Close To Torah

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.

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.

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.

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.

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!”

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.

David once again dealt with a pressing question in this Psalm. Why do evil people prosper (verse 1) in this world? David’s greatness is manifest in his ability to pose deep philosophical questions and provide intellectually sound and emotionally powerful responses. This Psalm was written just after David’s coronation. The Pilistim who had killed Shaul were trying to subjugate the Jews and thus began to taunt David in an effort to show their power. They rose to attack David at that time (II Shmuel 5:17) but their threats were found to be worthless (see verse 2; Radak).

A Summary

David explains that evil only lasts in this world for a temporal time, but Hashem is Eternal and His Justice will always prevail (verse 4). The Pilistim wished to attack David as a means for expressing their anger and to wage war against Hashem Himself. Their actions were seen as an affront against “Hashem and His anointed one (Meshicho, the Messiah)” (verse 4). This hints to the war of Gog U’Magog, the final battle before Mashiach’s arrival. Just as the Philistim wished to wage war against Hashem, so too, Gog U’Magog will come with an attack against Hashem Himself. This is carried out with an attack against Hashem’s Chosen Nation. I would like to expand upon two points here.

Embassy of God

Time and again, nations have gotten up to wage war against Hashem. They were unable to fight Him and so they expressed their hate and anger by taking it out on the Jews. I once witnessed this in a situation where a married sister was visiting her parents and came with her new baby in arms. The young lady’s ten year old brother was not behaving and his sister reminded him repeatedly to please stop fighting. The little kid looked up and realized that he was much smaller than his sister and was in no place to ignore her requests. He continued to misbehave and when his sister came over to stop the fight, the 10 year old wished to show his anger at her and so he cruelly pinched the little baby that she was holding. The room was silent with expressions of disapproval and horror. The boy recognized that he had overstepped his boundaries and left the room crying. This image remained in my mind for over 15 years and has always reminded me of the attitude of so many of the nations that have persecuted the Jews, Hashem’s precious child.

The Age Old Question

It is certainly not possible to discuss the topic of why do bad things happen to good people and why do good things happen to bad people in one short section, however, I will share a few thoughts and perspectives for those that wish to pursue the topic further. This question has been asked by Moshe (Shemos 33:13; See Berachos 7a), David (here), Yirmiyahu (12:1) and so many others.

The Answer

Why do bad things happen to good people? The answer is actually rather simple: Either they are not bad things or they are not good people! Please allow me to explain! All that Hashem does is just and fair. We may not see this or fully comprehend it; however, we believe that Hashem’s actions are based on absolute Truth and Justice. Imagine a surgeon who cuts open someone’s chest in order to perform an emergency heart procedure. Imagine the reactions of the bystanders present. To a child, he may watch with horror and think that the surgeon is a violent murderer. To an adult, he recognizes that this is the greatest act of kindness and life-saving action! In our lives, only Hashem knows the exact surgical procedures that we need.

We believe in the afterlife, a time when good deeds will be rewarded and bad deeds will be punished in a most just and absolute way. Thus, Hashem gives Tzaddikim pain and suffering in this world in order to perfect them and give them only pleasure in the next world and Hashem gives evil people enjoyment and pleasure in this world in order to push them away from achieving a portion in the Next World (see Rashi who explicitly states this in Devarim 7:10). This answer is simple, basic to our faith and elementary. In fact, it is so true and obvious that Ramchal (Daas Tevunos) asks how are we to understand the question asked by Moshe, David and Yirmiyahu in the first place?! More so, the Gemara (Berachos ibid.) states that Hashem told Moshe that he cannot understand the answer in this world?! What part of the answer is not understood? What is going on here?!

What Did He Ask?

Ramchal explains that most people don’t even understand the question that Moshe was asking. He states that a complete reading of the Gemara (ibid.) will express the true question, which indeed has no complete answer that is fathomable to the human mind in this world. Only with the coming of Mashiach will the answer be fully grasped. The Gemara (ibid.) states: “Moshe asked Hashem… why does there exist a Tzaddik who has good fortune, a Tzaddik who has bad fortune and why does there exist a Rasha (evil person) who has good fortune and a Rasha who has bad fortune.” A close reading of this Gemara leaves one totally perplexed. What exactly was Moshe asking? Why did he mention a Tzaddik who has a good fortune and a Rasha who has a bad fortune? This was not the question that we had?!

The Real Question

A close reading of the Gemara, say Ramchal, shows that the question was not what the mechanics of good fortune and bad fortune was. Moshe understood clearly that bad things happen to good people in order to give them a greater Olam Habah and good things happen to bad people in order to take away their Olam Habah. Moshe was asking another question: How do You Hashem decide which Tzaddik will have a good life and which will have a bad life and how do You Hashem decide which Rasha will have a good life and which a bad life?! To this Hashem replied that the answer is not revealed in this world and involves the most complex issues of Divine Providence which will only be revealed in the future.

King David implores us dedicate our minds and hearts to Hashem and to strive to see Divine Justice throughout our lives. David turns to Hashem and expresses his unrelenting faith and devotion as a representative of Hashem and as a privileged member of the Jewish nation.

King David suffered from the pain of watching his wayward son Avshalom try to overthrow him in a rebellion that caused great pain throughout the Jewish Nation. The last Psalm (2) spoke about Gog U’Magog, the nation that will wage war against Hashem before Mashiach’s arrival and thus this Psalm speaks of a son who rebelled against his own father (based on Berachos 10a). David sang to Hashem as he fled away from his son (verse 1). How could David compose a song about this tragic event, should he not be saying lamentations (Berachos 7b)?!

David’s Perspective

David recognized that Hashem runs the world and everything that transpires comes directly from Hashem. Whereas, he expressed immense pain and sadness over the events that were happening (verse 2), he prefaced all of his feelings and expressions with an unrelenting connection and dedication to Hashem and to Divine Justice. He knew that Hashem is in full control and has a reason, though often unattainable by humans in this world, for all that he was conducting down on earth.

David’s Calm

David says that he went to sleep that night as per usual (verse 6). (David was accustomed to sleep minimally in the early night hours so that he could arise and start his day at midnight to sing the praises of Hashem (Berachos 3b). Malbim points out that had Avshalom listened to the advice of Achitofel and pursued his father that night, he would have wiped out David and his entire army, but Avshalom did not do this. David was well aware of this possibility and never-the-less, he remained calm and collected in this great trying time and put his full faith in Hashem who would protect him (verse 4). David called Hashem a “magen, shield.” This term has been used in the famous Jewish symbol called the Magen David, Shield of David.

What is the Magen David?

Many shuls use the Magen David to signify their presence. What is the symbol all about? Rabbi Moshe Feinstein (OC III:15) explains that the Magen David is a symbol made up of two triangles laid one on top of the other at an angle which makes it have six sides. This represents the idea that David saw Hashem as his only source of salvation. Hashem is described as being present in all four directions, north, east, south, west, and up and down. David knew that only Hashem would deliver him from all his enemies and protect him.

Another Explanation

I have noted that the name David is spelled Daled-Vav-Daled. It is fascinating to recognize that when spelled in Hebrew and Greek, David’s three letters (ד-ו-ד) or Delta-Upsilon-Delta, make up the body of the Magen David. Additionally, the translation of Daled is “door” and the translation of Vav is “hook.” ‘David’ thus means, “door hooked (connected) to (another) door.” What is this all about? As Jews we believe that this world is the preparatory room in which learn Torah and perform Mitzvos in order to achieve great reward in the World to Come. King David used this world and connected his life and experiences to the next world. He in essence bridged the two doors and brought them together. He used his life to the fullest and reached perfection in the next world. This is precisely the reason that King David will be the one to volunteer to lead the zimun, bentching, when Mashiach comes and the Tzaddikim eat from the great meal of the Leviathan (see Pesachim 119b). David’s life embodied the full connection and commitment to Hashem. David lived his life with a deep and emotional recognition that Hashem was protecting him, guiding him and providing him with the exact events that he needed in life to make him grow and achieve his best.

In the last Psalm (3), David begged Hashem to protect him from his rebellious son Avshalom. Radak states that this Psalm 4 was written as David actually fled for dear life from Avshalom. David expresses the fact that Avshalom’s accomplices were not united and that each one truthfully has his own personal selfish agenda which he wished to accomplish through this rebellion against David. Instead of praying for his enemy’s demise, David begged Hashem to inspire them to repent and to mend their ways and David offers to guide them to see true happiness and success (verse 3-9).

David’s Joy

David describes the happiness that he has as one that surpasses the happiness achieved by those that gain material wealth. David states that his happiness is greater and more real. The Gemara (Berachos 4b) that the words ‘in one’s heart (verse 5)’ refers to Torah learning. What does this mean?

Amazing Story

The Midrash (Tanchumah Terumah) tells a story of wealthy merchants who invested all their money in merchandise and set out to sea together to sell their products and to become even richer. One man boarded the large vessel and appeared to be empty-handed. Throughout the trip the men swapped stories and told each other of their great merchandise and the great profits that they anticipated making. They questioned the simple man and after much prodding demanded that he reveal what his treasure was. He simply replied, “My merchandise is more valuable than all of yours.” They could not figure out what he was carrying and each person speculated about his mysterious goods, was it gold, diamonds or some precious material that he kept on himself.

The dangerous journey continued until one dark night the ship was overtaken by pirates. The merchants put up a brave fight for their wealth, but alas, they were overpowered and the pirates made off with every last piece of their merchandise and searched each person for hidden jewels and the like. The men were broken, they had lost everything. When they arrived at their destination, they were greeted by excited buyers whom they sadly shared their woe with, they had nothing to sell. Everyone wept and sadness filled the air surrounding the great tragedy that had transpired. The quiet man was soon recognized as a great and famous rabbi, he was lifted up and brought to the local shul where he was asked to deliver a sermon and was given much respect and honor. He was coming to teach Torah, and no pirate could ever steal his treasure. Now the men understood what he meant by “My treasure is more valuable that all of yours.”

True Worth

Time and again, experience has shown us how one’s money is temporary and unreliable. It can be here one day and gone the next. Someone can go from richness to rags and vice versa in only moments. Only the Torah that one learns stays inside one and is his forever. The Mitzvos that we accomplish are ours to keep and can never be taken away from us. This is what David referred to when he spoke of the acquisitions of the heart. This is what David meant when he stated that his spiritual happiness is so much greater than any earthy accomplishment (verse 8). Our Torah is embedded inside us and stays with us for eternity. This is what makes it the best investment of them all!

King David expressed the fact that those that joined his enemy Achitofel and his evil plot to overthrow the kingdom were driven for only power and personal honor. The goal of King David was to bring out the honor of Hashem on this planet.    David says, “Hashem is my King and my God” (verse 3). David recognized that his entire purpose in being the king was to bring honor and glory to Hashem. Unlike many of the other kings of the ancient world, David did not deify himself. He did not claim to be all powerful and all-knowing. David was the epitome of modesty and reliance on Hashem. He proclaimed, “to You (Hashem) I pray” (verse 3).

To Overcome Evil

David states, (verse 5), “Evil does not dwell with You Hashem.” Godliness negates evil. Hashem created a world in which He allows evil to exist. Its sole purpose is to be eradicated. Man is challenged by his evil inclination and is encouraged to choose truth and that which is good. Man is granted the freewill to make this choice. It is a difficult one, but man has the ability to overcome evil and to elevate his life to one of a most fulfilling spiritual journey.

For Whose Sake?

David states the fact that even though his enemies, Achitofel and Doeg study Torah, they do so with the intention of elevating themselves and to help fortify their evil actions and are thus hated by Hashem. It is important to note that this refers to Hashem’s hatred for their actions, not for them as a person. If they were to do teshuvah, repentance, they would be accepted and embraced as the beloved long lost son of our nation.

David states that evil doers will have their lives cut in half and shortened (verse 7). Indeed, Achitofel died at 33; Doeg at 34 (Sanhedrin 106b). David understood firsthand that a life was only worth living if one is committed to growth and spiritual development. People that waste their time and life, especially for evil pursuits are considered dead even while on this earth (see Berachos 18b). David was only granted his 70 years on earth as a time in which he would bring out his great spiritual potential and sing the true praise of Hashem (see Introduction 3). David taught us how to cry to Hashem and how to rejoice in serving Him.

Special Protection

David concluded this Psalm by stating that Hashem protects the righteous and grants great reward to those that serve Him (verse 13). The rewards and protection are described as “surrounding the Tzaddik.” This is to signify that the protection granted is a reward for the righteous who enveloped themselves in the Glory of Hashem.