Introduction
We are studying Chapter 55, a psalm uttered against the backdrop of King David's flight from his son Avshalom. David flees from Jerusalem, his enemies pursue him, and the city where he once reigned is filled with violence and deceit. In this psalm, David pours out his heart: his fears, his deliberation over whether to flee or stay, and his prayer that the Holy One, Blessed be He, frustrate the counsel of those conspiring against him. We will examine the verses in order, accompanied by the explanations of the Rishonim and the Malbim.
"Who Would Give Me Wings Like a Dove" - Flight and Rest
וָאֹמַר מִי־יִתֶּן־לִי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכֹּנָה׃ - And I said: "Who would give me wings like a dove! I would fly away and find rest."
The Radak explains: "Ever" means a wing, and "kayonah" means like the dove. David says: Who will grant me wings so that I can fly to a place where they cannot overtake me, to soar away from here. "And find rest" - that I might have a place to dwell in peace and tranquility, far from the terror and trembling that grip me.
The Ibn Ezra asks: Why specifically a dove? He could have mentioned any bird. He answers: Because the dove is raised among humans, and kings send their letters - their dispatches - with it. The dove served as a homing pigeon; kings would dispatch their letters by it. Therefore, David says: Who will grant me wings like a dove, so that I can fly away just as it does.
Bereishit Rabbah offers a different explanation. Rabbi Azaryah said in the name of Rabbi Yudan bar Rabbi Simon: All other birds, when they grow weary, rest upon a rock or a tree, and it is there that they are caught. A bird must rest on a solid surface, and a cat can creep up silently from behind and capture it while it is resting. The dove, however, when it grows weary, "pulls in" one of its wings - "pulls in" in the sense of contracting, as in "you shall not shut (tikpotz) your hand" - meaning it folds up one wing and flies with the other, thus escaping and avoiding capture. Anyone who observes pigeons can see that at times they circle around because they are flapping only one wing, like a rowboat propelled by a single oar. This is its way of resting: it rests one wing at a time, folding one while flying with the other. David says: If only I had wings like a dove, so that I could rest in midair without being captured.
The Alshich: "Kayonah" with the Definite Article
The holy Alshich examines the grammatical nuance of the verse. The text says "kayonah" with a patach under the kaf, which signifies the kaf of comparison combined with the definite article "hei hayedi'ah" - like the specific, well-known dove. Seemingly, it should have said "keyonah" with a sheva, meaning like any ordinary dove. Which particular dove is being referred to here?
To explain this, the Alshich introduces a profound principle. A person who is persecuted and fleeing for his life sometimes says: Let me just die and find rest. We witnessed such situations, tragically, during the Holocaust, when people lost all will to live and threw themselves against the electric fences to die, having no strength left. The Alshich says: Such a person does not speak with wisdom. For who told you that you are going to rest? Even assuming that one is not held liable for suicide, do you know what awaits you there? Rabbi Yochanan ben Zakkai himself said: Two paths lie before me, one to Gan Eden and one to Gehinnom, and I do not know which way they are leading me. Moreover, suicide itself is an incomparable sin, taking one's own life into one's hands. There is no judgment intended here against those individuals in the Holocaust - they were not acting from calculated rational thought, and their actions are akin to someone who takes their life out of mental illness. But anyone who says this thoughtfully, "I would rather die and find rest" - let him not be hasty to say so, for it is by no means certain that he will rest.
In this context, it is worth noting: all medical prognoses are not the final word. The head of an oncology department was once asked how much time he anticipated for an observant patient, and he replied: For religious people, we have stopped giving estimates. You, with your prayers, create shifts that we simply cannot factor into our calculations. This does not mean the doctors are imagining things; there are statistics and graphs, and based on the type of disease, its spread, the patient's age, and underlying conditions, their accuracy reaches eighty to ninety percent. But prayer is a completely different factor. Rav Yaakov Yosef lived with the illness for about three years, even though they had told him long before that his time had come; Rav Yagen, for whom so many prayed, lived for five years with the disease even though they had given him perhaps a year. Anyone can tell stories of people close to them for whom prayers were offered, and the outcome was entirely different.
Rav Shteinman would say that if a person were truly sensible, he would pray that in his final year his sins be collected from him in this world, so that he would not have to endure it in Gehinnom. Indeed, he himself fell ill on Chanukah and passed away on Chanukah one year later, precisely as he had said and requested. For a full year he was in and out of hospitals, an agonizing year, after which he passed away. Thus, he said, it is proper for a person to pray, for Gehinnom is unimaginable - may Hashem have mercy - whereas here, the debt is settled in manageable installments, through suffering that can still be borne.
Thus, explains the Alshich, one who says, "Enough, I just want to die and rest," is deluding himself. And who could say such a thing? Someone like Rabbi Yehoshua ben Levi, who entered Gan Eden alive in both body and soul and remained there. If he were to say, "Would that I could go in body and soul to Gan Eden and rest there," his words would not be considered foolishness, for he saw where he was being led and knew what he was talking about. But one who does not know where he is being led and says, "I just want to die" - he imagines he is escaping troubles, yet he does not realize he may be entering troubles far greater and harsher than them.
With this, the wording of the verse becomes clear: "like a dove" (kayonah) - the well-known dove mentioned in the Torah, namely Noah's dove sent from the ark to see if the waters had receded. And where did that dove go? Bereishis Rabbah (33) teaches that the olive leaf it brought in its mouth was taken from Gan Eden. David says: Would that I had wings like that dove, which entered Gan Eden during its lifetime! Yet I would not act as it did - "I would fly away and dwell": it returned because it was commanded by Noah, even though leaving Gan Eden was undesirable for it. But as for me, if I had wings like a dove and could enter Gan Eden alive, I would dwell there, remain there, and never return, for then I would know with certainty that I was in Gan Eden. But merely to ask for death - when who knows where one is heading, perhaps to Gehinnom? - for that, there is no room to ask, and anyone who asks for it is foolish.
The Decision: "Behold, I would wander far off"
הִנֵּה אַרְחִיק נְדֹד אָלִין בַּמִּדְבָּר סֶלָה׃ - Behold, I would wander far off; I would lodge in the wilderness, Selah.
The Malbim explains this based on the preceding verse: King David faced a dilemma - "shall I fly" or "shall I dwell," whether to flee Jerusalem or stay in it. Here he makes his decision and vacillates no longer: "Behold, I would wander far off; I would lodge in the wilderness," and "Selah" indicates the finality of the decision. I have decided: I will not remain here; I am fleeing.
"I would hasten my escape" - The Counsel of Achitophel and the Counsel of Chushai
אָחִישָׁה מִפְלָט לִי מֵרוּחַ סֹעָה מִסָּעַר׃ - I would hasten my escape from the sweeping wind, from the tempest.
"A sweeping wind" (ruach so'ah) means a rapidly moving wind, a violent gale. The Malbim explains the historical background: Achitophel advised chasing after David that very night, seizing the momentum - right now David is shaken and alarmed, not yet organized, and he could be overwhelmed in an instant and put to death in the wilderness. It was Chushai Ha'Arki who dissuaded Avshalom from accepting Achitophel's advice, telling him: Your father will not let the people rest; he is currently like a bereaved bear who will fight for his life, and you are not sufficiently prepared - muster a massive army, and only then defeat him properly. The Malbim notes that this was divine providence, for had they followed Achitophel's counsel, David would have been killed that very night. And this is what David meant in Psalm 3 regarding this very pursuit: "I lay down and slept" - I was nearly in the state of lying dead.
Accordingly, when David learned from Chushai Ha'Arki of this looming danger, he said: "I would hasten my escape" - I must flee quickly, for Achitophel has devised a plan to pursue me this very night. I must hasten my escape and not linger in the wilderness, "from the sweeping wind, from the tempest" - lest the storm of Avshalom overtake me.
The Ibn Ezra cites an explanation in the name of Rabbi Moshe that connects to what was stated earlier: since David had asked, "Would that I had wings like a dove," and it is difficult for a dove to fly during a storm, he therefore prays: May it be His will that there not be a sweeping wind, a tempest, or a fierce gale, for during a strong wind, a dove cannot fly.
"Destroy, my Lord, divide their tongue"
בַּלַּע אֲדֹנָי פַּלַּג לְשׁוֹנָם כִּי־רָאִיתִי חָמָס וְרִיב בָּעִיר׃ - Destroy, my Lord, divide their tongue, for I have seen violence and strife in the city.
Rashi explains "bala" in the sense of destruction, as in "He did not withdraw His hand from destroying (mibalêa)" [Eichah 2:8], and he cites this in the name of Menachem as well. "Palag leshonam" (divide their tongue) - separate them and distance them from people so that no one will listen to them, from the root of division. "Ki ra'iti chamas veriv ba'ir" (for I have seen violence and strife in the city) - through them there is violence and strife in the city, so do not let their words exert influence.
Radak explains in what sense their tongue should be divided: that there should be no consensus among them. Trouble begins when people reach a consensus, for then plans are quickly put into action; but the moment discord arises - we all know what happens when there is disagreement: nothing gets done. For ten years the proposal to strike Iran has sat on the cabinet table, and for ten years there has been disagreement, so no strike is launched. Apparently Heaven has other plans, to bring them down through different means; but in any case, we see that when there is division, no decision is reached and nothing is done. Therefore, "palag leshonam": let there be disagreement and no consensus among them, and then their conspiracy and counsel will become confused, and the plot they forged against me will collapse. And so David prayed: "Please, Hashem, turn Achitophel's counsel into foolishness" - that the Holy One, blessed be He, frustrate his counsel and raise opposition against him. And so it was: Chushai the Archite, sent by David, opposed Achitophel's counsel, and Avshalom accepted Chushai's advice instead.
"Ki ra'iti chamas veriv ba'ir" - "For I have seen violence and strife in the city." But seemingly, how could he see this when he was outside Jerusalem? Radak explains: I have seen in my heart that in the city of Jerusalem there is violence and strife because they conspired against me. And it is a great injustice and a severe iniquity that they contend with me - that they go to wage strife against David, who was anointed king by Hashem, and seek to overthrow his monarchy. That is: I see in my heart that what is taking place there is violence and strife, and a great sin lies in their hands.
The holy Alshich explains: Regarding the enemy and the wicked one mentioned here - even if You do not kill them, it is fitting and proper that You swallow them up like Korach, or at least divide their speech. And why? So that all the people will see and take a lesson, witnessing what befalls one who rises up against the monarchy and acts wickedly. And this is "ki ra'iti chamas" - I have seen that their actions cause violence, for when a person acts wickedly and nothing is done to him, it leads all of society to do evil as well. Therefore: they possess chamas (violence) like the generation of the Flood, and they possess riv (strife) like the assembly of Korach - deal with them as You dealt with them. The request is not that Hashem bring an actual flood, but that He deal with them as they deserve, just as history punished those who committed such deeds.
The Malbim explains that the entire matter - whether David would be saved or not - depended on whether Avshalom would accept the counsel of Achitophel or the counsel of Chushai the Archite. David therefore asks, "palag leshonam" - let them divide into two factions, and through this "bala" - let their counsel be swallowed up and destroyed. And this is what is written: "And Hashem had ordained to defeat the good counsel of Achitophel" - the prophet testifies that the counsel was good, but Hashem thwarted it. "Ki ra'iti chamas veriv ba'ir" - it had already become known to me that those conspirators and rebels against the Davidic monarchy had reached the city and were celebrating in it.
One can also explain "palag leshonam" quite literally. These individuals - Doeg, Achitophel - were masters of slander (lashon hara), leveling false accusations against David. Now consider the primordial serpent: because he spoke ill against Hashem, blessed be He, telling Chavah that He, too, ate from the Tree of Knowledge and consequently created worlds, and that you too will be creators of worlds - what was his punishment? His tongue was divided, and the tongue of a serpent is split in two. Regarding this David asks: since they are masters of lashon hara, "divide their tongue" like the serpent whose tongue was split as a result of lashon hara. And this is also cited in the sefer Ken Tzippor on Tehillim.
The City Surrounded by Violence: "Day and night they go around it"
יוֹמָם וָלַיְלָה יְסוֹבְבֻהָ עַל־חוֹמֹתֶיהָ וְאָוֶן וְעָמָל בְּקִרְבָּהּ׃ - Day and night they circle it upon its walls, and iniquity and mischief are in its midst.
Radak explains that this is a continuation of the previous verse: "I have seen violence and strife in the city," and this violence and strife circle upon its walls. This is a metaphor - as though the city were surrounded by violence and strife, meaning that the entire city is plotting evil against me, devising schemes day and night. "Ve'aven ve'amal bekirbah" (and iniquity and mischief are in its midst) - those inside possess wickedness and mischief, harboring evil thoughts toward me. Aven means falsehood, and amal is likewise an expression for fabricated slanders, falsehood, and deceit.
The Malbim depicts this as a complete image: the violence and strife are like sentries upon the walls on the outside, and guards after all keep watch day and night; whereas the iniquity and mischief are the rulers inside the city - they are the masters within its midst.
הַוּוֹת בְּקִרְבָּהּ וְלֹא־יָמִישׁ מֵרְחֹבָהּ תֹּךְ וּמִרְמָה׃ - Destruction is in its midst; oppression and deceit never depart from its public square.
The Malbim explains "havot" as ruin - there is ruin within it; and likewise from its square, oppression and deceit do not depart. Rashi explains "toch" as related to striking and blows. Radak explains: "Havot bekirbah" - ruin and misfortune; "velo yamish" - they are constantly engaged in deceit and treachery against me, always fabricating stories about me, inventing allegations against me, and seeking my harm. And what is meant by "merchovah" (from its public square)? That they would assemble in the streets and gather together to speak disparagingly of me.
According to the Radak, the phrase toch u'mirmah ("oppression and deceit") is not related to striking as Rashi explains, but rather from the word toch, meaning inwardness or the internal realm: displaying with one's mouth what is not in one's heart, saying one thing outwardly while harboring another within. The Radak asks: Did they not display externally what was in their hearts, rising up in rebellion against David and speaking evil against him openly? He answers: The meaning is that David is saying, "I now realize that everything they showed me while I was on friendly terms with them - when I was king and they showed me love - was all duplicity and deceit." Now their hidden motives have been exposed and we see who they truly are, and it turns out in retrospect that this was never genuine love. Rather, inside him was hatred, and deceitfully he spoke to me like a beloved friend. For had he truly loved me, he would not have joined Absalom now.
The Alshich: The Destroyers from Within
The holy Alshich explains that through these wicked people, there is no remedy for the city. Day and night they circle its walls, ostensibly to guard it from those coming from the outside to destroy it - but "iniquity and mischief are within it," and their very own actions are the cause of its destruction. They guard against harmful forces from without, while they themselves are wreaking havoc from within.
There is a well-known story told about Golda Meir, who asked an old acquaintance from her European hometown to install window bars for her in the government compound, in the Knesset building. He asked her, "Why do you need bars?" She told him, "So that people will not break in and steal from the outside." He said to her, "It will not help." She asked, "Why?" He replied, "Because the thieves are inside! You worry about thieves from the outside, while a thief holds the position of minister here? What good will bars on the outside do you?" This is the meaning of "iniquity and mischief are within it": you prevent people from outside from destroying it, while you yourselves destroy it from within. And the ruin within causes it to be that "oppression and deceit do not depart from its streets" - even in public, falsehood, malice, and the corrupt conduct of these individuals reign supreme.
When Sin Is Found Among the Great - Corruption Descends to the Small
The Alshich continues and explains: When sin is found among the great, the corruption is terrible and severe, for it trickles down and reaches the small as well. The simple people assume that if the leaders act this way, it is legitimate and they may permit it to themselves, and consequently everyone else casts off restraint. They say, "If the king does so, let him not tell us not to do it." In truth, this argument is false - there is no connection between the two: the king is wicked and acts improperly, and what you are doing is also improper. However, this dynamic prevents the king from rebuking others. Not that the kings refrained from rebuking - they would do whatever they pleased and still punish others, treating the two as completely separate matters. But be aware that many people hide behind this very argument.
There were people who would freely pirate singers' CDs. Yet when investigated, it turned out that almost all those singers used cracked music software - studio programs worth thousands of dollars or more, requiring powerful computers, which were never legitimately purchased. And they constantly cry out, "We are being robbed! They are taking away our livelihood!" But what exactly are you doing? Stealing from someone else. That listener stole thirty shekels from you, but you stole four thousand dollars from that software company - your theft is far larger and more substantial.
This brings to mind the story of the baker who sued the margarine producer who supplied him with goods, claiming that he was cheating him. He brought a block of margarine before the court and said, "I buy this from him in one-kilo packages, but look at the scale - behold, nine hundred grams! He has been selling to me like this for years, and I pay him for a full kilo." The judges asked the producer, "What do you have to say in your defense?" He replied, "I will tell you the truth: I do not own a one-kilo balance weight. What do I do? I go to the baker, this very baker standing before me in court, buy one-kilo loaves of bread from him, place them on the other pan of the balance, and weigh his margarine according to that." Everyone cheats, and each swindles the other.
The same applies to one who steals from an insurance company: he fraudulently extracts money from them - he did not lock his car and claims he did, and the like - collecting substantial sums of thirty, forty, fifty, or even a hundred thousand, depending on the car model. When asked, "Sir, where do you find a license to steal from an insurance company?" he answers, "Come on, believe me, they are all thieves there, they steal all the time, I have been paying them premiums for thirty years." And so what if you pay? That is the contract between you, which obligates you to pay! See how easily a person hides behind the claim, "They stole from me, so I steal," or "They are thieves, so I can be one too" - the reality being that this merely makes his conscience feel cleaner. This is what the Alshich is saying: When the king does evil, a person thinks, "I have no fear of him - how can he rebuke me when he himself does evil?" And when the ministers commit wickedness, everyone else casts off restraint: "If he can do it, so can we."
Therefore, the Alshich explains, dealing with such people in an ordinary manner will not suffice. What does David request? Since these are people of high standing and prominent figures, they must be punished with a public, unmistakable consequence, for only then will it serve as a deterrence to the common, simple people not to imitate their deeds. This is analogous to the episode of Korach: Korach rose up to challenge Moshe, and Moshe declared, "If Hashem creates a new creation..." Why? Because this was a challenge to the very foundation of faith. Here was a nation that Moshe had brought out of Egypt and to whom the Holy One, blessed be He, gave the Torah; if a person comes along and disputes Moshe Rabbeinu, he is disputing the Shechinah, implying that the Torah was not given at Sinai and that Moshe fabricated it on his own. Such a Torah would not have endured for three thousand years, nor even for thirty days, for anyone could have risen up, disputed it, and claimed Moshe invented it. Therefore, a dramatic, profound event was required there that would leave everyone stunned, so that "they will not act presumptuously anymore" - no one would ever again dare to rise up and rebel. In the same way, David prays here: Master of the Universe, bring upon them a punishment so striking that everyone will understand through it not to follow in their evil ways.
In Summary:
In these verses, King David is at the height of his persecution: he longs for the wings of a dove to flee and find rest, ultimately resolves to escape to the wilderness and hasten his refuge from Ahithophel's counsel to pursue him that very night, and prays, "Destroy, Hashem, divide their tongues" - that discord may erupt within the conspirators' camp and their counsel be swallowed up, as indeed transpired through the counsel of Chushai HaArchi. He depicts a city where violence and strife encircle its walls and iniquity and mischief reign within it - a destruction that comes not from without, but from within. From this emerge two profound moral lessons: a person should never hasten to say, "Let me die and find rest," for he does not know where he will be led, and every day of life is an opportunity for elevation and refinement; and when corruption infects the leaders and the prominent, it trickles down and leads everyone else to cast off restraint, which is why David pleaded for a public, visible retribution like the fate of Korach, serving as a deterrent for all generations.