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.

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.

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.

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.

We have gone through and learned the lessons of each verse in Aishes Chayil. Now what? One question that I have struggled to understand is how are we to view the Aishes Chayil’s greatness… We state, “you surpass them all” (in Letter Reish). Are we stating that the Aishes Chayil is better and greater than all of the noble women throughout Jewish history? Let us explore this.

The Gemara (Berachos 64a) tells us that Tzaddikim have no rest in this world and in Olam HaBah, the future world of reward. The greatest gift and pleasure is understanding Hashem’s Wisdom and Torah. The Tzaddikim will continue to grow and delight in Torah for eternity (Ramchal). The human mind cannot fully fathom what this means but we can understand that Hashem wishes to give all of us the greatest pleasure in the world. The Gemara (Berachos 17a) describes the Tzaddikim in Olam HaBah as, “the righteous sit with their crowns on their heads and delight in the shine of the Shechina.” Interestingly, a similar phraseology is found in the verse in Mishlei (12:4), which states “The Aishes Chayil is the crown of her husband.” In fact, the Vilna Goan (Mishlei ibid.) ties these two crowns together. The crown represents royalty and mastery. The king and queen wear a crown to show their elevated stature. They are above all the rest of the people. It is no coincidence that a crown is worn on the head. True authority and respect is only earned through the development of the mind which controls one’s outlook and the way that he or she interacts with and treats others. The Aishes Chayil elevates her husband and helps him fulfil the Shabbos song, “D’aye Chachma L’Nafshecha, V’Hi Keser L’Roshechah, acquire Torah knowledge in your heart and it serves as a crown upon your head.” She elevates her husband just as Torah elevates those that connect with it.

We have quoted from the Vilna Goan that the name “Aishes Chayil” contains the letters, “חיל, Valor” which equal 48 numerically. The Mishna (Avos 4:13 and 6:6) states that there are three crowns, Kehunah, Malchus and Torah. The crown of Kehunah has 24 benefits, that of Malchus has 30, and that of Torah has 48 (as enumerated in the Mishna). The Vilna Goan points out that the Aishes Chayil is deeply committed to growth in Torah and thus is called Chayil which has the numerical value of 48 and is also comprised of the letters: חיל which break up into ,חי + ל (18 + 30). This hints to the fact that Malchus is higher than Kehunah in that it has 30 benefits and Torah is higher than Malchus in that it has 18 more benefits, totaling 48. The Aishes Chayil has tremendous greatness.

The ultimate praise is that she works hard to be the best person that she could be. She does not remain complacent and simply rest on her laurels. She certainly does not try to outdo others. She does not pretend to be the most righteous woman to have ever lived since our Matriarch Sarah. Rather “V’at Alis al Kulana, you surpass them all,” she is committed to the quest to surpass her own self. To build and to grow further every day, to be a better person than who she was yesterday. This is how the Aishes Chayil lives her life. She is a healthy and normal human being who has challenges and off days. While at that same time her focus is on trying her best, connecting with Hashem and being a living example to her husband and children in how to grow and develop more and more each day. The journey to greatness and true beauty and fulfillment continues throughout all of her life. With all of her beauty and wisdom, the most praiseworthy and special part about her is her passion for growth and continued development. She knows what life is all about… she is a true Bas Yisrael, a true role model… a true Aishes Chayil!

Parshas Shemos begins the story of the Exodus and how Hashem saved the Jews from Egypt with great miracles and lessons culminating with their establishment as the Jewish Nation and receiving the Torah. Rashi (Shemos 1:1) states that the Torah lists off the names of the Jewish people in order to show Hashem’s love and endearment towards them. Even though they were counted earlier, never-the-less Hashem listed them off here again to show how precious they are to Him. This is one of the most fundamental aspects of the entire establishments of the Jewish nation as we shall explain.

Avos (1:14) states that Hillel used to say, “If I am not for myself, who will be?!, but when I am only for myself and not others, what am I worth?!, if not now, then when?” What does this mean and how does the last phrase about not procrastinating have to do with the first part of the statement about caring for oneself and others? The commentators explain that each one of the maxims endorsed by the rabbis in Pirkei Avos was an expression of his specific life mission and credo. Hillel was known for his love and patience when dealing with others (See Shabbos 31a). The Torah recognizes the personal needs of each individual. This is why we are taught (Bava Metzia 62a), “your life precedes that of others when you can only save one person.” Chazal (Bereishis Rabbah 14:9) tell us that our soul has five names, Nefesh, Ruach, Neshamah, Chayah and Yechidah.” Each name represents a different and higher aspect of the soul. The last two represent the highest levels of human achievement. Chayah refers to the life vitality and eternity of the soul (ibid.) and Yechidah means “individualism” which refers to the greatest and deepest achievement of human growth. The peak of human achievement is to be in touch with oneself in a most deep and meaningful way; it represents the self-knowledge and self-mastery of a true great person. The study of Torah is intended to specifically bring out this recognition and accomplishment and not to negate individual creativity as many unfortunately think.

On the other hand, with such a strong focus on the self comes a danger that one will forget about his or her surroundings and fellow people. Thus, the Torah stresses the unity and power of Klal Yisrael as a nation. Throughout Shemos the Jews came together and were united until they were able to stand at Sinai “like one person with one unified heart (Mechilta Shemos).” That is how Torah is lived. This explains the statement of Hillel which focused on one’s foremost responsibility towards himself and then towards one’s fellow man. One may hear this dichotomy and be very confused. How can I focus on myself and others as well. Thus, Hillel concludes with a statement regarding the importance of time. One may think that I am not interested in helping others, why should I work to make them feel good and have their needs met. Hillel reminds us that life is limited and has a very specific purpose which is to grow in spirituality. Part of this is breaking the ego and learning to care about others. Hillel is encouraging us to find life and enjoyment in the pursuit of loving our neighbor and caring for his or her needs. Shemos is the story of the Jewish Nation but even more strongly it comes to stress the power of self-mastery and individual growth. Hashem counted each name by itself to show His interest in each individual’s growth. With this focus and commitment one is able to be a proud part of the Jewish Nation.

The Vilna Goan states that the verse of Letter Ayin refers to some of the Jewish holidays. “עוֹז וְהָדָר לְבוּשָׁהּ וַתִּשְֹחַק לְיוֹם אַחֲרוֹן, Strength and majesty are her dress; she joyfully laughs about the last day.” ‘Strength’ refers to Rosh HaShanah and Yom Kippur where Hashem’s power is shown and recognized in the world. ‘Hadar, majesty,’ refers to “Pri Etz Hadar, a beautiful Esrog fruit (Vayikara 23:40).” ‘She joyfully laughs about the last day’ refers to Shmini Atzeres and Simchas Torah a day of utter joy and “only happiness (Devarim 16:15).” What is going on here and why is it hinted to in the verses about the Woman of Valor?

Succos is the culmination of the Yamim NoRa’im and the Jewish New Year. Its purpose is to help incubate and concretize all of the beautiful inspiration that we picked up throughout Elul and Tishrei.  By going into the Succah we put our faith into action and remember how Hashem took care of the Jews in the desert by means of His clouds of glory and fire. Succos is a time of introspection and deepening of our commitment to serve Hashem properly. Anything that we do inside the Succah becomes a Mitzvah. When we eat, sleep, spend time with friends and family under the Succah shade, we have fulfilled a positive Torah command with ease. This is amazing. We learn that all of our actions can be elevated and done for the sake of Heaven. When we sleep so that we will be healthy and eat with a thought about taking care of our bodies so that we can serve Hashem with vigor, we have elevated the mundane world to its true spiritual purpose (See Shulchan Aruch, Orach Chayim 231). Succos teaches us just how to do this. When we contemplate the lesson of Succos we are inspired and recognize that Hashem has given us a most beautiful and special opportunity to transform every moment of our lives into eternity and connection to Him. We burst forth with joyous singing and reach the stage of “only happiness” of Simchas Torah.

The Aishes Chayil lives life with this focus and deep recognition. She teaches her children how to elevate the mundane. She shows them by example how to daven and how to make Berachos. When she says Birchas HaMazone she elevates the entire meal to a feast and banquet with Hashem as the Guest of Honor. She thanks Him for all of her blessings that he gave her. This is why Succos and Simchas Torah are hinted to specifically in this verse. The Aishes Chayil lives life with a focus on spirituality and thus can laugh with ease at her final day. She knows that she has elevated her life and her actions to be in line with the Will of Hashem. She has built a year-round Succah where the warm of Torah and Mitzvos and the joy of spiritual growth are contagious.

The Aishes Chayil song listed so many of the great gifts that Hashem bestows upon her and those that keep the Torah. She was blessed with: a spouse, children, health, success, nice clothing, beauty, wealth, charity, trust, love and so much more. Yet the Aishes Chayil is known to be modest and easy to get along with. How does she live life with so many blessings and not let it get to her head?

There is a story told regarding Margaret Thatcher as she began her term as Prime Minister (of the United Kingdom from 1979 to 1990). She was invited by the Queen of England to a private party. Eager to make a good impression, she went out and had the most magnificent and expensive blue dress made for her. She arrived at the party with great excitement and feeling very proud. Suddenly, her worst nightmare became a reality. The Queen was wearing the exact same dress as she was. She panicked and feared that her dress would be considered a deep insult against the Queen. Laying low and trying not to attract attention she left the party as quietly and quickly as she could. When she got home her heart was pounding as she wrote her sincere and heartfelt apology to the Queen. “I genuinely apologize for this terrible insult. It was truly unintentional. I have resolved to find out what the Queen will be wearing to future events so that my mistake will never be repeated again…” Immediately, she used her political connections and got the letter over to the secretary of the Queen. She waited anxiously for the reply. Her mind raced with all types of doubts about her future political career that hanged on the line. The secretary wrote back a one sentence reply: “The Queen never notices what anyone else is wearing- she’s the Queen!”

This idea finds root in Jewish thought. The Gemara in Shabbos (59b) discusses women wearing jewelry on Shabbos and talks about an expensive neck piece called, ‘The Golden Jerusalem’. One opinion states that it is considered an ornament and thus a woman cannot wear it outside on Shabbos as she may come to take it off to show it off to her friends and will be carrying without an Eruv. Rabbi Eliezer states that she is allowed to wear it outside on Shabbos. He explains that only a prominent lady (“Isha Chashuva”) would wear such a piece and “prominent women have no need to take off their jewelry to show to others!”

The Aishes Chayil has a deep-rooted sense of intrinsic value. She doesn’t do things because of what others will think. She doesn’t buy things so that others will look and feel jealous. She gets dressed in clothing befitting of a true Bas Yisrael Queen and she enjoys the bounty that Hashem gives her with a focus on appreciation towards Hashem for giving her precious blessings and without a thought of haughtiness and pride or superiority over others. She has a focus on internal value and thus she is modest and pleasant in her treatment of others. She is a truly prominent woman with a healthy self-esteem that is built from internal satisfaction and joy.