Close To Torah

David HaMelech asked the question that all of mankind has wondered since the beginning of time. How long will I live for (Shabbos 30a)? Hashem answered David, “I have a decree that this cannot be revealed to a man of flesh and blood.” What is this all about? And why is man specifically described as ‘flesh and blood’? The Gemara in Pesachim (54b) tells us that there are really seven things that are not to be revealed to man: 1) his lifespan, 2) his day of salvation (from personal troubles. Rashi), 3) true judgment (in the future. Rashi), 4) what others are thinking in their minds, 5) which business deals will profit, 6) when Malchus Beis David (the Messiah) will come and 7) when the government will fall.

Why The Mystery?

The common thread and rationale behind all of these items being required to remain hidden is that society could not function on a physical or spiritual level if man was privy to any of that information. If everyone knew which area of work would be successful, then the entire world would only focus on that profitable endeavor and no one would do anything else. There would be no food, clothing, shelter or vital resources. If we knew what others were thinking, this would make personal interactions very difficult and troubling. If one knew how long he had to live, this would remove the value and urgency of life. People would lose focus on what was truly important. The ambiguous unknown forces one to stay alert spiritually and recognize the deep reliance that we have upon Hashem. This is why the term ‘flesh and blood’ is specifically used, as it calls to mind man’s frailty and vulnerable state of existence, the very source of encouragement that propels one to excel in life.

David’s Perspective

King David was truthfully destined to die after only three hours of life (as was discussed in Introduction 3). It was only the gracious donation of Adam that added seventy years to David’s existence. David thus lived his entire life with a perspective of purpose and focus knowing that it was all a gift. He wished to achieve the greatest spiritual heights and closeness to Hashem. He never took his time for granted. Hashem rewarded him with spiritual wealth and physical richness and royalty as well.

Chumash and Tehillim

King David wrote Tehillim in order to be in line with Moshe’s Torah. Moshe concluded the Torah with an expression of (Vzos HaBeracha 33:29) “Ashrecha Yisrael, praiseworthy are you Israel,” and so too, David began Tehillim with the same words that Moshe, so to speak, left off with, “Ashrei HaIsh, praiseworthy is the person (verse 1)” (Midrash Socher Tov). David embodied the man striving for perfection. It is for this reason that so much of Sefer Tehillim focuses on the virtue and happiness of a person who lives a life connected to Hashem. The first stage of man’s perfection is to be aware of the world around him and to know what is good and what is evil. The next stage is to perform Hashem’s commandments with enthusiasm. David made it amply clear that his Tehillim were an emotional and intellectual discussion of the great ideals of Moshe’s Torah.

True Osher

Malbim points out that the word “Hatzlacha, success” refers to earthy accomplishments.

When someone embarks on a business venture we wish him or her ‘Hatzlacha, that all should be successful.’ The word “Ashrei, blessed” which opens Sefer Tehillim refers to spiritual success. David shows us with his very first utterance in Tehillim that if our focus is on maximizing and using life in a spiritual way then we have the key to happiness. When one is in tune with spiritual ideals then the challenge of staying away from bad influences is made clearer and easier (verse 1). The successful person’s focus is geared on connecting with Torah and seeing it as the true source of blessing and greatness (Verses 2-3).

David’s Message

David began his journey in life with a commitment to truth and to spirituality. He shows us how to find spiritual fulfillment through keeping the Torah and Mitzvos. David compares the Torah scholar to a “firmly planted tree on the river bank whose leaves will never wilt” (verse 4).  Chazal (Succah 21b) learn from this expression that just as a leaf protects the fruit under it and serves a great purpose, so too, the Talmid Chacham’s every word, and even his joking comments, need to be studied for their depth. This shows how one can imbue his or her life with a great holiness that elevates the mundane (See Berachos 63a). David points out very clearly (verse 5-6) that the way of the righteous leads to happiness and the way of the evil doers is doomed. David pleads with us to choice a life of holiness and greatness and to share his passion for life and for the service of Hashem.

The building of the Mishkan required many raw materials such as gold, silver, copper, wool and precious stones. The Jews donated more than enough of their personal wealth in a unified effort to build a dwelling place for Hashem on earth. One item that did not need to be donated was the Atzei Shittim, the cedar wood, used for making the Aron, Shulchan and walls of the Mishkan. Rashi (Shemos 25:5) tells us that there were certainly no cedar trees available in the desert, how then did they have the wood which was so vital for the construction of the Mishkan?

Rashi (Ibid.) quotes Chazal who say that when Yaakov left Eretz Yisrael to go down to Egypt (to be united with Yosef), he foresaw through Ruach HaKodesh that the Jews would build a Mishkan in the desert and so he brought down cedar trees with him. He planted them there in Egypt and he commanded his children to carry them out with them when they would leave Egypt.

This Midrash is fascinating in many ways. I have always imagined the Jews leaving Egypt at the Exodus carrying their children, their Matza on their shoulders and leading their camels loaded with all sorts of treasures. What is missing from the picture is the men carrying the huge cedar trees out with them to the  . Is there a deeper meaning behind the fact that Yaakov brought them down to Egypt and is it significant to note the fact that they were replanted in Egypt and later used in the desert?

A deep lesson of faith and resilience is being expressed through the cedar wood. Yaakov knew that the he and his sons had to go down to Egypt to begin their exile. He knew that things would get rough and hard for them. The Egyptian oppression would become overwhelming. Yaakov wanted to make sure that his children would always know that Hashem would redeem them. They would look up from their troubles and see the tall cedars. They knew that the cedar trees represented their eventual freedom and salvation. One day they would carry those cedars to the desert and act as a freed nation in subservience to Hashem alone.

The cedars took root and grew taller in Egypt, just as the Jewish nation was purified and grew in Egypt. Devarim (4:20) describes Egypt as the place where the Jews went through a purification process (“Kor HaBarsel, purification furnace”). The furnace burns and can be painful, but from that burning comes forth the purification and cleanliness of the precious materiel. Just as the cedars grew in Egypt, so did the Jewish nation flourish in exile.

Yaakov’s foresight gave his children a stronghold and a focal point with which to align themselves and stay strong in their faith. The cedar wood reminded them to hold strong to the hope and knowledge that Hashem promised to redeem them. The cedar was used for the construction of the walls of the Mishkan and the Aron and Shulchan. It became a deep foundation for the entire Mishkan because of the importance of its lesson. So too, in this current exile, we remain strong in our hope and conviction that Hashem will redeem us and restore the nation to its great glory as the Nation of Hashem.

A most vital Jewish axiom is expressed in the words of our Parsha. The verse tells that if two men are fighting and one strikes the other and inflicts a wound, he must pay for the doctor bills, “Virapoh Yirapay, He must surely heal him” (Shemos 21:19). The Gemara in Bava Kama (85b) learns from these words: “From here we see that one is permitted (and required) to go to a doctor to be healed.” Rashi (1040-1105, ad loc.) explains: “We do not say that inaction is required because Hashem is the One that inflicted this person with a medical issue and Hashem will be the One to cure him on His own.” Rather, the one who inflicted the damage must pay for a doctor to treat the patient.

It is a fundamental Jewish understanding that when one is in need of medical attention he or she pursues all earthly venues to receive the best treatment. Doctors are messengers of Hashem to bring about healing. The Chofetz Chaim brings out the powerful lesson inherent in Rashi’s words. How can Rashi call the case of the verse to be one of “Hashem inflicting the person with a wound.” The two men were fighting and one punched the other, where is the Divine Hand here (literally)?

The answer is that all that happens to a person is decreed by Hashem. Any pain or joy that comes to a person is precisely accounted for. No one can bestow any good or any harm on anyone else without Hashem’s approval. Hashem uses the conduit of good people to bring out good things in the world and He uses evil people to bring out bad things into the world. The man who got punched and damaged was decreed in heaven to suffer that pain, regardless of how it would be carried out. The man who threw the punch was the conduit for that job. He is not innocent though, for he has freewill; he did not have to be the messenger to carry it out, and thus he will be punished from Hashem for his actions and he must pay for the medical bills accordingly. But the point here is that no one has anything transpire in his or her life without Hashem’s decree. Now, if someone, Heaven Forbid, does get hurt or is suffering from an illness, he or she is required to pursue medical treatment.

The Chofetz Chaim zt”l points out a most beautiful observation here. When Hashem describes that He brings healing to us, it states, “I am Hashem, רֹפְאֶךָ (Rofechah), your doctor (Shemos 15:26).” It is written with a Fay Rafah, a Soft Letter Fay and only one letter Fay. When a human medical doctor is discussed in our Parsha, it states, “ וְרַפֹּא יְרַפֵּא(Virapoh Yirapay), He shall surely heal you” (Shemos 21:19). The letter Pay is used in Hard Dagush (stressed with a dot) form and appears twice. This contrast expresses that when Hashem heals someone, it is effortless and speedy, like a Soft Fay; when a doctor attempts to heal someone, it can often be lengthy, challenging and with much effort and strain, represented by the Pay Dagush, Hard Pay and its repeated appearance.

This is why we pray in Shmoneh Esrei, “Rifainu Hashem V’neirafay, Please You heal us Hashem and we will be fully healed.” Both words contain the Pay Rafah. We also state in Asher Yatzar, “Rofay kol Basar, U’mafli La’asos, You [Hashem] heal people in a wondrous fashion.” May Hashem protect us and send a speedy recovery to all those in need.

We are used to reading story books upon which the last page contains the final two words that mark the conclusion of the book: The End. What is perplexing about Sefer Tehillim is that right in the middle of the entire Sefer we find the words: The End. In Chapter 72 (verse 20) which is basically the middle of Tehillim (as there are 150 Chapters) it states: “The prayers of David, son of Jesse, are ended.” What does this mean considering the 78 Chapters that follow it?!

Radak explains that there are two parts to Sefer Tehillim: 1) Psalm 1 thru 72 were inspired based on specific events that transpired in David’s life. 2) Psalm 73 thru 150 were written by David as general prayers, cries, praises and songs to Hashem. Thus, Psalm 72 was the final event-inspired Psalm and was composed  by David on his deathbed just after he crowned his beloved son Shlomo as his royal successor. It was the last event of his life. The other Psalms that follow are ones that were written throughout David’s life as general miscellaneous prayers not specifically related to his life events. So why was it arranged this way?

The Radak explains that David specifically put the event-inspired Psalms (1-72) first so that the entire Sefer would end with 78 Psalms (the prayer and praise Psalms) that contained a powerful plethora and outpouring of praise to Hashem which is the main lesson of Tehillim.

It is interesting to note that just as Moshe gave the Jews the Five Books of the Torah, so too David gave the Jews the Five Books of Psalms. The Vilna Goan writes that the entire theme of the Torah is to teach man to put his trust in Hashem. Tehillim most eloquently expresses this ideal.

Chazal (Bava Basra 14b) state that David composed Sefer Tehillim. They note that ten great elders contributed as well: Adam HaRishon, Malki Tzedek, Avraham, Moshe, Heiman, Yidosan, Asaf, and the three sons of Korach. Their general texts were comprised and David restated them and edited them with Ruach HaKodesh as part of the complete Sefer Tehillim.

Chazal (Pesachim 117a) tell us a rule that those Psalms written in the singular were commemorative of personal events in David’s life which echoed in national concern and those written in plural were about national challenges which were also present in David’s personal life.

In this series, I strive to enumerate the general story which inspired each specific Psalm, especially when delving into the first 72 Psalms which were event-inspired. I also strive to enumerate the general theme of prayer, yearning and praise especially when relating to Psalms 73 thru 150. What more appropriate prayer can I end the introductions with and begin the series with than the beautiful and heartfelt words of King David himself (Tehillim 51:17), “Hashem, please open my lips and allow my mouth to tell over Your Praise!”

One of the most fascinating aspects of David’s life was “the forsaken stone became the head of the building” (Tehillim 118:22 and see Pesachim 119a). In the coronation of David a most interesting phenomenon occurred. The great prophet Shmuel was sent to anoint a new king (Shmuel I, Chapter 16) and Hashem told him to go to Beis HaLachmi and anoint the son of Yishai. Shmuel was unable to get the information from Hashem regarding which of Yishai’s seven children would be the king. He had to go through each one of them, one at a time, and have Hashem tell him, “no, this one is not the one I chose…” Chazal (Midrash Agadas Bereishis 70) say that this was a punishment for an arrogant comment that Shmuel had made at the beginning of his meeting with Shaul many years back when he introduced himself as, “I am the great prophet Shmuel” (Shmuel I:1:19). At this time now he was humbled and had to admit that his power came solely from Hashem. What needs to be understood is why was it that Shmuel was specifically corrected for his comment at this time when he was sent to anoint the great Jewish king?

Shmuel saw the tall and handsome oldest son of Yishai named Aliav and figured that he must be the chosen one. Hashem told Shmuel (ibid verse 7), “He is not the one, don’t just look at his high and haughty posture, he has been rejected from being crowned; whereas humans only see the external, I Hashem judge him from the inside.” Chazal say (Pesachim 66b and Sifri Devarim 17) that really Aliav was destined to be the king, but because of his anger (see Shmuel I, 17:28 explicitly) and haughty demeanor, he was rejected. This needs to be understood, what is going on here?

Meanwhile, one by one, each son of Yishai’s was rejected until Shmuel asked, “do any others exist?” Yishia replied, “there is one more young lad who is shepherding the sheep.” As soon as David was seen by Shmuel, Hashem told him: “Anoint him for he is the one!”

David had been the rejected son of Yishai. Yishai came from Rus the Moavite who married Boaz. There was a big dispute as to whether a Moavite woman could even convert. Although it was later unequivocally proven that she was a completely valid convert, at that time it was a raging controversy. Recognizing this, Yishai separated from his wife and did not wish to create more questionable children. His wife knew that he was mistaken and she dressed up as another concubine wife of Yishai and lived with Yishai. When Yishai’s wife was discovered to be pregnant, she was suspected of adultery, looked down on and questioned (even though she was really pregnant from her own husband!). David was born from this incident and entered the world in a most rejected way. He was seen as an illegitimate child, coming from Moavite descent and looked down upon by his brothers. He was not accepted in the community and instead spent his days in the field tending to the sheep and turning towards Hashem, the only One who knew the truth about him and whom he could pour out his heart and soul and grow closer to.

When David was anointed, all of the questions were answered and he was accepted. He went from being the rejected stone to the primary cornerstone in one moment. This was a great day of joy. David’s life experiences were painful, but they taught him true humility and trust in Hashem. They gave him the most vital and precious skills in life. They gave him what it took to be the king of the Jewish nation. Shmuel was taught a lesson about arrogance specifically when trying to anoint the new king in order to show that when it came to the Jewish kingship, there was absolutely no room for arrogance. The person who would bring the nation closer to Hashem could not have a trace of arrogance. This was same reason that Aliav was rejected as his minor imperfection of arrogance was an unacceptable flaw for royalty. David shows us through his beautiful Tehillim how to open our hearts and purify our souls to long for and get closer to Hashem through heart-felt prayer and true humility.

It is well known that the Aseres HaDibros, Ten Commandments, which appear in this week’s Parsha, are divided into two tablets (Luchos) which represent the two aspects of man’s service. The first tablet which contained the command to believe in Hashem Who took us out of Egypt, represents one’s service and obligations between man and God. The second tablet which begins with “Don’t murder, don’t commit adultery, don’t steal…” represents man’s obligations between him and his fellow man. Each of the tablets contained 5 of the 10 commandments and were in line with this theme. All except for one commandment which seems out of place. The command to “honor your father and your mother” would seem to be relating to man and his fellow man and not between man and God, however, it appears on the tablet of God related commands. This commandment is found on the first tablet following Hashem’s commandments about believing in God, not serving other gods, not using Hashem’s name in vain and keeping the Shabbos (which signifies that Hashem created the world). What is it doing there? The Talmud (Kiddushin 31a) itself asks this question!

What is Kibuv Av V’aim doing on the side of the Luchos that represents the relationship between man and God? The short answer is that: One’s parents set the tone for one’s spiritual connection to God. The longer explanation is as follows. David states in Tehillim (116:16), “Please help me Hashem for I am your servant, the son of your maidservant, please free me!” Why does David mention his mother in this request? David is expressing the fact that his mother taught him what it means to be a devoted servant of Hashem.

The Chovos HaLevavos explains that when a child is born he or she thinks that the parents are the ones that provide all of his or her physical and emotional needs. The baby cries and get what it wants. As the baby grows older the parents teach the child that there is a Hashem Who is the Master of the world. This idea is very abstract to the child, but the parents serve as a physical parable for Hashem Who is the True Provider. As the child develops and matures he begins to recognize that Hashem is the Only Provider for both him and even his parents. This is the meaning of what David proclaimed (Tehillim 37:10), “for my father and mother have forsaken me and Hashem has taken me under His care.” David recognized that only Hashem was his True Provider.

The Mitzvah of honoring one’s parents trains the child to recognize and grow closer to someone outside of him or herself that is supporting and providing him with all his needs. Parents have a profound impact on building one’s spiritual focus and in training children to follow in the Way of Hashem. This is why the commandment to respect parents is found on the side of the Luchos that represents the service of God. May we all merit to share our emunah and desire to get closer to Hashem with our loved ones.

The “Sweet Singer of Israel” (Shamuel II 23:1), King David was known for his righteousness and beautiful praises of longing and connection to Hashem. It is well established that the name Adam (Alef – Deled – Mem) is an acronym for Adam, David, Mashiach. This is because their souls are interrelated and connected. We know that the Melech HaMashiach will emanate from the royal Davidic line, but how is David connected to Adam any more than any other great person?

Yalkut Shimoni (Bereishis 41) states that Adam was shown all of the future generations that would grace earth. He saw that David was only inscribed to live for all of three hours. Adam proclaimed to Hashem, “Give him seventy years from my life and I present him with royalty and all of the beautiful praises that he will sing to You Hashem throughout his life.” What does this mean and what is it all about?

Adam was created on Friday and was meant to bring the world to perfection. In the 9^th hour of his creation Adam was commanded not to eat from the Tree of Knowledge. He was meant to exercise his freewill and self-control for the next three hours in order to bring the world to perfection which would come at the 12^th hour which would turn into Shabbos, the day of rest and eternal Kingship for Hashem (See Sanhedrin 38b). This would not be the case; Adam and Chavah partook of the tree and were thus banished from Gan Eden. What made Adam sin; why didn’t he just follow Hashem’s plan and control himself for one more moment?

The commentators explain the monumental challenge and excruciating choice which Adam and Chavah were faced with. That moment contained the greatest challenge to Adam’s ego ever faced. Adam said: “My job is too easy! All I need to do is to refrain from eating from the tree and then the world will be perfected! I want a bigger part in perfecting the world. Instead, I will sin, bring darkness to the world and disconnect from Hashem and from having my ultimate clarity and then I will perfect the world form that low point; that would be most impressive!” What he did not realize was that this was precisely the hardest test for him, namely, would he submit to Hashem’s commandment or would he let his ego get in the way?! He failed and expressed his ego, eating from the tree and unleashing a force so powerful and a darkness so dark that he himself wondered if he had just destroyed the world (Midrash). Death, evil and darkness were now a very part of this world.

The antidote to this ego and selfishness would be embodied by David. David was the epitome of prayer and deep connection to Hashem. David dedicated his every fiber to attaching and desiring to be connected to the Will of Hashem. David’s ordained three hour lifespan represented the three hour struggle of Adam before he sinned. David was given seventy years from Adam as a hope that he would be the one to perfect the world and herald the coming of Mashiach.

David was born under the same Mazel of Dam, Blood, which Eisav was born under. Both were reddish in complexion and had flaming lusts and desires. Eisav allowed his passions to take over and failed in life; David used his passions to fuel his excitement and service of Hashem and was victorious. David sang Zemiros, songs, whose root word is Zemer, sword, as a means whereby to fight off his own passions and desires. David conquered his traits and became the beloved king of the nation. David was the quintessential king who represented the heart of his nation (See Rambam Melachim 3:6). Indeed, Rabbi Tzadok HaKohen states that the words of Tehillim encapsulate in a general sense, every possible feeling, emotion and prayer that a person can have. David is the representative of the entire Jewish people. He is the one whose heart and mind were dedicated wholly to Hashem. David inspires us to turn to Hashem with all of our hearts and to help bring the world to perfection through our actions.

Some of the most prominent days for the Jewish Nation took place under the reign of King Solomon. It is fascinating to note the greatness achieved by the Jewish nation under his leadership in that he was able to establish world peace and eradicate poverty and starvation throughout the nation. Rabbeinu Bechaya (Bereishis 38:30) states that just as the moon wanes and then waxes and reaches its fullest manifestation in the middle of the month (the 15^th) so too the maximum achievement of the Kingdom of Yehuda was accomplished by David and Shlomo. David is called, “the katan, humble/small one” (Samuel I, 17:14) and the moon was called, “the small luminary (Bereishis1:16).” David was the 14^th decedent coming from Avraham and through Yehuda (Avraham, Yitzchok, Yaakov, Yehuda, Peretz, Chetzron, Rum, Aminadav, Nachshon, Salmon, Boaz, Oved, Yishia, David, Shlomo) and Shlomo was the 15^th generation. The numerical value of David (Daled-Vav-Daled) is 14, representing the 14^th of the month, a day in which the moon is 2^nd most manifest. The numerical value of Shlomo is 375, which combines to a mispar katan of 15 (3+7+5=15), the day of the month which is the pinnacle of the moon’s brightness. Incidentally, it is fascinating to note that the 29^th king was Tzidkiyahu whose reigns represented the close of the 29 day lunar month and in which the Beis HaMikdash was destroyed (Bachya ibid.).

I would suggest that the way that Shlomo rose to power and greatness was on account of his illustrious father’s prayers and cries to Hashem to allow him and his descendants to remain the conduits for bringing out Kavod Shamayim. Chazal also tell us that it was in the merit of his righteous mother BasSheva’s rebuke and prayers. She prayed to Hashem from the depth of her heart to have a son who would be a true servant of Hashem and thus a most fitting king. She demanded of Shlomo that he put forth his full effort to develop into a noble and honorable person. Shlomo paid tribute to her in the Aishes Chayil song which was sung about her (Mishlei Chapter 31).

The Midrash (Shir HaShirim Rabbah 1:6) lists the similarities between David and Shlomo’s lives. “Both were Kings, Wise Men, Tzaddikim and respected. What is written about one is found about the other as well. Both ruled  for 40 years (David from age 30 to 70; Shlomo from 12 to 52), both were king over Yehuda and Yisrael (unlike after them when the kingdom split between the two), both built parts of the Beis HaMikdash, Dovid made the foundation and Shlomo made the structure, both were authors, both built altars and made sacrifices to Hashem.” The contrast is fascinating and illuminating. David built the internal part of the Mikdash and Shlomo built the external grandeur. David’s prayers were the internal essence of the Mikdash and Shlomo had the privilege of continuing his father’s work and putting up the physical building, one of external beauty and one that inspired awe for Hashem. Tehillim is the inner prayers of David, the internal sanctuary which we build as Jews.

One of my favorite aspects about Sefer Shemos is that any Dvar Torah said about the parsha can be used at the Pesach Seder as well since the themes are the same! That being said, I hope that you enjoy this Parsha and Pesach thought. The beauty of it is that it really applies at all time.

One of the recurring ideas expressed regarding the Korban Pesach is that one needed to be counted as part of a group in order to partake of the obligation to eat the Pesach offering. If an antisocial person was to not want to join a group and wished instead to simply form his own “group” and bring his own lamb, this was prohibited as one was not allowed to leave over any meat past Chatzos and eating an entire lamb on one’s own is an impossibility.

Why was it set up this way? One of the most important and powerful aspects of the Exodus was the formation of the unified Jewish Nation. The Jews were encouraged to come together as one unit. This was the prerequisite for Shavuos and the acceptance of the Torah which followed fifty days after the Exodus. The Torah describes the Jews at Sinai as being united, “like one person with one heart (see Rashi Shemos 19:2).”

Being part of a group created a certain bond and empowerment. Many companies and political parties start clubs for youths to give them an affiliation and relationship with the party so that when they grow older and have the choice, they will stay with that specific group. There is a lure and magic in being a part of a larger group. I have found that when I travel internationally many Jews who otherwise would not talk to me or wish to socialize with me on mainland, are lured to me and wish to be with me in the airports and foreign countries. We all deeply strive to be connected to something bigger and greater.

The purpose of the Korban Pesach was not to torture the man suffering from social-phobia by forcing him to be part of a group, rather it was meant to unite the nation and instill a feeling of Jewish patriotism. Indeed, in the Plague of Darkness, one of the descriptions of the darkness is expressed as (Shemos 10:23), “no one saw his friend.” This is not just a technical detail; it is a significant part of the punishment. During Darkness each Egyptian felt isolated and separated from his nation. They were stopping the Jews from being a united nation and so they were punished with exact repayment until they let us free. The Gemara (Chagigah 9a) describes the opportunity to join a group doing a Mitzvah as an irreplaceable experience that can never be made up. The privilege of joining a group of people growing together and serving Hashem is the most powerful experience.

We begin the Pesach Seder by inviting all those in need of a meal to please join us. The entire theme of Pesach is to care about others. We collect money for those in need for the weeks before Pesach and we work towards Shavuos by striving to treat our acquaintances with the respect that they deserve, as we painfully learned from the sin of the student of Rebbe Akiva who died because of their lack of respect for others (Yevamos 62b). With a positive affiliation with the rest of the Jewish Nation we are in a position to grow and become the greatest that we can be.

Tehillim (Psalms) is perhaps one of the most universal books throughout the world. Men, women and children of all ages and faiths find comfort, meaning and expression through its recitation. King David is most famous for his authorship of Sefer Tehillim. The Midrash (Yalkut Shimoni Mishlei 929) points out a most fascinating observation. Tehillim begins with the first letter of the Hebrew alphabet: Alef (“Ashrei HaIsh”) and the last verse ends with the middle letters of Chof and Lamed (“Kol HaNishamah”). Shlomo HaMelech, the great son of David took a varied approach. He began Sefer Mishlei with the letter Mem (“Mishlei”) which is the middle letter that follows Chof and Lamed and he ended the last verse with the letter Taf (“Tenu Lah”) when he completed the Aishes Chayil song (Chapter 31) with the last letter in the Hebrew alphabet. What does this all mean?

The Midrash (ibid.) states that there is a philosophical dispute between two rabbinic scholars as to where wisdom is located. Rebbe Eliezer holds that it is in the head (intellect) and Rebbe Yehoshua holds that it is in the heart (emotions). The Midrash states that the letter Alef represents wisdom which is located in the head at the top of one’s body just like Alef is the top letter, whereas the letter Mem represents the heart as it is the middle of the alphabet and thus corresponds to the heart which is located in the middle of one’s body. King David started Tehillim with the letter Alef because he held that wisdom is in the mind (Alef) and King Shlomo stated Mishlei with the letter Mem because he held that wisdom is in the heart (Mem). This is the complete Midrash, yet it appears to be a total enigma and counterintuitive. I would have thought that David and Shlomo would have the exact opposite views?! David’s Tehillim are heart-wrenching outpourings of emotion and feeling and seem to emanate directly from his heart, not his mind, and Shlomo’s proverbs are brilliant intuitive musings that seem to clearly emanate from his mind and not the heart?!

The explanation is that in truth both components make up true wisdom. There must be intellect and there must be heart. The argument is simply which is more important. When Shlomo requested wisdom from Hashem he specifically asked to have “a listening heart to be able to properly judge the nation (Melachim I 3:9).” Shlomo did not want to become a heartless robot who ruled without feelings. He certainly needed wisdom in his mind, but he made sure that his wisdom included heart and understanding for others as well. King David was the essence of heart and love. He uses the word Lev, heart, repeatedly throughout Tehillim; he proclaims (Tehillim 9:2) “I will praise Hashem with all my heart!” He was filled with passion, emotion and heart. But his heart did not throw him off. With all of his emotions and deep longings, he remained grounded and rational and was able to exercise his intellect as well. He knew that sometimes Hashem would not heed to his requests. He would pour out his heart and beg Hashem for things, but he knew intellectually that ultimately Hashem knows what is best for him. He would then incorporate this into his emotion and grow even closer to Hashem. King David introduced the concept of “no tear goes unnoticed and unanswered by Hashem,” sometimes the tears accumulate and sometimes they are applied elsewhere, but they are always heard. “Place my tears in your flask and account for them (Tehillim 56:9).”

When we study Tehillim, we can greatly benefit by using our hearts and minds. Tehillim is filled with heart-warming hope and prayer and deep cries for help and comfort from Hashem. Tehillim is saturated with both intellectual and emotional gems. May we merit to learn Sefer Tehillim together with a focus on the beautiful and powerful lessons that stir our hearts and minds and that deeply uplift our souls.