ื–,ื‘) ืฉื›ื‘ื™ื›ื•ืœ ื ืชืขื˜ืฃ ื›ืฉืดืฆ ื•ืืžืจ โ€ื”ืณ ื”ืณ ืืœ ืจื—ื•ื ื›ื•ืณโ€œ ื•ืืžืจ ืขืฉื• ืœืคื ื™ ื›ืกื“ืจ ื”ื–ื” ื•ื‘ืจื™ืช ื›ืจื•ืชื” ืœื™ืดื’ ืžื“ื•ืช ืฉืื™ื ืŸ ื—ื•ื–ืจื•ืช ืจื™ืงื.

ื•ื”ื ื” ืขืœ ืืฉืจ ื™ืงืฉื” ื›ื™ ื”ืœื ื›ืžื” ืคืขืžื™ื ืื•ืžืจื™ื ื™ืดื’ ืžื“ื•ืช ื•ืื™ืŸ ื ืขื ื™ื, ืฉืžืขืชื™ ื‘ืฉื ื‘ืขืœ ืกืคืจ ืœื‘ื ืช ื”ืกืคื™ืจ ืฉืžื“ืงื“ืง ืื•ืžืจื• โ€ืขืฉื• ืœืคื ื™ ื›ื•ืณโ€œ ื•ืœื ืืžืจื• ื–ืดืœ ืฉืืžืจ โ€ืืžืจื• ืœืคื ื™โ€œ, ืฉืจืžื– ื›ื™ ืœื ื—ืคืฅ ื”ืณ ื‘ื”ื–ื›ื™ืจ ืžื“ื•ืชื™ื• ื™ืชื‘ืจืš ื‘ืคื” ื•ืœื ื™ืขืฉื” ืื•ืชื ื‘ืคื•ืขืœ, ื›ื™ ืื ืฉื’ื ื™ื”ื™ื• ืขื•ืฉื™ืŸ ืื•ืชื ื›ื™ ื”ืžื“ื•ืช ื”ื ืืžืจื™ื ืจื—ื•ื ื•ื—ื ื•ืŸ ื›ื•ืณ ื™ื”ื™ื• ืขื•ืฉื™ื ื”ืžื–ื›ื™ืจื™ื ืื•ืชืŸ ื•ื–ื”ื• ืขืฉื• ืœืคื ื™โ€ฆ

ื•ืคื™ืจืฉ ื•ืืžืจ ืžื” ื”ืŸ ืขืœื™ืœื•ืชื™ื• ืฉื‘ื™ืดื’ ืžื“ื•ืช ืฉืื ื™ ืื•ืžืจ ืฉืฆืจื™ืš ื™ื”ื™ื• ื‘ืคื•ืขืœ ื‘ื‘ื ื™ ื™ืฉืจืืœ ื”ืœื ื”ื•ื ืจื—ื•ื ื•ื—ื ื•ืŸ ื”ืณ ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“ ืฉื”ืŸ ื”ืŸ ืžื“ื•ืช ื”ืณ ืฉื‘ื™ืดื’ ืžื“ื•ืช ื”ืฉื™ื™ื›ื•ืช ื‘ื‘ื ื™ ืื“ื ืจื—ื•ื ื•ื—ื ื•ืŸ ืืจืš ืืคื™ื ื•ืจื‘ ื—ืกื“.

ืจื•ืžืžื•ืช ืึพืœ (ืืœืฉื™ืš), ืชื”ื™ืœื™ื ืงื’:ื–

The psalmist continues on this theme, that our existence is proof of ื”ืณ's ืจื—ืžื™ื:

ื™ื ื›ื™ ื›ื’ื‘ื” ืฉืžื™ื ืขืœ ื”ืืจืฅ ื’ื‘ืจ ื—ืกื“ื• ืขืœ ื™ืจืื™ื•ืƒ
ื™ื‘ ื›ืจื—ืง ืžื–ืจื— ืžืžืขืจื‘ ื”ืจื—ื™ืง ืžืžื ื• ืืช ืคืฉืขื™ื ื•ืƒ
ื™ื’ ื›ืจื—ื ืื‘ ืขืœ ื‘ื ื™ื ืจื—ื ื”ืณ ืขืœ ื™ืจืื™ื•ืƒ
ื™ื“ ื›ื™ ื”ื•ื ื™ื“ืข ื™ืฆืจื ื•; ื–ื›ื•ืจ ื›ื™ ืขืคืจ ืื ื—ื ื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

Death does not mean that life is meaningless, when our lives are part of ื—ืกื“ ื”ืณ ืžืขื•ืœื ื•ืขื“ ืขื•ืœื.

ื˜ื• ืื ื•ืฉ ื›ื—ืฆื™ืจ ื™ืžื™ื•; ื›ืฆื™ืฅ ื”ืฉื“ื” ื›ืŸ ื™ืฆื™ืฅืƒ
ื˜ื– ื›ื™ ืจื•ื— ืขื‘ืจื” ื‘ื• ื•ืื™ื ื ื•; ื•ืœื ื™ื›ื™ืจื ื• ืขื•ื“ ืžืงื•ืžื•ืƒ
ื™ื– ื•ื—ืกื“ ื”ืณ ืžืขื•ืœื ื•ืขื“ ืขื•ืœื ืขืœ ื™ืจืื™ื•;
ื•ืฆื“ืงืชื• ืœื‘ื ื™ ื‘ื ื™ืืƒ
ื™ื— ืœืฉืžืจื™ ื‘ืจื™ืชื•; ื•ืœื–ื›ืจื™ ืคืงื“ื™ื• ืœืขืฉื•ืชืืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

And therefore, ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ, my life force praises G-d, as part of an eternal creation.

ืืขืคื™ืดื› ื”ื•ื ืื•ืคื˜ื™ืžื™ ื•ื”ื•ื ืงื•ืจื ืœื›ืœ ื”ืขื•ืœื ื›ื•ืœื• ืœื”ืœืœ ื•ืœืฉื‘ื— ืœื”ืณ ืžืชื•ืš ื‘ื˜ื—ื•ืŸ ื‘ื—ืกื“ื• ื•ื‘ื™ืฉื•ืขืชื•. ื•ื”ืจื•ืฉื ื”ื›ืœืœื™ ื”ืžืชืงื‘ืœ ืžืชื•ืš ืฉื™ืจื” ื–ื• ื”ื•ื, ืฉื”ืฉืžื™ื ื‘ื”ื™ืจื™ื ื•ืฉืžื—ื™ื ื•ืื™ืŸ ืืคื™ืœื• ืขื ื ื” ืงืœื” ืื—ืช ืžืกืชื™ืจื” ืืช ื–ื•ื”ืจ ื”ืฉืžืฉโ€”ืฉืžืฉ ื—ืกื“ื• ืฉืœ ื”ืณ.

ืคื™ื‘ืœ ืžืœืฆืจ, ืคื ื™ ืกืคืจ ืชื”ืœื™ื, ืชื”ื™ืœื™ื ืงื’

ื”ืณ ื‘ืฉืžื™ื ื”ื›ื™ืŸ ื›ืกืื•; ื•ืžืœื›ื•ืชื• ื‘ื›ืœ ืžืฉืœื”ืƒ

ืชื”ื™ืœื™ื ืงื’:ื™ื˜

ืžืชื•ืš ืžืฆื‘ ืจื•ื— ื–ื” ืื ื• ืจื•ืื™ื ื›ื™ ื‘ืกื•ืคื• ืฉืœ ื”ืคืจืง, ืœืื—ืจ ืฉื”ื’ื™ืข ืœืžื—ืฉื‘ื” ื›ื™ ื”ืณ ื‘ืฉืžื™ื ื”ื›ื™ืŸ ื›ืกืื• ื•ืžืœื›ื•ืชื• ื‘ื›ืœ ืžืฉืœื”โ€”ื‘ืื” ื”ืกืชืขืจื•ืช ื—ื“ืฉื” ืฉืœ ืฉื™ืจ ื•ืฉื‘ื—ื”, ื”ืœืœ ื•ืชื•ื“ื” ื•ืฉื•ื‘ ืขืœ ื™ื“ื™ ื”ืงืจื™ืื” ื”ืจืืฉื•ื ื” โ€ื‘ืจื›ื•โ€œ! ืื•ืœื ื”ืคืขื ื”ืคื ื™ื” ื”ื™ื ืœื™ืฆื•ืจื™ ืฉืžื™ื, ืœืžืœืื›ื™ ื”ืณ ืขื•ืฉื™ ื“ื‘ืจื•, ื›ืœ ืฆื‘ืื™ื• ืžืฉืจืชื™ื•, ืขื•ืฉื™ ืจืฆื•ื ื•โ€”ืืš ืžืŸ ื”ืฉืžื™ื ื”ื•ื ืžื’ื™ืข ืฉื•ื‘ ืœืืจืฅ: โ€ื‘ืจื›ื• ื”ืณ ื›ืœ ืžืขืฉื™ื• ื‘ื›ืœ ืžืงืžื•ืช ืžืžืฉืœืชื•โ€œ.

ืคื™ื‘ืœ ืžืœืฆืจ, ืคื ื™ ืกืคืจ ืชื”ืœื™ื, ืชื”ื™ืœื™ื ืงื’

ื› ื‘ืจื›ื• ื”ืณ ืžืœืื›ื™ื•;
ื’ื‘ืจื™ ื›ื— ืขืฉื™ ื“ื‘ืจื•; ืœืฉืžืข ื‘ืงื•ืœ ื“ื‘ืจื•ืƒ
ื›ื ื‘ืจื›ื• ื”ืณ ื›ืœ ืฆื‘ืื™ื• ืžืฉืจืชื™ื• ืขืฉื™ ืจืฆื•ื ื•ืƒ
ื›ื‘ ื‘ืจื›ื• ื”ืณ ื›ืœ ืžืขืฉื™ื• ื‘ื›ืœ ืžืงืžื•ืช ืžืžืฉืœืชื•;
ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงื’

Sein-zum-Tode leads to ื‘ืจื›ื™ ื ืคืฉื™ ืืช ื”ืณ.