ื‘ืกืดื“

Kavanot: Silly Love Songs

Thoughts on Tanach and the Davening

The next perek I want to look at is a ืฉื™ืจ ื™ื“ื™ื“ืช, a love song.

ืœืžื ืฆื— ืขืœ ืฉืฉื ื™ื ืœื‘ื ื™ ืงืจื—; ืžืฉื›ื™ืœ ืฉื™ืจ ื™ื“ื™ื“ืชืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”:ื

ืœืžื ืฆื—: ืฉื™ืจ ื–ื” ื™ืกื“ื•ื”ื• ื‘ื ื™ ืงืจื— ืœื›ื‘ื•ื“ ื”ืžืœืš ื•ื”ืžืœื›ื” ื‘ื™ื•ื ื—ืชื•ื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื•.

ืžืœื‘ื™ืดื, ืชื”ื™ืœื™ื ืžื”:ื

The expression ื‘ื™ื•ื ื—ืชื•ื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• is of course from ืฉื™ืจ ื”ืฉื™ืจื™ื:

ืฆืื™ื ื” ื•ืจืื™ื ื” ื‘ื ื•ืช ืฆื™ื•ืŸ ื‘ืžืœืš ืฉืœืžื”; ื‘ืขื˜ืจื” ืฉืขื˜ืจื” ืœื• ืืžื• ื‘ื™ื•ื ื—ืชื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื•ืƒ

ืฉื™ืจ ื”ืฉื™ืจื™ื ื’:ื™ื

And the Malbim makes the point that this is very much like ืฉื™ืจ ื”ืฉื™ืจื™ื, a love song; in this case it seems to be a wedding song sung to a king and a princess.

ื‘ ืจื—ืฉ ืœื‘ื™ ื“ื‘ืจ ื˜ื•ื‘ ืืžืจ ืื ื™ ืžืขืฉื™ ืœืžืœืš;
ืœืฉื•ื ื™ ืขื˜ ืกื•ืคืจ ืžื”ื™ืจืƒ
ื’ ื™ืคื™ืคื™ืช ืžื‘ื ื™ ืื“ื ื”ื•ืฆืง ื—ืŸ ื‘ืฉืคืชื•ืชื™ืš;
ืขืœ ื›ืŸ ื‘ืจื›ืš ืืœืงื™ื ืœืขื•ืœืืƒ
ื“ ื—ื’ื•ืจ ื—ืจื‘ืš ืขืœ ื™ืจืš ื’ื‘ื•ืจ ื”ื•ื“ืš ื•ื”ื“ืจืšืƒ
ื” ื•ื”ื“ืจืš ืฆืœื— ืจื›ื‘ ืขืœ ื“ื‘ืจ ืืžืช ื•ืขื ื•ื” ืฆื“ืง;
ื•ืชื•ืจืš ื ื•ืจืื•ืช ื™ืžื™ื ืšืƒ
ื• ื—ืฆื™ืš ืฉื ื•ื ื™ื; ืขืžื™ื ืชื—ืชื™ืš ื™ืคืœื•; ื‘ืœื‘ ืื•ื™ื‘ื™ ื”ืžืœืšืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”

The parallel to ืฉื™ืจ ื”ืฉื™ืจื™ื is important, because it reminds us that the fact that is included in ืชื ืดืš means we have to read it as a religious text, while not losing its surface meaning. This perek is the locus classicus for the idea that ืื™ืŸ ืžืงืจื ื™ื•ืฆื ืžื™ื“ื™ ืคืฉื•ื˜ื•:

ืœื ื™ืฆื ื”ืื™ืฉ ืœื ื‘ืกื™ื™ืฃ ื•ืœื ื‘ืงืฉืช ื•ืœื ื‘ืชืจื™ืก ื•ืœื ื‘ืืœื” ื•ืœื ื‘ืจื•ืžื—, ื•ืื ื™ืฆื ื—ื™ื™ื‘ ื—ื˜ืืช. ืจื‘ื™ ืืœื™ืขื–ืจ ืื•ืžืจ ืชื›ืฉื™ื˜ื™ืŸ ื”ืŸ ืœื•, ื•ื—ื›ืดื ืื™ื ืŸ ืืœื ืœื’ื ืื™โ€ฆ

ืžืฉื ื” ืฉื‘ืช ื•:ื“

ืืดืœ ืื‘ื™ื™ ืœืจื‘ ื“ื™ืžื™โ€ฆืžืดื˜ ื“ืจืดื ื“ืืžืจ ืชื›ืฉื™ื˜ื™ืŸ ื”ืŸ ืœื•? ื“ื›ืชื™ื‘ (ืชื”ืœื™ื ืžื”:ื“) ื—ึฒื’ื•ึนืจ ื—ึทืจึฐื‘ึผึฐืšึธ ืขึทืœ ื™ึธืจึตืšึฐ ื’ึผึดื‘ึผื•ึนืจ ื”ื•ึนื“ึฐืšึธ ื•ึทื”ึฒื“ึธืจึถืšึธ. ืืดืœ ืจื‘ ื›ื”ื ื ืœืžืจ ื‘ืจื™ื” ื“ืจื‘ ื”ื•ื ื: ื”ืื™ ื‘ื“ื‘ืจื™ ืชื•ืจื” ื›ืชื™ื‘! ืืดืœ ืื™ืŸ ืžืงืจื ื™ื•ืฆื ืžื™ื“ื™ ืคืฉื•ื˜ื•. ืืดืจ ื›ื”ื ื: ื›ื“ ื”ื•ื™ื ื ื‘ืจ ืชืžื ื™ ืกืจื™ ืฉื ื™ืŸ ื•ื”ื•ื” ื’ืžื™ืจื ื ืœื™ื” ืœื›ื•ืœื™ื” ื”ืฉืดืก ื•ืœื ื”ื•ื” ื™ื“ืขื ื ื“ืื™ืŸ ืžืงืจื ื™ื•ืฆื ืžื™ื“ื™ ืคืฉื•ื˜ื• ืขื“ ื”ืฉืชื; ืžืื™ ืงืžืดืœ? ื“ืœื™ื’ืžืจ ืื™ื ื™ืฉ ื•ื”ื“ืจ ืœื™ืกื‘ืจ.

ืฉื‘ืช ืกื’,ื

We have mentioned many times that ืคืฉื˜ includes metaphors and symbolism, but here everyone agrees that the metaphoric reading, of ื—ืจื‘ as ื“ื‘ืจื™ ืชื•ืจื”, is ื“ืจืฉ. The ืคืฉื˜ reading here is literal. But we need to look at the metaphor as well.

ืขืœ ืฉื•ืฉื ื™ื: ืœื›ื‘ื•ื“ ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื™ืกื“ื• ื”ืฉื™ืจ ื”ื–ื” ืฉื”ื ืจื›ื™ื ื›ืฉื•ืฉื ื™ื ื•ื ืื™ื ื›ืฉื•ืฉื ื, ื•ืžืจื˜ื™ื‘ื™ื ืžืขืฉื™ื ื˜ื•ื‘ื™ื ื›ืฉื•ืฉื ื™ื.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืžื”:ื

The Artscroll Tehillim reads ืฉืฉื ื™ื as a pun on ืฉื‚ึถืฉึนื ึดื™ื, those who study.

ื•ืฉื ื ืชื ืœื‘ื ื™ืš ื•ื“ื‘ืจืช ื‘ื; ื‘ืฉื‘ืชืš ื‘ื‘ื™ืชืš ื•ื‘ืœื›ืชืš ื‘ื“ืจืš ื•ื‘ืฉื›ื‘ืš ื•ื‘ืงื•ืžืšืƒ

ื“ื‘ืจื™ื ื•:ื–

The โ€œwarrior kingโ€ here is the Torah scholar.

ื•ืชื•ืจืš: ื”ืชื•ืจื” ื•ื“ื‘ืจ ื”ืืžืช ืฉืชืขืกื•ืง ื‘ื• ื”ื™ื ืชื•ืจื” ืื•ืชืš ื˜ื›ืกื™ืกื™ ื”ืžืœื—ืžื” ืœืขืฉื•ืช ื™ืžื™ื ืš ื ื•ืจืื•ืช ืœืคื™ ืฉื”ื–ื›ื™ืจ ืชืœืžื•ื“ ืชื•ืจื” ื‘ืœืฉื•ืŸ ืžืœื—ืžื” ื ื•ืคืœ ื‘ื• ืœืณ ื™ืžื™ืŸ ื”ืžื™ื•ืžื ืช ืœื”ืœื—ื.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืžื”:ื”

ื‘ื“ื‘ืจื™ ืชื•ืจื” ื›ืชื™ื‘: ื”ื•ื™ ื–ื”ื™ืจ ืœื—ื–ืจ ืขืœ ืžืฉื ืชืš ืฉืชื”ื ืžื–ื•ืžื ืช ืœืš ื‘ืฉืขืช ื”ื“ื™ืŸ ืœื”ื‘ื™ื ืจืื™ื” ื›ื—ืจื‘ ืขืœ ื™ืจืš ื’ื‘ื•ืจ ืœื ืฆื— ื‘ืžืœื—ืžื” ื•ื”ื•ื ื”ื•ื“ืš ื•ื”ื“ืจืš.

ืจืฉืดื™, ืฉื‘ืช ืกื’,ื

We see that metaphor elsewhere in ืชื”ื™ืœื™ื:

ื›ื—ืฆื™ื ื‘ื™ื“ ื’ื‘ื•ืจ ื›ืŸ ื‘ื ื™ ื”ื ืขื•ืจื™ืืƒ

ืชื”ื™ืœื™ื ืงื›ื–:ื“

ื›ืŸ ื‘ื ื™ ื”ื ืขื•ืจื™ื: ื”ืชืœืžื™ื“ื™ื ืฉืื“ื ืžืขืžื™ื“ ืžื ืขื•ืจื™ื•.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืงื›ื–:ื“

ืืžืจ ืจื‘ื™ ื™ืจืžื™ื” ืืžืจ ืจื‘ื™ ืืœืขื–ืจ: ืฉื ื™ ืชืœืžื™ื“ื™ ื—ื›ืžื™ื ื”ืžื—ื“ื“ื™ืŸ ื–ื” ืœื–ื” ื‘ื”ืœื›ื” ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืžืฆืœื™ื— ืœื”ื, ืฉื ืืžืจ: ื•ึทื”ึฒื“ึธืจึฐืšึธโ€‰ ืฆึฐืœึทื—. ืืœ ืชืงืจื™: ื•ึทื”ึฒื“ึธืจึฐืšึธ, ืืœื ื•ึทื—ึฒื“ึธื“ึฐืšึธ. ื•ืœื ืขื•ื“ ืืœื ืฉืขื•ืœื™ืŸ ืœื’ื“ื•ืœื”, ืฉื ืืžืจ: ืฆึฐืœึทื— ืจึฐื›ึทื‘.

ืฉื‘ืช ืกื’,ื

We looked at the lists of Davidโ€™s warriors in To Form a More Perfect Union, and how the midrash saw all those stories as descriptions of accomplishments in Torah.

ืžื“ืจืฉื™ ื—ื–ืดืœ ืจื‘ื™ื ืœื•ืงื—ื™ื ืคืกื•ืงื™ ืชื ืดืš ืฉื ืืžืจื• ื‘ื”ืงืฉืจ ืžืœื—ืžืชื™ ืžื•ื‘ื”ืง, ื•ืžืขื‘ื™ืจื™ื ืื•ืชื ืœืชื—ื•ืžื™ ืœื™ืžื•ื“ ื”ืชื•ืจื” ื•ืขื‘ื•ื“ืช ื”ืณ. ืœืžืฉืœ, ืœืคื™ ื”ืžื“ืจืฉื™ื, ื”ื’ื™ื‘ื•ืจื™ื ืฉืœ ื“ื•ื“ ืœื ื”ืœื›ื• ืœืžื—ื ื” ืคืœืฉืชื™ื ื›ื“ื™ ืœืฉืื•ื‘ ืžื™ื ืœื“ื•ื“ [ืจืื” ืฉืžื•ืืœ ื‘ืคืจืง ื›ื’]โ€”ืืœื ื”ืœื›ื• ืœื—ื›ืžื™ื ืœื‘ืจืจ ื“ื‘ืจ ื”ืœื›ื”, ื•ื‘ื ื™ื”ื• ื‘ื™ืŸ ื™ื”ื•ื™ื“ืข ืœื ื ืœื—ื ื‘ืืจื™ื” ืืœื ื‘ื™ืฆืจื•. ืืคืฉืจ ื”ื™ื” ืœื—ืฉื•ื‘ ืฉื—ื›ืžื™ื ืžืฉื ื™ื ืืช ื”ืชืคื™ืกื” ืฉืœื ื• ืขืœ ืื‘ื•ืชื™ื ื•โ€”ื”ื ืœื ื”ื™ื• ืื ืฉื™ ืžืœื—ืžื”, ื›ืคื™ ืฉื ืจืื” ืžืคืฉื˜ ื”ื›ืชื•ื‘ื™ื, ืืœื ืœื•ืžื“ื™ ืชื•ืจื”.

ื—ื™ื™ื ืืงืฉื˜ื™ื™ืŸ, ืžืœื—ืžืชื” ืฉืœ ืชื•ืจื”

The perek (as ืคืฉื˜) continues to describe how wonderful this king is, now in peacetime:

ื– ื›ืกืืš ืืœืงื™ื ืขื•ืœื ื•ืขื“; ืฉื‘ื˜ ืžื™ืฉืจ ืฉื‘ื˜ ืžืœื›ื•ืชืšืƒ
ื— ืื”ื‘ืช ืฆื“ืง ื•ืชืฉื ื ืจืฉืข;
ืขืœ ื›ืŸ ืžืฉื—ืš ืืœืงื™ื ืืœืงื™ืš ืฉืžืŸ ืฉืฉื•ืŸ ืžื—ื‘ืจืšืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”

This king is a human being, sitting on ื›ืกื ืืœืงื™ื. The throne of Israel is the throne of G-d.

ื•ื™ืงื ื”ืณ ืืช ื“ื‘ืจื• ืืฉืจ ื“ื‘ืจ; ื•ืืงื•ื ืชื—ืช ื“ื•ื™ื“ ืื‘ื™ ื•ืืฉื‘ ืขืœ ื›ืกื ื™ืฉืจืืœ ื›ืืฉืจ ื“ื‘ืจ ื”ืณ ื•ืื‘ื ื” ื”ื‘ื™ืช ืœืฉื ื”ืณ ืืœืงื™ ื™ืฉืจืืœืƒ

ื“ื‘ืจื™ ื”ื™ืžื™ื ื‘ ื•:ื™

ื•ื™ืฉื‘ ืฉืœืžื” ืขืœ ื›ืกื ื”ืณ ืœืžืœืš ืชื—ืช ื“ื•ื™ื“ ืื‘ื™ื• ื•ื™ืฆืœื—; ื•ื™ืฉืžืขื• ืืœื™ื• ื›ืœ ื™ืฉืจืืœืƒ

ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื›ื˜:ื›ื’

Similarly, fighting the wars of Israel is fighting the wars of G-d.

ื ื•ื™ื“ื‘ืจ ื”ืณ ืืœ ืžืฉื” ืœืืžืจืƒ ื‘ ื ืงื ื ืงืžืช ื‘ื ื™ ื™ืฉืจืืœ ืžืืช ื”ืžื“ื™ื ื™ื; ืื—ืจ ืชืืกืฃ ืืœ ืขืžื™ืšืƒ ื’ ื•ื™ื“ื‘ืจ ืžืฉื” ืืœ ื”ืขื ืœืืžืจ ื”ื—ืœืฆื• ืžืืชื›ื ืื ืฉื™ื ืœืฆื‘ื; ื•ื™ื”ื™ื• ืขืœ ืžื“ื™ืŸ ืœืชืช ื ืงืžืช ื”ืณ ื‘ืžื“ื™ืŸืƒ

ื‘ืžื“ื‘ืจ ืคืจืง ืœื

But within the metaphor, it is the Torah scholar is sitting on the โ€œthrone of G-dโ€.

ื›ืกืืš ืืœืงื™ื. ื›ืกืืš ืฉืจ ื•ืฉื•ืคื˜ ืœืขื•ืœื ื•ืขื“ ื›ืขื ื™ืŸ ืฉื ืืžืจ ื ืชืชื™ืš ืืœื”ื™ื ืœืคืจืขื” (ืฉืžื•ืช ื•ืณ) ื•ืœืžื” ื‘ืฉื‘ื™ืœ ืฉืฉื‘ื˜ ืžื™ืฉื•ืจ ืฉื‘ื˜ ืžืœื›ื•ืชืš ืฉืžืฉืคื˜ื™ืš ืืžืช ื•ืจืื•ื™ ืืชื” ืœืžืœื•ืš.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืžื”:ื–

The perek continues to describe the kingโ€™s finery:

ื˜ ืžืจ ื•ืื”ืœื•ืช ืงืฆื™ืขื•ืช ื›ืœ ื‘ื’ื“ืชื™ืš; ืžืŸ ื”ื™ื›ืœื™ ืฉืŸ ืžื ื™ ืฉืžื—ื•ืšืƒ
ื™ ื‘ื ื•ืช ืžืœื›ื™ื ื‘ื™ืงืจื•ืชื™ืš; ื ืฆื‘ื” ืฉื’ืœ ืœื™ืžื™ื ืš ื‘ื›ืชื ืื•ืคื™ืจืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”

In the sense of the metaphor, the royal consort of the king, the ืฉื’ืœ, is the Torah itself:

ืคึผึทืœึฐื›ึตื™ ืžึทืœึฐื›ึผึฐื•ึธืชึธื ืึธืชึดื™ืŸ ืœึฐืžึดืงึฐื‘ึผึตืœ ืึทืคึผึธืšึฐ ื•ึผืœึฐื™ึทืงึฐืจื•ึผืชึธืšึฐ ื‘ึผึดื–ึฐืžึทืŸ ื“ึดืžึฐืขึทืชึผึทื“ ืกึฐืคึทืจ ืื•ึนืจึทื™ึฐื™ืชึธื ื‘ึผึดืกึฐื˜ึทืจ ื™ึฐืžึดื™ื ึธืšึฐ ื•ึผืžึดืชึฐื›ึผึทืชึผึฐื‘ึธื ื‘ึผึฐืื•ึนื‘ึธืจึดื™ื–ึดื™ืŸ ื“ึฐืžึดืŸ ืื•ึนืคึดื™ืจืƒ

ืชืจื’ื•ื ืชื”ืœื™ื ืžื”:ื™

And the Torah turns that metaphor into a physical symbol:

ื˜ื• ืฉื•ื ืชืฉื™ื ืขืœื™ืš ืžืœืš ืืฉืจ ื™ื‘ื—ืจ ื”ืณ ืืœืงื™ืš ื‘ื•; ืžืงืจื‘ ืื—ื™ืš ืชืฉื™ื ืขืœื™ืš ืžืœืš ืœื ืชื•ื›ืœ ืœืชืช ืขืœื™ืš ืื™ืฉ ื ื›ืจื™ ืืฉืจ ืœื ืื—ื™ืš ื”ื•ืืƒโ€ฆื™ื— ื•ื”ื™ื” ื›ืฉื‘ืชื• ืขืœ ื›ืกื ืžืžืœื›ืชื• ื•ื›ืชื‘ ืœื• ืืช ืžืฉื ื” ื”ืชื•ืจื” ื”ื–ืืช ืขืœ ืกืคืจ ืžืœืคื ื™ ื”ื›ื”ื ื™ื ื”ืœื•ื™ืืƒ ื™ื˜ ื•ื”ื™ืชื” ืขืžื• ื•ืงืจื ื‘ื• ื›ืœ ื™ืžื™ ื—ื™ื™ื• ืœืžืขืŸ ื™ืœืžื“ ืœื™ืจืื” ืืช ื”ืณ ืืœืงื™ื• ืœืฉืžืจ ืืช ื›ืœ ื“ื‘ืจื™ ื”ืชื•ืจื” ื”ื–ืืช ื•ืืช ื”ื—ืงื™ื ื”ืืœื” ืœืขืฉืชืืƒ ื› ืœื‘ืœืชื™ ืจื•ื ืœื‘ื‘ื• ืžืื—ื™ื• ื•ืœื‘ืœืชื™ ืกื•ืจ ืžืŸ ื”ืžืฆื•ื” ื™ืžื™ืŸ ื•ืฉืžืื•ืœ ืœืžืขืŸ ื™ืืจื™ืš ื™ืžื™ื ืขืœ ืžืžืœื›ืชื• ื”ื•ื ื•ื‘ื ื™ื• ื‘ืงืจื‘ ื™ืฉืจืืœืƒ

ื“ื‘ืจื™ื ืคืจืง ื™ื–

Then the volta: the psalmist turns their attention from the king to his bride:

ื™ื ืฉืžืขื™ ื‘ืช ื•ืจืื™ ื•ื”ื˜ื™ ืื–ื ืš; ื•ืฉื›ื—ื™ ืขืžืš ื•ื‘ื™ืช ืื‘ื™ืšืƒ
ื™ื‘ ื•ื™ืชืื• ื”ืžืœืš ื™ืคื™ืš; ื›ื™ ื”ื•ื ืื“ื ื™ืš ื•ื”ืฉืชื—ื•ื™ ืœื•ืƒ
ื™ื’ ื•ื‘ืช ืฆืจ; ื‘ืžื ื—ื” ืคื ื™ืš ื™ื—ืœื• ืขืฉื™ืจื™ ืขืืƒ
ื™ื“ ื›ืœ ื›ื‘ื•ื“ื” ื‘ืช ืžืœืš ืคื ื™ืžื”; ืžืžืฉื‘ืฆื•ืช ื–ื”ื‘ ืœื‘ื•ืฉื”ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”

In the sense of the metaphor, the ื‘ืช ืžืœืš is the Jewish people as a whole, who are to submit to the authority of the Torah (as explained by ื—ื–ืดืœ):

ืฉืžืขื™ ื‘ืช ื•ืจืื™: ืฉืžืขื™ ื›ื ืกืช ื™ืฉืจืืœ ื•ืจืื™ ื“ืจืš ื”ื˜ื•ื‘.

ืจืฉืดื™, ืชื”ื™ืœื™ื ืžื”:ื™ื

And ื‘ืช ืฆืจ could be taken as an apostrophe; the ื‘ืช ืžืœืš is ื‘ืช ืฆืจ. But the ืžืคืจืฉื™ื take the phrase ื‘ืช ืฆืจ as the subject of the verse; the inhabitants of Tyre, the rich Phonecian merchants, will pay seek your favor, if you listen to the Torah scholars (ื”ื˜ื™ ืื–ื ืš):

ื•ื‘ืช ืฆื•ืจ: ื’ื ืขื“ืช ืฆื•ืจ ื‘ื”ื‘ืืช ืžื ื—ื” ื™ื‘ืงืฉื• ืคื ื™ืš ืœืžืœืื•ืช ืฉืืœืชื ื•ืขื ื›ื™ ื”ืžื” ื”ืขืฉื™ืจื™ื ืฉื‘ื›ืœ ืขื ื•ื—ืฉื•ื‘ื™ื.

ืžืฆื•ื“ืช ื“ื•ื“, ืชื”ื™ืœื™ื ืžื”:ื™ื’

Tyre is the symbol of wealth through trade rather than war. It is an admirable model, but it is purely materialistic, with no space for the spiritual. In ืชื ืดืš, Tyre is the counterpoint to Jerusalem:

ื•ืืžืจืช ืœืฆื•ืจ ื”ื™ืฉื‘ืช ืขืœ ืžื‘ื•ืืช ื™ื ืจื›ืœืช ื”ืขืžื™ื ืืœ ืื™ื™ื ืจื‘ื™ื;
ื›ื” ืืžืจ ืื“ื ึพื™ ื”ืณ ืฆื•ืจ ืืช ืืžืจืช ืื ื™ ื›ืœื™ืœืช ื™ืคื™ืƒ

ื™ื—ื–ืงืืœ ื›ื–:ื’

ืกืคืงื• ืขืœื™ืš ื›ืคื™ื ื›ืœ ืขื‘ืจื™ ื“ืจืš ืฉืจืงื• ื•ื™ื ืขื• ืจืืฉื ืขืœ ื‘ืช ื™ืจื•ืฉืœื; ื”ื–ืืช ื”ืขื™ืจ ืฉื™ืืžืจื• ื›ืœื™ืœืช ื™ืคื™ ืžืฉื•ืฉ ืœื›ืœ ื”ืืจืฅืƒ

ืื™ื›ื” ื‘:ื˜ื•

The Jewish people have to choose between Tyre and Jerusalem.

ื‘ืŸ ืื“ื ื™ืขืŸ ืืฉืจ ืืžืจื” ืฆึนึผืจ ืขืœ ื™ืจื•ืฉืœื ื”ืื— ื ืฉื‘ืจื” ื“ืœืชื•ืช ื”ืขืžื™ื ื ืกื‘ื” ืืœื™; ืืžืœืื” ื”ื—ืจื‘ื”ืƒ

ื™ื—ื–ืงืืœ ื›ื•:ื‘

ื•ื™ืืžืจ ื”ืณ ืœื” ืฉื ื™ ื’ื™ื™ื ื’ื•ื™ื ื‘ื‘ื˜ื ืš ื•ืฉื ื™ ืœืืžื™ื ืžืžืขื™ืš ื™ืคืจื“ื•; ื•ืœืื ืžืœืื ื™ืืžืฅ ื•ืจื‘ ื™ืขื‘ื“ ืฆืขื™ืจืƒ

ื‘ืจืืฉื™ืช ื›ื”:ื›ื’

ื•ืœืื ืžืœืื ื™ืืžืฅ: ืœื ื™ืฉื•ื• ื‘ื’ื“ื•ืœื” , ื›ืฉื–ื” ืงื ื–ื” ื ื•ืคืœ; ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ืึดืžึธึผืœึฐืึธื” ื”ึธื—ึณืจึธื‘ึธื”โ€”ืœื ื ืชืžืœืื” ืฆื•ืจ ืืœื ืžื—ื•ืจื‘ื ื” ืฉืœ ื™ืจื•ืฉืœื.

ืจืฉืดื™, ื‘ืจืืฉื™ืช ื›ื”:ื›ื’

ืื ืžืœืื” ื–ื• ื—ืจื‘ื” ื–ื•; ื•ืื ืžืœืื” ื–ื• ื—ืจื‘ื” ื–ื•.

ืคืกื—ื™ื ืžื‘,ื‘

So the psalmist adjures the ื‘ืช ืžืœืš: what are her priorities? Will she follow ืฆื•ืจ or ื™ืจื•ืฉืœื™ื?

But if she chooses correctly, Tyre will bring tribute: ื‘ืžื ื—ื” ืคื ื™ืš ื™ื—ืœื• ืขืฉื™ืจื™ ืขื. And then ื›ืœ ื›ื‘ื•ื“ื” ื‘ืช ืžืœืš ืคื ื™ืžื”, which is one of the sources for the concept of ืฆื ื™ืขื•ืช. The other is the pasuk from ืžื™ื›ื”:

ื”ื’ื™ื“ ืœืš ืื“ื ืžื” ื˜ื•ื‘; ื•ืžื” ื”ืณ ื“ื•ืจืฉ ืžืžืš ื›ื™ ืื ืขืฉื•ืช ืžืฉืคื˜ ื•ืื”ื‘ืช ื—ืกื“ ื•ื”ืฆื ืข ืœื›ืช ืขื ืืœืงื™ืšืƒ

ืžื™ื›ื” ื•:ื—

This emphasizes that ืฆื ื™ืขื•ืช is not about sleeve length; it is maintaining the distinction between the private and public domains.

The root of tznius is pโ€™nimiyus, internality. Tznius means being internally focused and determining oneโ€™s conduct solely by spiritual intent; maintaining the inherent value of what is good and pure. Someone who serves Hashem with tznius will not allow external factors such as personal and physical feelings to dictate their behaviorsโ€ฆ

Tznius, walking in privacy with Hashem aloneโ€”impervious to external impactโ€”ensures achievement in all areas of avodas Hashem, and guards its sanctity in the embrace of commitment to the spiritual goal alone.

Rivka Simonsson, Modesty is a Middah, in Bracha Poliakoff and Rabbi Anthony Manning, eds., Reclaiming Dignity, pp. 11-12

In the metaphor of ืฉื™ืจ ื”ืฉื™ืจื™ื, even ื‘ื™ื•ื ื—ืชื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื• there is a place for ืฆื ื™ืขื•ืช:

ื˜ ืืคืจื™ื•ืŸ ืขืฉื” ืœื• ื”ืžืœืš ืฉืœืžื” ืžืขืฆื™ ื”ืœื‘ื ื•ืŸืƒ ื™ ืขืžื•ื“ื™ื• ืขืฉื” ื›ืกืฃ ืจืคื™ื“ืชื• ื–ื”ื‘ ืžืจื›ื‘ื• ืืจื’ืžืŸ; ืชื•ื›ื• ืจืฆื•ืฃ ืื”ื‘ื” ืžื‘ื ื•ืช ื™ืจื•ืฉืœืืƒ ื™ื ืฆืื ื” ื•ืจืื™ื ื” ื‘ื ื•ืช ืฆื™ื•ืŸ ื‘ืžืœืš ืฉืœืžื” ื‘ืขื˜ืจื” ืฉืขื˜ืจื” ืœื• ืืžื• ื‘ื™ื•ื ื—ืชื ืชื• ื•ื‘ื™ื•ื ืฉืžื—ืช ืœื‘ื•ืƒ

ืฉื™ืจ ื”ืฉื™ืจื™ื ืคืจืง ื’

Hashem [is depicted] as having made for Himself a small private space called an apiryon, which is a sedan chair used for transporting an individual. Mishrashically, this refers to the Mishkan where Hashem met with the Jewish people in private audienceโ€ฆ

One who is led by tznius says, โ€œIt is enough for me that Hashem knows the good deed I performedโ€ and forgoes any desire to broadcast the success for public acclaim.

Rivka Simonsson, Modesty is a Middah, in Bracha Poliakoff and Rabbi Anthony Manning, eds., Reclaiming Dignity, p. 12

And thatโ€™s the way Malbim understands Michah (and I would understand our perek): ืฆื ื™ืขื•ืช means not showing off how religious you are. ืžืฆื•ื•ืช are not to gain status.

ื•ื”ืฆื ืข ืœื›ืช ืขื ืืœืงื™ืš: ืžื” ืฉืืชื” ืฆืจื™ืš ืœืœื›ืช ืขื ืืœืงื™ืš (ื›ืžื• (ื‘ืจืืฉื™ืช ื•:ื˜) ืึถืช ื”ึธืึฑืœึนืงึดื™ื ื”ึดืชึฐื”ึทืœึถึผืšึฐ ื ึนื—ึท), ืฉื–ื” ืฉื•ืจืฉ ื”ืžืฆื•ืช ืฉื‘ื™ืŸ ืื“ื ืœืžืงื•ื ืฉื™ืœืš ืขื ืืœืงื™ื, ืœืœื›ืช ื‘ื“ืจื›ื™ื• ื•ืœื”ืชืงื“ืฉ ื‘ืงื“ื•ืฉืชื•, ื›ืžืดืฉ ื•ื”ื™ื™ืชื ืงื“ื•ืฉื™ื ื›ื™ ืงื“ื•ืฉ ืื ื™, ื–ื” ื™ื”ื™ื” ื‘ื”ืฆื ืข ื•ื‘ืกืชืจ, ื›ื™ ื”ื ื“ื‘ืจื™ื ืฉื‘ื™ื ืš ื•ื‘ื™ืŸ ืงื•ื ืš ื•ื‘ื–ื” ื˜ื•ื‘ื” ื”ืฆื ื™ืขื•ืช ื‘ืœ ื™ื–ื™ื“ ื•ื™ืจื™ื ืœื‘ื• ื‘ืขื ื™ื ื™ ื”ื—ืงื™ืจื” ื‘ืืœืงื•ืช ื•ื›ืŸ ื‘ืœ ื™ืชื—ื›ื ืขืœ ืžืฆื•ืชื™ื•, ืจืง ื™ืœืš ื‘ื”ืฆื ืข ืœื›ืช ืขื ืืœืงื™ื.

ืžืœื‘ื™ืดื, ืžื™ื›ื” ื•:ื—

And so the princess (ื›ื ืกืช ื™ืฉืจืืœ) marries the king (ื—ื–ืดืœ) and they live happily ever after:

ื˜ื• ืœืจืงืžื•ืช ืชื•ื‘ืœ ืœืžืœืš; ื‘ืชื•ืœื•ืช ืื—ืจื™ื” ืจืขื•ืชื™ื” ืžื•ื‘ืื•ืช ืœืšืƒ
ื˜ื– ืชื•ื‘ืœื ื” ื‘ืฉืžื—ืช ื•ื’ื™ืœ; ืชื‘ืื™ื ื” ื‘ื”ื™ื›ืœ ืžืœืšืƒ
ื™ื– ืชื—ืช ืื‘ืชื™ืš ื™ื”ื™ื• ื‘ื ื™ืš; ืชืฉื™ืชืžื• ืœืฉืจื™ื ื‘ื›ืœ ื”ืืจืฅืƒ
ื™ื— ืื–ื›ื™ืจื” ืฉืžืš ื‘ื›ืœ ื“ืจ ื•ื“ืจ; ืขืœ ื›ืŸ ืขืžื™ื ื™ื”ื•ื“ื•ืš ืœืขืœื ื•ืขื“ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืžื”

ื‘ืชื•ืœื•ืช ืื—ืจื™ื” ืจืขื•ืชื™ื”: ื™ืœื›ื• ืื—ืจื™ื”ื ื›ืขื ื™ืŸ ืฉื ืืžืจ (ื–ื›ืจื™ื” ื—:ื›ื’) ื•ึฐื”ึถื—ึฑื–ึดื™ืงื•ึผ ื‘ึผึดื›ึฐื ึทืฃ ืึดื™ืฉื ื™ึฐื”ื•ึผื“ึดื™ ืœึตืืžึนืจ ื ึตืœึฐื›ึธื” ืขึดืžึผึธื›ึถื ื›ึผึดื™ ืฉืึธืžึทืขึฐื ื•ึผ ืึฑืœึนืงึดื™ื ืขึดืžึผึธื›ึถื.

ืจืฉืดื™ , ืชื”ื™ืœื™ื ืžื”:ื˜ื•

ืชื—ืช ืื‘ืชื™ืš ื™ื”ื™ื• ื‘ื ื™ืš tells us that we can restore the glory of the relationship that ื”ืณ had with the ืื‘ื•ืช:

ื•ื›ืฉื‘ืื• ืืœ ื”ืจ ืกื™ื ื™ ื•ืขืฉื• ื”ืžืฉื›ืŸ ื•ืฉื‘ ื”ืงื‘ืดื” ื•ื”ืฉืจื” ืฉื›ื™ื ืชื• ื‘ื™ื ื™ื”ื, ืื– ืฉื‘ื• ืืœ ืžืขืœื•ืช ืื‘ื•ืชื ืฉื”ื™ื” ืกื•ื“ ืืœื•ึพื” ืขืœื™ ืื”ืœื™ื”ื, ื•ื”ื ื”ื ื”ืžืจื›ื‘ื” ื•ืื– ื ื—ืฉื‘ื• ื’ืื•ืœื™ื.

ืจืžื‘ืดืŸ, ื”ืงื“ืžื” ืœืฉืžื•ืช

And that is a happy ending.