Close To Torah

Yoav the general was commanded by David to carry out Justice. Uriah, the past husband of Batsheva, had rebelled against David and was thus sent to the front lines where his death was eminent. David’s army was struggling with the enemy and the future looked challenging. At that point David began to do some serious introspection and felt that perhaps as the leader of the Jewish nation, his sins were leading to the army’s problems. This psalm was written at that exact time as an introspective prose and a recognition that after repenting Hashem was with David in all of his endeavors.

David and Batsheva

Chazal (Shabbos 56a) tell us that David did not sin in any way with the entire incident of Batsheva in his taking her as his own wife. Batsheva was not married at the time that David took her because Uriah had already given her a divorce. Additionally, Uriah was sentenced to death and was considered dead then. The only partial accountability that David held was in one aspect. The fact that David asked Hashem to test him was considered a minor transgression in itself. What was this “sin”?

Personal Triumph

When someone is challenged by sin, temptation and the Evil Inclination, there is only one way to escape. The Talmud (Kiddushin 30b) tells us that the Evil Inclination is stronger that each person. It is only with Hashem’s help that one can be victorious. When someone calls to Hashem for help He will help you. This process helps a person come to the deepest recognition that his life and success depends fully on Hashem. David was the epitome of self-annulment towards God. David lived with the deepest recognition that only Hashem could help him fight the Yetzer Harah and succeed. However, David forgot himself for one moment and asked Hashem for a challenge. This question showed the slightest expression of haughtiness and ego. By definition the question itself meant that David didn’t want Hashem’s help, he wished to do it on his own. Because this is an impossibility David automatically failed the test. In this psalm David comes to terms with his sin and works on rectifying it. This is what David meant by (verse 3), “may my personal scheming no longer cross my lips.” May my mouth no longer utter words of haughtiness.

Apple of Your Eye

“Guard me like the apple of your eye (k’ishon bas ayin) verse 8”. Radak points out that the word ‘ishon’ means pupil and that the root of the word is the word ‘ish, man,’ thus, ‘ishon’ means ‘a small man.’ This seems very odd? Radak explains that when you look into someone else’s eyes you will see a reflection of yourself in the form of a small man and thus the word for pupil is “ishon”.

Rabbi Rabbi Mordechai Gifter (1915 – 2001) extrapolates upon this Radak in a most beautiful way. He states that human nature is such that we often look at others and find their faults. We do this in an effort to magnify our feelings of superiority and prestige. The word ishon teaches us that instead of looking at others to make ourselves feel bigger, we should do the exact opposite. We should look at others and see ourselves as “a small man.” We should learn from other’s service of God and ways that we can become better people. We should see others as great and learn to celebrate their greatness. We should learn to develop ourselves with the great help of Hashem. This is the lesson of David. David concluded this psalm stating that through his connection to Hashem and his repentance he is sure that he will merit to merit closeness with God and to achieve great satisfaction in life (verse 15).

 Print

Categories: Uncategorized Tags: