ื‘ืกืดื“

Kavanot: Rising Action

Thoughts on Tanach and the Davening

Last time we ended with (ืชื”ื™ืœื™ื ืงื›ื˜:ื—)โ€Ž ื•ืœื ืืžืจื• ื”ืขื‘ืจื™ื ื‘ืจื›ืช ื”ืณ ืืœื™ื›ื; ื‘ืจื›ื ื• ืืชื›ื ื‘ืฉื ื”ืณ. We were saved from the ืฉืคืช ืฉืงืจ and ืœืฉื•ืŸ ืจืžื™ื” that started with the first ืฉื™ืจ ื”ืžืขืœื•ืช,โ€Ž ืคืจืง ืงื›, but only through a relationship with ื”ืงื‘ืดื” and each other of ืžื“ืช ื”ื“ื™ืŸ. Greeting each other ื‘ืฉื ื”ืณ has a special meaning:

ื•ื”ืชืงื™ื ื• ืฉื™ื”ื ืื“ื ืฉื•ืืœ ืืช ืฉืœื•ื ื—ื‘ืจื• ื‘ืฉืโ€ฆื•ืื•ืžืจ (ืชื”ืœื™ื ืงื™ื˜:ืงื›ื•) ืขึตืช ืœึทืขึฒืฉื‚ื•ึนืช ืœึทื”ืณ ื”ึตืคึตืจื•ึผ ืชึผื•ึนืจึธืชึถืšึธ.

ืžืฉื ื” ื‘ืจื›ื•ืช ื˜:ื”

Specifically, we greet with the word โ€œืฉืœื•ืโ€, which is a name of G-d:

ื•ื›ืฉืืžืจื• ื‘ื›ืœืœ ื”ืชืงื ื•ืช ืฉืชืงื ื• ืฉื™ื”ื ืื“ื ืฉื•ืืœ ื‘ืฉืœื•ื ื—ื‘ื™ืจื• ื‘ืฉื ื”ืึพืœ, ืžืคื ื™ ืฉืžืœืช โ€ืฉืœื•ืโ€œ ื”ื•ื ืฉื ืžืฉืžื•ืช ื”ืงื‘ืดื” (ืฉื‘ืช ื“ืฃ ื™,ื‘).

ืจืžื‘ืดื, ืžืฉื ื” ื‘ืจื›ื•ืช ื˜:ื”

And it is an example of ืขึตืช ืœึทืขึฒืฉื‚ื•ึนืช ืœึทื”ืณ ื”ึตืคึตืจื•ึผ ืชึผื•ึนืจึธืชึถืšึธ; we can use ื”ืณ's name almost casually because of the importance of ืฉืœื•ื.

ืฉื™ื”ื ืื“ื ืฉื•ืืœ ืœืฉืœื•ื ื—ื‘ื™ืจื• ื‘ืฉื: ื‘ืฉืžื• ืฉืœ ื”ืงื‘ืดื”; ื•ืœื ืืžืจื™ื ืŸ ืžื–ืœื–ืœ ื”ื•ื ื‘ื›ื‘ื•ื“ื• ืฉืœ ืžืงื•ื ื‘ืฉื‘ื™ืœ ื›ื‘ื•ื“ ื”ื‘ืจื™ื•ืช ืœื”ื•ืฆื™ื ืฉื ืฉืžื™ื ืขืœื™ื•โ€ฆืคืขืžื™ื ืฉืžื‘ื˜ืœื™ื ื“ื‘ืจื™ ืชื•ืจื” ื›ื“ื™ ืœืขืฉื•ืช ืœื”ืณ. ืืฃ ื–ื” ื”ืžืชื›ื•ื™ืŸ ืœืฉืื•ืœ ืœืฉืœื•ื ื—ื‘ืจื• ื–ื”ื• ืจืฆื•ื ื• ืฉืœ ืžืงื•ื ืฉื ืืžืจ (ืชื”ืœื™ื ืœื“:ื˜ื•) ื‘ึทึผืงึตึผืฉื ืฉึธืืœื•ึนื ื•ึฐืจึธื“ึฐืคึตื”ื•ึผ.

ืจืฉืดื™, ื‘ืจื›ื•ืช ื ื“,ื

This is hinted at in the aggadah that has formed the basis for our study of ืฉื™ืจ ื”ืžืขืœื•ืช:

ืึธืžึทืจ ื“ึผึธื•ึดื“: ืžึดื™ ืึดื™ื›ึผึธื ื“ึผึฐื™ึธื“ึทืข ืึดื™ ืฉืึฐืจึตื™ ืœึฐืžึดื›ึฐืชึผึทื‘ ืฉืึตื ืึทื—ึทืกึฐืคึผึธื, ื•ึฐื ึดืฉืึฐื“ึผึฐื™ึตื”ึผ ื‘ึผึดืชึฐื”ื•ึนืžึธื ื•ึผืžึทื ึผึทื—!โ€ฆื ึธืฉื‚ึธื ืึฒื—ึดื™ืชื•ึนืคึถืœ ืงึทืœ ื•ึธื—ื•ึนืžึถืจ ื‘ึผึฐืขึทืฆึฐืžื•ึน: ื•ึผืžึธื” ืœึทืขึฒืฉื‚ื•ึนืช ืฉืึธืœื•ึนื ื‘ึผึตื™ืŸ ืึดื™ืฉื ืœึฐืึดืฉืึฐืชึผื•ึน, ืึธืžึฐืจึธื” ืชึผื•ึนืจึธื”: ืฉืึฐืžึดื™ ืฉืึถื ึผึดื›ึฐืชึผึทื‘ ื‘ึผึดืงึฐื“ื•ึผืฉึผืึธื” ื™ึดืžึผึธื—ึถื” ืขึทืœ ื”ึทืžึผึทื™ึดื, ืœึทืขึฒืฉื‚ื•ึนืช ืฉืึธืœื•ึนื ืœึฐื›ื‡ืœ ื”ึธืขื•ึนืœึธื ื›ึผื•ึผืœึผื•ึนโ€”ืขึทืœ ืึทื—ึทืช ื›ึผึทืžึผึธื” ื•ึฐื›ึทืžึผึธื”. ืึฒืžึทืจ ืœึตื™ื”ึผ: ืฉืึฐืจึตื™. ื›ึผึธืชึตื‘ ืฉืึตื ืึทื—ึทืกึฐืคึผึธื ื•ึฐืฉืึธื“ึตื™ ืœึดืชึฐื”ื•ึนืžึธื, ื•ึผื ึฐื—ึตื™ืช ืชึผึฐื”ื•ึนืžึธื ืฉืึดื™ืชึผึฐืกึทืจ ืึทืœึฐืคึตื™ ื’ึผึทืจึฐืžึดื™ื“ึตื™.

ืกื•ื›ื” ื ื’,ื-ื‘

We treat the ืฉื ื”ืณ casually to create ืฉืœื•ื. Our relationship with ื”ืณ reflects and is reflected in our relationship with others. ืžื“ืช ื”ื“ื™ืŸ is distancing; we likened our relationship to ื”ืณ to slavery:

ื”ื ื” ื›ืขื™ื ื™ ืขื‘ื“ื™ื ืืœ ื™ื“ ืื“ื•ื ื™ื”ื ื›ืขื™ื ื™ ืฉืคื—ื” ืืœ ื™ื“ ื’ื‘ืจืชื”; ื›ืŸ ืขื™ื ื™ื ื• ืืœ ื”ืณ ืืœืงื™ื ื• ืขื“ ืฉื™ื—ื ื ื•ืƒ

ืชื”ื™ืœื™ื ืงื›ื’:ื‘

ืžื“ืช ื”ืจื—ืžื™ื means we are closer, that we feel united with the other. That is what ืฉืœื•ื means.I can treat G-d as a friend, if that means I treat my friends as friends.

But in the context of the ืฉื™ืจื™ ื”ืžืขืœื•ืช weโ€™re not there yet:

ื ืฉื™ืจ ื”ืžืขืœื•ืช;
ืžืžืขืžืงื™ื ืงืจืืชื™ืš ื”ืณืƒ
ื‘ ืื“ื ึพื™ ืฉืžืขื” ื‘ืงื•ืœื™;
ืชื”ื™ื™ื ื” ืื–ื ื™ืš ืงืฉื‘ื•ืช ืœืงื•ืœ ืชื—ื ื•ื ื™ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœ

What is the ืžืขืžืงื™ื, the depths? Most ืžืคืจืฉื™ื assume it refers to the lowly state of ื‘ื ื™ ื™ืฉืจืืœ:

ืฉื™ืจ ื”ืžืขืœื•ืช ืžืžืขืžืงื™ื:โ€ฆื‘ืขื‘ื•ืจ ื”ื™ื•ืช ื™ืฉืจืืœ ื‘ื’ืœื•ืช ื•ื“ืœื•ืช ื•ืงืœื•ืช ื•ืฉืคืœื•ืช.

ืื‘ืŸ ืขื–ืจื, ืชื”ื™ืœื™ื ืงืœ:ื

But the perek doesnโ€™t talk about this; it talks about how we want ื”ืณ to be close to us. So I would read ืžืขืžืงื™ื as our distance from ื”ืงื‘ืดื”. That is the nature of ืžื“ืช ื”ื“ื™ืŸ; it is a relationship of ื™ืจืื”.

ืžื“ื‘ืจื™ ื‘ืขืœ ืžื–ืžื•ืจ ืงืดืœ ืืœ ื”ืณ ื ื™ืชืŸ ืœื”ื‘ื™ืŸ ืฉื”ื•ื ืกื•ื‘ืœ ื‘ื”ืจื’ื™ืฉื• ืžืจื—ืง ืจื‘ ื‘ื™ื•ืชืจ ื‘ื™ื ื• ื•ื‘ื™ืŸ ื”ืณ ื›ื™ื•ื•ืŸ ืฉื”ื•ื, ื›ืžื• ื›ืœ ืื“ื, ื—ื˜ื.

ืžืื™ืจ ื•ื™ื™ืก, ืืžื•ื ื•ืช ื•ื“ืขื•ืช ื‘ืžื–ืžื•ืจื™ ืชื”ื™ืœื™ื, ืขืžืณ 177, ืžื•ื‘ื ื‘ึพืคืจื•ืคืณ ื™ื”ื•ื ืชืŸ ื™ืขืงื‘ืก, ืžื™ืจืื” ืœืื”ื‘ื” - ืขื™ื•ืŸ ื‘ืžื–ืžื•ืจื™ื ืงืดืœ-ืงืœืดื

The Rambam says that we feel inadequate and distant whenever we contemplate ื”ืณ's inifinitude:

ื‘ืฉืขื” ืฉื™ืชื‘ื•ื ืŸ ื”ืื“ื ื‘ืžืขืฉื™ื• ื•ื‘ืจื•ืื™ื• ื”ื ืคืœืื™ื ื”ื’ื“ื•ืœื™ื, ื•ื™ืจืื” ืžื”ื ื—ื›ืžืชื• ืฉืื™ืŸ ืœื” ืขืจืš ื•ืœื ืงืฅโ€ฆื•ื›ืฉืžื—ืฉื‘ ื‘ื“ื‘ืจื™ื ื”ืืœื• ืขืฆืžืŸ, ืžื™ื“ ื”ื•ื ื ืจืชืข ืœืื—ื•ืจื™ื•, ื•ื™ื™ืจื ื•ื™ืคื—ื“ ื•ื™ื™ื“ืข ืฉื”ื•ื ื‘ืจื™ื” ืงื˜ื ื” ืฉืคืœื” ืืคืœื”, ืขื•ืžื“ ื‘ื“ืขืช ืงืœื” ืžืขื•ื˜ื” ืœืคื ื™ ืชืžื™ื ื“ืขื•ืช, ื›ืžื• ืฉืืžืจ ื“ื•ื™ื“ (ืชื”ื™ืœื™ื ื—:ื“-ื”) ื›ึผึดื™ ืึถืจึฐืึถื” ืฉืึธืžึถื™ืšึธโ€ฆืžึธื” ืึฑื ื•ึนืฉื ื›ึผึดื™ ืชึดื–ึฐื›ึผึฐืจึถื ึผื•ึผ; ื•ึผื‘ึถืŸ ืึธื“ึธื ื›ึผึดื™ ืชึดืคึฐืงึฐื“ึถื ึผื•ึผ. (ืชื”ื™ืœื™ื ื—,ื“-ื”).

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ื™ืกื•ื“ื™ ื”ืชื•ืจื” ื‘:ื-ื‘

The perek continues:

ื’ ืื ืขื•ื ื•ืช ืชืฉืžืจ ื™ึพื” ืื“ื ึพื™ ืžื™ ื™ืขืžื“ืƒ
ื“ ื›ื™ ืขืžืš ื”ืกืœื™ื—ื” ืœืžืขืŸ ืชื•ืจืืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœ

If G-d is perfect and infinite, then we, imperfect human beings, cannot exist. Rav Soloveitchik calls ื™ืจืื” (Maimonides: Between Philosophy and Halakhah, p. 233) โ€œthe consciousness of ontic separationโ€. What allows us to exist is ื”ืณ's ืกืœื™ื—ื”, the miracle of ืชืฉื•ื‘ื”.

ื•ื”ื ืชื ื™ื: ืฉื‘ืขื” ื“ื‘ืจื™ื ื ื‘ืจืื• ืงื•ื“ื ืฉื ื‘ืจื ื”ืขื•ืœื ื•ืืœื• ื”ืŸ ืชื•ืจื” ื•ืชืฉื•ื‘ื”โ€ฆ

ืคืกื—ื™ื ื ื“,ื

ืชืฉื•ื‘ื” exists ืœืžืขืŸ ืชื•ืจื, so that You can be feared, so that we can continue to exist even in a relationship of ื™ืจืื”. But we want more. We want ืื”ื‘ื”, closeness. The full quote of the Rambam is:

ื‘ืฉืขื” ืฉื™ืชื‘ื•ื ืŸ ื”ืื“ื ื‘ืžืขืฉื™ื• ื•ื‘ืจื•ืื™ื• ื”ื ืคืœืื™ื ื”ื’ื“ื•ืœื™ื, ื•ื™ืจืื” ืžื”ื ื—ื›ืžืชื• ืฉืื™ืŸ ืœื” ืขืจืš ื•ืœื ืงืฅโ€”ืžื™ื“ ื”ื•ื ืื•ื”ื‘ ื•ืžืฉื‘ื— ื•ืžืคืืจ ื•ืžืชืื•ื•ื” ืชืื•ื•ื” ื’ื“ื•ืœื” ืœื™ื“ืข ื”ืฉื ื”ื’ื“ื•ืœ, ื›ืžื• ืฉืืžืจ ื“ื•ื™ื“ (ืชื”ื™ืœื™ื ืžื‘:ื’) ืฆึธืžึฐืึธื” ื ึทืคึฐืฉึดืื™ ืœึตืืœึนืงึดื™ื ืœึฐืึตึพืœ ื—ึธื™.

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ื™ืกื•ื“ื™ ื”ืชื•ืจื” ื‘:ื-ื‘

The tone then changes from a prayer to ื”ืณ (addressed in second person) to a speech to the people (with ื”ืณ referred to in the third person), describing this feeling.

ื” ืงื•ื™ืชื™ ื”ืณ ืงื•ืชื” ื ืคืฉื™; ื•ืœื“ื‘ืจื• ื”ื•ื—ืœืชื™ืƒ
ื• ื ืคืฉื™ ืœืื“ื ึพื™ ืžืฉืžืจื™ื ืœื‘ืงืจ ืฉืžืจื™ื ืœื‘ืงืจืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœ

The missing verb in ื ืคืฉื™ ืœืื“ื ึพื™ (by the parallelism, itโ€™s ืงื•ื” or ื”ื•ื—ืœื”) emphasizes this yearning to be one with ื”ืณ. It literally means โ€œmy soul is for G-dโ€.

ื™ืฉ ืœืฆื™ื™ืŸ, ืฉื‘ืžื’ื™ืœืช ืžื–ืžื•ืจื™ ืชื”ื™ืœื™ื ืฉื ืชื’ืœืชื” ื‘ืžืขืจื” 11 ื‘ืงื•ืžืจืืŸ ืคื•ืชื— ืคืกื•ืง ื• ื‘ืžื™ืœื” โ€ื”ื•ื—ื™ืœื™โ€œ (ื”ื”ืžืฉืš ื—ืกืจ), ื“ื”ื™ื™ื ื• ื”ื’ืจืกื” ื”ื™ื™ืชื” โ€ื”ื•ื—ื™ืœื™ ื ืคืฉื™ ืœื”ืณ ืžืฉื•ืžืจื™ื ืœื‘ื•ืงืจโ€œ.

ืคืจื•ืคืณ ื™ื”ื•ื ืชืŸ ื™ืขืงื‘ืก, ืžื™ืจืื” ืœืื”ื‘ื” - ืขื™ื•ืŸ ื‘ืžื–ืžื•ืจื™ื ืงืดืœ-ืงืœืดื, ื”ืขืจื” 8

Some ืžืคืจืฉื™ื read ืžืฉืžืจื™ื as โ€œI am one of those who wait for morningโ€, literally those who daven in the morning:

ื ืคืฉื™ ื”ื•ืžื” ืœื”ืณ: ื‘ืœื™ืœื” ืœื”ื™ื•ืชื” ืžืื•ืชื ื”ืื ืฉื™ื ื”ืฉื•ืžืจื™ื ืœื‘ืงืจ ื›ืœื•ืžืจ ืฉืงืžื™ื ื‘ืืฉืžื•ืจืช ื”ื‘ืงืจ ืœื”ืชืคืœืœ.

ืจื“ืดืง, ืชื”ื™ืœื™ื ืงืœ:ื•

Ibn Ezra reads it as a simile:

ื ืคืฉื™ ืงื•ืชื” ืœื”ืณ ื™ื•ืชืจ ืžืฉื•ืžืจื™ื ื”ื—ื•ืžื•ืช ืœื‘ืงืจ.

ืื‘ืŸ ืขื–ืจื, ืชื”ื™ืœื™ื ืงืœ:ื•

As someone who works overnights, I understand what it means to be ืฉืžืจื™ื ืœื‘ืงืจ.

But there is a deeper meaning to hoping for the morning:

ืกื• ื•ื”ื™ื• ื—ื™ื™ืš ืชืœืื™ื ืœืš ืžื ื’ื“; ื•ืคื—ื“ืช ืœื™ืœื” ื•ื™ื•ืžื ื•ืœื ืชืืžื™ืŸ ื‘ื—ื™ื™ืšืƒ ืกื– ื‘ื‘ืงืจ ืชืืžืจ ืžื™ ื™ืชืŸ ืขืจื‘ ื•ื‘ืขืจื‘ ืชืืžืจ ืžื™ ื™ืชืŸ ื‘ืงืจ ืžืคื—ื“ ืœื‘ื‘ืš ืืฉืจ ืชืคื—ื“ ื•ืžืžืจืื” ืขื™ื ื™ืš ืืฉืจ ืชืจืื”ืƒ

ื“ื‘ืจื™ื ืคืจืง ื›ื—

ืฉืžืจื™ื ืœื‘ืงืจ is an expression of existential angst. I wish for morning because I donโ€™t know if I will continue to be: ื•ื”ื™ื• ื—ื™ื™ืš ืชืœืื™ื ืœืš. And that is why ื ืคืฉื™ ืœืื“ื ึพื™.

The psalmist ends the perek exhorting all the people to yearn for ื”ืณ just as he does:

ื– ื™ื—ืœ ื™ืฉืจืืœ ืืœ ื”ืณ;
ื›ื™ ืขื ื”ืณ ื”ื—ืกื“;
ื•ื”ืจื‘ื” ืขืžื• ืคื“ื•ืชืƒ
ื— ื•ื”ื•ื ื™ืคื“ื” ืืช ื™ืฉืจืืœ ืžื›ืœ ืขื•ื ืชื™ื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœ

ื”ืณ is the source of ื—ืกื“, the relationship of ืื”ื‘ื”:

ืกืคื™ืจืช ื”ื—ืกื“ ืขื ื™ื ื” ื”ื•ื ืื”ื‘ื” ื•ืขื ืคื™ื”, ื•ื”ืจืฆื•ืŸ ืœื”ืฉืคื™ืข ืืœ ื”ื–ื•ืœืช ื˜ื•ื‘ ื•ื—ืกื“. ืขื ื™ืŸ ืฉืœ ื”ืฉืคืขื” ื–ื• ื”ื•ื ืœื ืœื”ืฉืคื™ืข ืœืคื™ ื›ืœื™ื• ืฉืœ ื”ืžืงื‘ืœ, ืืœื ืขืฆื ื”ื”ืฉืคืขื” ืœืขืฆืžื”.

ื—ื‘ืดื“ืคื“ื™ื”, ืกืคื™ืจืช ื”ื—ืกื“

Before, the pasuk said ืขืžืš ื”ืกืœื™ื—ื”. Now it is ืขื ื”ืณ ื”ื—ืกื“, because the ultimate source of ืกืœื™ื—ื” is ื—ืกื“.

ืกืœื— ื ื ืœืขื•ืŸ ื”ืขื ื”ื–ื” ื›ื’ื“ืœ ื—ืกื“ืš; ื•ื›ืืฉืจ ื ืฉืืชื” ืœืขื ื”ื–ื” ืžืžืฆืจื™ื ื•ืขื“ึพื”ื ื”ืƒ

ื‘ืžื“ื‘ืจ ื™ื“:ื™ื˜

ื•ื”ื•ื ื™ืคื“ื” ืืช ื™ืฉืจืืœ means we need to get to that ื—ืกื“. We need to work on a relationship of ืื”ื‘ื” rather than ื™ืจืื”.

The next perek is a continuation of the previous one, and an expansion of its last pasuk:

ื ืฉื™ืจ ื”ืžืขืœื•ืช ืœื“ื•ื“;
ื”ืณ ืœื ื’ื‘ื” ืœื‘ื™ ื•ืœื ืจืžื• ืขื™ื ื™;
ื•ืœื ื”ืœื›ืชื™ ื‘ื’ื“ืœื•ืช ื•ื‘ื ืคืœืื•ืช ืžืžื ื™ืƒ
ื‘ ืื ืœื ืฉื•ื™ืชื™ ื•ื“ื•ืžืžืชื™ ื ืคืฉื™;
ื›ื’ืžืœ ืขืœื™ ืืžื•; ื›ื’ืžืœ ืขืœื™ ื ืคืฉื™ืƒ
ื’ ื™ื—ืœ ื™ืฉืจืืœ ืืœ ื”ืณ ืžืขืชื” ื•ืขื“ ืขื•ืœืืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœื

Do not imagine that if you meet a really humble man he will be what most people call โ€˜humbleโ€™ nowadays: he will not be a sort of greasy, smarmy person, who is always telling you that, of course, he is nobody. Probably all you will think about him is that he seemed a cheerful, intelligent chap who took a real interest in what you said to himโ€ฆ He will not be thinking about humility: he will not be thinking about himself at all.

If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realise that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.

C. S. Lewis, Mere Christianity, 3:8, The Great Sin

The first step to getting closer to ื”ืงื‘ืดื” (and, by extension, to getting closer to another person) is to be quiet and listen. ืื ืœื ืฉื•ื™ืชื™ ื•ื“ื•ืžืžืชื™ ื ืคืฉื™, โ€if I had not made myself be calm and silentโ€œ is an aposiopesis.

The second step is to not treat the relationship as transactional: what can I get out of it? My ืื”ื‘ืช ื”ืณ has to be like a ื’ึผึธืžึปืœ, a weaned child, to its mother. Babies are inherently selfish; mothers exist solely to feed them. Nursing creates the close bond between mother and child but weaning does not remove that bond; it makes the bond itself the center of the relationship. I donโ€™t love ื”ืณ for what I can get out of Him.

โ€ื’ืžื•ืœโ€œ ื”ื•ื ื™ืœื“ ืฉื›ื‘ืจ ื’ืžืจ ืืช ืชืงื•ืคืช ื™ื ื™ืงืชื•, ื•ืืฃ ืขืœ ืคื™ ื›ืŸ ื”ื•ื ื›ืจื•ืš ืื—ืจื™ ืืžื•, ื•ื—ืฉ ืืช ืขืฆืžื• ื‘ืฉื™ื ื”ืื•ืฉืจ, ื›ืฉื”ื•ื ื ืฆืžื“ ืืœ ื”ื—ื–ื” ืฉืœ ืืžื• ืืฃ ืขืœ ืคื™ ืฉืื™ื ื• ืžื•ืฆื ืฉื ื—ืœื‘ ืœื™ื ื•ืง. ื›ืŸ ื”ืžืฉื•ืจืจ ื—ืฉ ืืช ืขืฆืžื• ืฉืœื™ื• ื•ืžืื•ืฉืจ ื‘ื‘ื™ื˜ื—ื•ื ื• ื‘ื”ืณโ€”ื‘ื™ื˜ื—ื•ืŸ ืฉืœื ืขืœ ืžื ืช ืœืงื‘ืœ ืคืจืก.

ืขืžื•ืก ื—ื›ื, ื”ืณ ืœื ื’ื‘ื” ืœื‘ื™

And so we move from ื™ืจืื” to ืื”ื‘ื”:

ืžื–ืžื•ืจื™ื ืงืดืœ-ืงืœืดื ืžืชืืจื™ื ืฉืœื•ืฉื” ืฉืœื‘ื™ื ื‘ื“ืจื›ื• ืฉืœ ื”ืื“ื ืืœ ืืœื•ืงื™ื•: ื”ืฉืœื‘ ื”ืจืืฉื•ืŸ ื”ื•ื ืฉืœื‘ ื”ืคื ื™ื™ื” ืืœ ื”ืณ ืžืชื•ืš ืžืฆื•ืงื” ื•ื™ืจืื” (ืชื”ื™ืœื™ื ืงืœ:ื-ื“); ื”ืฉืœื‘ ื”ืฉื ื™ ื”ื•ื ืฉืœื‘ ื”ืคื ื™ื™ื” ืืœ ื”ืณ ืžืชื•ืš ืชืงื•ื•ื” ื•ื›ืžื™ื”ื” ืฉืœ ืกืขืจืช ื ืคืฉ ื•ื—ื“ื•ื•ืช ื”ื’ื™ืœื•ื™ ื”ื—ื“ืฉ (ืชื”ื™ืœื™ื ืงืœ:ื”-ื—); ื•ื”ืฉืœื‘ ื”ืฉืœื™ืฉื™ ื”ื•ื ืฉืœื‘ ื”ืคื ื™ื™ื” ืืœ ื”ืณ ืžืชื•ืš ืฉืœื•ื•ืช ื”ื ืคืฉ ืฉืœ ืžื™ ืฉื›ื‘ืจ ืžืฆื ืืช ื“ืจื›ื• ื‘ืขื‘ื•ื“ืช ื”ืณ (ืชื”ื™ืœื™ื ืงืœื).

ืคืจื•ืคืณ ื™ื”ื•ื ืชืŸ ื™ืขืงื‘ืก, ืžื™ืจืื” ืœืื”ื‘ื” - ืขื™ื•ืŸ ื‘ืžื–ืžื•ืจื™ื ืงืดืœ-ืงืœืดื, ืขืžืณ 11

The next perek, ืชื”ื™ืœื™ื ืคืจืง ืงืœื‘, is about Davidโ€™s attempts to build the ื‘ื™ืช ื”ืžืงื“ืฉ:โ€Ž ื–ื›ื•ืจ ื”ืณ ืœื“ื•ื“โ€ฆืืฉืจ ื ืฉื‘ืข ืœื”ืณโ€ฆืืžืฆื ืžืงื•ื ืœื”ืณ. It is a long perek (for a ืฉื™ืจ ื”ืžืขืœื•ืช) and it expresses the goal of the โ€œืžืขืœื•ืชโ€: to finally get to the ื‘ื™ืช ื”ืžืงื“ืฉ. We discussed it in Sitting in Yeshiva. It is not the end of the series of ืฉื™ืจื™ ื”ืžืขืœื•ืช because David does not build the ื‘ื™ืช ื”ืžืงื“ืฉ.

There is still a step missing. We have to go from a relationship of ืื”ื‘ื” with ื”ืณ to a relationship of ืื”ื‘ื” with our fellow human beings. The ื‘ื™ืช ื”ืžืงื“ืฉ can only exist in a society of (ื“ื‘ืจื™ื ื™ื‘:ื™)โ€Ž ื”ื ื™ื— ืœื›ื ืžื›ืœ ืื™ื‘ื™ื›ื ืžืกื‘ื™ื‘ ื•ื™ืฉื‘ืชื ื‘ื˜ื—. And that is the message of the next perek.

ืฉื™ืจ ื”ืžืขืœื•ืช ืœื“ื•ื“;
ื”ื ื” ืžื” ื˜ื•ื‘ ื•ืžื” ื ืขื™ื ืฉื‘ืช ืื—ื™ื ื’ื ื™ื—ื“ืƒ

ืชื”ื™ืœื™ื ืงืœื’:ื

That ought to say it all. But the perek continues with a very odd simile:

ื›ืฉืžืŸ ื”ื˜ื•ื‘ ืขืœ ื”ืจืืฉ
ื™ืจื“ ืขืœ ื”ื–ืงืŸ ื–ืงืŸ ืื”ืจืŸ;
ืฉื™ืจื“ ืขืœ ืคื™ ืžื“ื•ืชื™ื•ืƒ

ืชื”ื™ืœื™ื ืงืœื’:ื‘

If we skipped that and went to the next (and last) pasuk, we have a more reasonable simile:

ื›ื˜ืœ ื—ืจืžื•ืŸ ืฉื™ืจื“ ืขืœ ื”ืจืจื™ ืฆื™ื•ืŸ;
ื›ื™ ืฉืึธื ืฆื•ื” ื”ืณ ืืช ื”ื‘ืจื›ื”
ื—ื™ื™ื ืขื“ ื”ืขื•ืœืืƒ

ืชื”ื™ืœื™ื ืงืœื’:ื’

The moisture (the life-giving ื˜ืœ) that starts from the highest point in ืืจืฅ ื™ืฉืจืืœ and flows down to the rest of ืฆื™ื•ืŸ is the symbol of ื”ืณ's ื‘ืจื›ื”, and the state of ืฉื‘ืช ืื—ื™ื ื’ื ื™ื—ื“ is part of that ื‘ืจื›ื”. That is ืฉืœื•ื with ื”ืงื‘ืดื” and ืฉืœื•ื ื‘ื™ืŸ ืื“ื ืœื—ื‘ื™ืจื•, and that allows for our true existence: ื—ื™ื™ื ืขื“ ื”ืขื•ืœื. We need to realize that, despite Sartre, Hell isnโ€™t other people; heaven is other people.

But what about this ืฉืžืŸ ื”ื˜ื•ื‘? The expression is familiar to us from ืงื”ืœืช:

ื˜ื•ื‘ ืฉื ืžืฉืžืŸ ื˜ื•ื‘; ื•ื™ื•ื ื”ืžื•ืช ืžื™ื•ื ื”ื•ืœื“ื•ืƒ

ืงื”ืœืช ื–:ื

(I will ignore the second half of the pasuk). The first half of the pasuk has the sound of a popular saying, a punny antimetabole. I would assume that David has the same meaning in mind as Shlomo; the midrash connects the two usages:

ื˜ื•ื‘ ืฉื ืžืฉืžืŸ ื˜ื•ื‘: ืฉื ื˜ื•ื‘ ืขื•ืœื”, ื•ืฉืžืŸ ื˜ื•ื‘ ื™ื•ืจื“. ืฉื ื˜ื•ื‘ ืขื•ืœื”, ืฉื ืืžืจ (ื‘ืจืืฉื™ืช ื™ื‘:ื‘): ื•ึฐืึถืขึถืฉื‚ึฐืšึธ ืœึฐื’ื•ึนื™ ื’ึธื“ื•ึนืœ, ื•ึทืึฒื’ึทื“ึผึฐืœึธื” ืฉืึฐืžึถืšึธ. ื•ืฉืžืŸ ื˜ื•ื‘ ื™ื•ืจื“, ืฉื ืืžืจ (ืชื”ืœื™ื ืงืœื’:ื‘): ื›ึผึทืฉึผืึถืžึถืŸ ื”ึทื˜ึผื•ึนื‘ ืขึทืœ ื”ึธืจึนืืฉื ื™ึนืจึตื“.

ืžื“ืจืฉ ืชื ื—ื•ืžื, ื•ื™ืงื”ืœ ื:ื“

And the image appears again in ืฉื™ืจ ื”ืฉื™ืจื™ื:

ืœืจื™ื— ืฉืžื ื™ืš ื˜ื•ื‘ื™ื ืฉืึถืžึถืŸ ืชื•ืจืง [ืžืฆื•ื“ืช ืฆื™ื•ืŸ: ืขื ื™ืŸ ื”ื–ืœื” ื•ืฉืคื™ื›ื”] ืฉืึฐืžึถืšึธ; ืขืœ ื›ืŸ ืขืœืžื•ืช ืื”ื‘ื•ืšืƒ

ืฉื™ืจ ื”ืฉื™ืจื™ื ื:ื’

The gemara tries to explain the image of ืฉืžืŸ ื”ื˜ื•ื‘โ€ฆืขืœ ื”ื–ืงืŸ, ื–ืงืŸ ืื”ืจืŸ:

ืชืดืจ: (ืชื”ืœื™ื ืงืœื’:ื‘) โ€ื›ืฉืžืŸ ื”ื˜ื•ื‘โ€ฆื™ื•ืจื“ ืขืœ ื”ื–ืงืŸ ื–ืงืŸ ืื”ืจืŸ ื•ื’ื•ืณโ€œ. ื›ืžื™ืŸ ืฉื ื™ ื˜ืคื™ ืžืจื’ืœื™ื•ืช ื”ื™ื• ืชืœื•ื™ื•ืช ืœืื”ืจืŸ ื‘ื–ืงื ื•. ืืžืจ ืจื‘ ืคืคื ืชื ื ื›ืฉื”ื•ื ืžืกืคืจ ืขื•ืœื•ืช ื•ื™ื•ืฉื‘ื•ืช ืœื• ื‘ืขื™ืงืจ ื–ืงื ื•. ื•ืขืœ ื“ื‘ืจ ื–ื” ื”ื™ื” ืžืฉื” ื“ื•ืื’; ืืžืจ: ืฉืžื ื—ืก ื•ืฉืœื•ื ืžืขืœืชื™ ื‘ืฉืžืŸ ื”ืžืฉื—ื”! ื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” โ€ื›ืฉืžืŸ ื”ื˜ื•ื‘ ื•ื’ื•ืณโ€œ (ืชื”ืœื™ื ืงืœื’:ื’) โ€ื›ื˜ืœ ื—ืจืžื•ืŸโ€œ; ืžื” ื˜ืœ ื—ืจืžื•ืŸ ืื™ืŸ ื‘ื• ืžืขื™ืœื”, ืืฃ ืฉืžืŸ ื”ืžืฉื—ื” ืฉื‘ื–ืงืŸ ืื”ืจืŸ ืื™ืŸ ื‘ื• ืžืขื™ืœื”. ื•ืขื“ื™ื™ืŸ ื”ื™ื” ืื”ืจืŸ ื“ื•ืื’; ืืžืจ: ืฉืžื ืžืฉื” ืœื ืžืขืœ, ืื‘ืœ ืื ื™ ืžืขืœืชื™! ื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืžืจื” ืœื• (ืชื”ืœื™ื ืงืœื’:ื) โ€ื”ื ื” ืžื” ื˜ื•ื‘ ื•ืžื” ื ืขื™ื ืฉื‘ืช ืื—ื™ื ื’ื ื™ื—ื“โ€œ. ืžื” ืžืฉื” ืœื ืžืขืœ ืืฃ ืืชื” ืœื ืžืขืœืช.

ื”ื•ืจื™ื•ืช ื™ื‘,ื

That doesnโ€™t make any sense at all. The Maharsha explains this with two other statements about Aharon:

(ืฉืžื•ืช ื“:ื™ื“) ื•ึทื™ึผึดื—ึทืจ ืึทืฃ ื”ืณ ื‘ึผึฐืžึนืฉืึถื”: ืจื‘ื™ ื™ื”ื•ืฉืข ื‘ืŸ ืงืจื—ื” ืื•ืžืจ: ื›ืœ ื—ืจื•ืŸ ืืฃ ืฉื‘ืชื•ืจื” ื ืืžืจ ื‘ื• ืจื•ืฉื, ื•ื–ื” ืœื ื ืืžืจ ื‘ื• ืจื•ืฉื. ืจืดืฉ ื‘ืŸ ื™ื•ื—ื™ ืื•ืžืจ: ืืฃ ื–ื” ื ืืžืจ ื‘ื• ืจื•ืฉื, ืฉื ืืžืจ ื”ึฒืœึนื ืึทื”ึฒืจึนืŸ ืึธื—ึดื™ืšึธ ื”ึทืœึผึตื•ึดื™, ื•ื”ืœื ื›ื”ืŸ ื”ื•ื? ื”ื›ื™ ืงืืžืจ: ืื ื™ ืืžืจืชื™ ืืชื” ื›ื”ืŸ ื•ื”ื•ื ืœื•ื™; ืขื›ืฉื™ื• ื”ื•ื ื›ื”ืŸ ื•ืืชื” ืœื•ื™. ื•ื—ื›ืžื™ื ืื•ืžืจื™ื ืœื ื ืชื›ื”ืŸ ืžืฉื” ืืœื ืฉื‘ืขืช ื™ืžื™ ื”ืžืœื•ืื™ื ื‘ืœื‘ื“.

ื–ื‘ื—ื™ื ืงื‘,ื

ื”ืœืœ ืื•ืžืจ: ื”ื•ื™ ืžืชืœืžื™ื“ื™ื• ืฉืœ ืื”ืจืŸ, ืื•ื”ื‘ ืฉืœื•ื ื•ืจื•ื“ืฃ ืฉืœื•ื, ืื•ื”ื‘ ืืช ื”ื‘ืจื™ื•ืช ื•ืžืงืจื‘ืŸ ืœืชื•ืจื”.

ืžืฉื ื” ืื‘ื•ืช ื:ื™ื‘

The Maharsha explains that the ืฉืžืŸ ื˜ื•ื‘ that ื™ืจื“ ืขืœ ืคื™ ืžื“ื•ืชื™ื•, literally โ€œfell onto the opening of his garmentโ€, symbolizes โ€œcame down as a result of his speech and his characterโ€. The oil that remained symbolized the fact that the ืฉืžืŸ ื”ืžืฉื›ื”, the anointing oil, would remain with his descendants.

ื™ื‘ ืœื›ืŸ ืืžืจ; ื”ื ื ื™ ื ืชืŸ ืœื• ืืช ื‘ืจื™ืชื™ ืฉืœื•ืืƒ ื™ื’ ื•ื”ื™ืชื” ืœื• ื•ืœื–ืจืขื• ืื—ืจื™ื• ื‘ืจื™ืช ื›ื”ื ืช ืขื•ืœื ืชื—ืช ืืฉืจ ืงื ื ืœืืœืงื™ื• ื•ื™ื›ืคืจ ืขืœ ื‘ื ื™ ื™ืฉืจืืœืƒ

ื‘ืžื“ื‘ืจ ืคืจืง ื›ื”

ืจืดืœ ืขืœ ื‘ืฉื‘ื™ืœ ืžื“ื•ืชื™ื• ืฉื”ื™ื• ืœื• ื‘ืคื™ื• ืฉื”ื™ื” ืžืกืคืจ ื•ืžื“ื‘ืจ ืฉืœื•ื ื‘ื™ืŸ ืื™ืฉ ืœื—ื‘ื™ืจื• ื•ืขืดื– ืืžืจ ื›ืฉื”ื•ื ืžืกืคืจ ืขื ืื—ืจื™ื ื“ื”ื™ื™ื ื• ืœืขืฉื•ืช ืฉืœื•ื ื‘ื™ื ื™ื”ื ื”ื™ื• ืขื•ืœื•ืช ื•ื™ื•ืฉื‘ื•ืช ืœื• ื›ื•ืณ, ืœืจืžื•ื– ื“ื‘ื–ื›ื•ืช ื–ื” ื”ื•ื ื–ื•ื›ื” ืฉืœื ื™ื”ื™ื” ืœืžืฉื™ื—ื™ื• ื”ืคืกืง.

ื•ืืžืจ ืฉืขืœ ื“ื‘ืจ ื–ื” ืฉืจืื” ื‘ืื”ืจืŸ ื”ื™ื” ืžืฉื” ื“ื•ืื’ , ืฉื”ื•ื ื”ื™ื” ื’ืดื› ื›ืดื’ ื•ืœื ื–ื›ื” ืœื‘ืณ ื˜ื™ืคื™ืŸ ืฉื™ื‘ื˜ื™ื—ื• ื”ืฉืดื™โ€ฆืฉืœื ื™ืคืกืงื• ืžื–ืจืขื•โ€ฆื•ืขืดื› ื”ื™ื” ื“ื•ืื’ ืฉืžื ืžืขืœืชื™ ื‘ืฉืžืŸ ื”ืžืฉื—ื” ืฉื™ืฉ ื‘ื• ืฉื•ื ืžืขื™ืœื” ื•ื—ื˜ื ืฉืœื ื–ื›ื™ืชื™ ืœืฉืžืŸ ื”ืžืฉื•ื—ื™ื ื”ืืœื• ื›ืžื• ืฉื–ื›ื” ืื—ื™ ืื”ืจืŸโ€ฆื•ืืžืจ ืฉื™ืฆืชื” ื‘ืดืง ื•ืืžืจื” ื›ื˜ืœ ื—ืจืžื•ืŸ ื•ื’ื•ืณ ื›ื™ ื”ื ื” ื”ืจ ื—ืจืžื•ืŸ ื”ื•ื ื™ื•ืชืจ ื’ื‘ื•ื” ืžื”ืจ ืฆื™ื•ืŸ ื•ื”ื˜ืœ ื™ื•ืจื“ ืžืžื ื• ืœื”ืจ ืฆื™ื•ืŸ; ื•ื›ืฉื ืฉืื™ืŸ ื‘ื—ืจืžื•ืŸ ืžืขื™ืœื” ืฉื”ื•ื ืžื ื™ื— ืœื™ืจื“ ื”ื˜ืœ ืžืžื ื•, ืื‘ืœ ื”ื•ื ืœืžืขืœืชื• ืืฉืจ ื”ื•ื ืžื•ืจื™ื“ ื•ืžืฉืคื™ืข ื”ื˜ืœ ืœื”ืจ ืฆื™ื•ืŸโ€ฆื•ื‘ื“ืžื™ื•ืŸ ื”ื–ื” ืฉืžืŸ ื”ืžืฉื—ื” ืฉื‘ื–ืงืŸ ืื”ืจืŸ ื•ืœื ื‘ื–ืงื ืชืš ืื™ืŸ ื‘ืš ื—ืฉืฉ ืžืขื™ืœื”; ืื‘ืœ ื”ื•ื ืœืžืขืœืชืš, ืฉืืชื” ื”ื•ื ื”ืจืืฉ ื•ืืชื” ืžืฉืคื™ืข ืœื”ื™ื•ืช ื”ื›ื”ื•ื ื” ืžื–ืจืข ืื—ื™ืš ืœื• ื•ืœื–ืจืขื• ืœื“ื•ืจื•ืช. ื•ืœื›ืš ืœื ื›ืชื™ื‘ โ€ืขืœ ืจืืฉ ืื”ืจืŸโ€œ ื›ื“ื›ืชื™ื‘ โ€ืขืœ ื–ืงืŸ ืื”ืจืŸโ€œ, ื›ื™ ื”ืจืืฉ ื”ื ืืžืจ ื‘ื›ืชื•ื‘ ื”ื•ื ืžืฉื” ืฉื”ื•ื ืจืืฉื• ืฉืœ ืื”ืจืŸโ€ฆ

ืืžืจ ืขื•ื“ ื•ืขื“ื™ื™ืŸ ื”ื™ื” ืื”ืจืŸ ื“ื•ืื’ ื›ื•ืณ, ื›ืžืดืฉ ืœืขื™ืœ ื›ื™ ื›ืฉืžืชื• ื‘ื ื™ื• ืฉื”ื™ื• ื‘ืณ ืกื’ื ื™ ื›ื”ื•ื ื”โ€ฆื”ื™ื” ื“ื•ืื’ ื•ืชืœื” ืžื™ืชืชืŸ ื‘ื• ื‘ืขื•ืŸ ื”ืขื’ืœโ€ฆื•ืืžืจ ืฉื™ืฆืชื” ื‘ืช ืงื•ืœ ื•ืืดืœ ื”ื ื” ืžื” ื˜ื•ื‘ ื•ืžื” ื ืขื™ื ื•ื’ื•ืณ ื–ื›ืจ ื‘ืณ ืžืขืœื•ืช ื˜ื•ื‘ ื ืืžืจ ืขืœ ื‘ืขืœ ืžื“ื•ืช ื˜ื•ื‘ื•ืช ืฉื”ื™ื• ื‘ืื”ืจืŸ ื•ื ืขื™ื ื ืืžืจ ืขืœ ื”ืžื•ืฉื›ืœื•ืช ื›ืžืดืฉ ืขืœ ื”ืชื•ืจื” ืืžืจื™ ื ื•ืขื ืฉื”ื™ื” ื‘ืžืฉื”โ€ฆ

ืžื”ืจืฉืดื, ื—ื™ื“ื•ืฉื™ ืื’ื“ื•ืช, ื”ื•ืจื™ื•ืช ื™ื‘:ื

ืฉืžืŸ symbolizes the ื‘ืจื›ื” that ื”ืณ gives human beings. ืฉืžืŸ ื˜ื•ื‘ is ืฉืžืŸ ืชื•ืจืง; oil that is poured out, that is given to others. Just like the waters of ื—ืจืžื•ืŸ that supply all of ืฆื™ื•ืŸ, and like Moshe who anointed his brother as ื›ื”ืŸ in his place, generosity to one another is the ืžื” ื˜ื•ื‘ ื•ืžื” ื ืขื™ื ืฉื‘ืช ืื—ื™ื ื’ื ื™ื—ื“ that leads to ืฆื•ื” ื”ืณ ืืช ื”ื‘ืจื›ื”; ื—ื™ื™ื ืขื“ ื”ืขื•ืœื.

The ืฉืžืŸ ื˜ื•ื‘ symbolizes the ื‘ืจื›ื” that ื”ืณ gives Aharon because he is a ืื•ื”ื‘ ืฉืœื•ื ื•ืจื•ื“ืฃ ืฉืœื•ื and thereby takes the ืฉื ื”ืณ of ืฉืœื•ื and turns it into his own ืฉื that is even greater than ืฉืžืŸ ื˜ื•ื‘. It is the reputation that acts as a lesson for others, spreading the ืฉื‘ืช ืื—ื™ื ื’ื ื™ื—ื“. And when we learn that lesson, we move on to the last ืฉื™ืจ ื”ืžืขืœื•ืช:

ื ืฉื™ืจ ื”ืžืขืœื•ืช;
ื”ื ื” ื‘ืจื›ื• ืืช ื”ืณ ื›ืœ ืขื‘ื“ื™ ื”ืณ
ื”ืขืžื“ื™ื ื‘ื‘ื™ืช ื”ืณ ื‘ืœื™ืœื•ืชืƒ
ื‘ ืฉืื• ื™ื“ื›ื ืงื“ืฉ; ื•ื‘ืจื›ื• ืืช ื”ืณืƒ
ื’ ื™ื‘ืจื›ืš ื”ืณ ืžืฆื™ื•ืŸ; ืขืฉื” ืฉืžื™ื ื•ืืจืฅืƒ

ืชื”ื™ืœื™ื ืคืจืง ืงืœื“

(We analyzed this in detail in ื”ืœืœ ื”ื’ื“ื•ืœ). Having escaped ืžืฉืคืช ืฉืงืจ, ืžืœืฉื•ืŸ ืจืžื™ื”, out of the ื”ืžื™ื ื”ื–ื™ื“ื•ื ื™ื and climbed ืžืžืขืžืงื™ื to the heights of ื—ืจืžื•ืŸ, we now can be one of those ื”ืขืžื“ื™ื ื‘ื‘ื™ืช ื”ืณ. And that is what the ืฉื™ืจื™ ื”ืžืขืœื•ืช are all about.