We continue in Chapter 119, with the letter Yod. King David continues his supplications that the Holy One, blessed be He, teach him Torah and enlighten his eyes in the mitzvot. Here, however, he opens with a unique argument: the very design of my body testifies that I was created for this purpose. From here, he proceeds to plead on behalf of those who fear God, and justifies the divine judgment regarding the afflictions he has endured.
יָדֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי הֲבִינֵנִי וְאֶלְמְדָה מִצְוֺתֶיךָ׃ (עג) - Your hands have made me and fashioned me; give me understanding, that I may learn Your commandments.
The Radak explains: "Asuni vaychonanuni" ("made me and fashioned me") refers to the creation and the design, that is, the proper arrangement of the limbs when God created man, all designed so that man would be fit to acquire wisdom. The Holy One, blessed be He, fashioned man in a form that enables him to acquire wisdom with ease. First, in his upright posture, unlike all other living creatures: all animals are low to the ground, head down and heart down, oriented entirely downward. Man stands upright, his head facing upward, designed to attain spirituality and receive divine bounty from Above.
Notice that even the gorilla, the orangutan, and monkeys, considered closest to the human species, do not stand fully upright. Even if they occasionally stand up, their default state is to walk on four legs, leaning on their front arms. Why? Because they draw nothing from Above. Man, the Kabbalists say, is considered like a tree whose root is the brain, planted in the Upper Worlds, while its branches - the arms and legs - sprout from above and descend downward. An inverted tree: the roots are above, representing the da'at, the intellect, the head, and the branches are the limbs extending from it. Already from man's physical design, one sees: "Your hands have made me and fashioned me." And from this very design comes the plea: "Give me understanding, that I may learn Your commandments" - that I may see how my very form was perfected solely for the purpose of studying the Torah and its mitzvot.
The Radak continues similarly regarding the functioning of the intellect and the organs: the heart is king of the organs, the brain is the officer of the heart, as is the power of speech - the voice issuing from the lungs and the articulation of speech through the tongue, lips, teeth, and palate, along with all the other faculties. God created all of this so that you could meditate on the Torah, so that you would have the intellect to understand and comprehend it. And if so: "Give me understanding, that I may learn Your commandments."
If all of this was created for this purpose, we were not given knowledge and intellect to devise a system for winning the lottery, nor to develop purely mundane and physical inventions. It was not for this that man received a "portion of God from Above." You received something that even the angels do not possess, something immense and profound - was it meant to be squandered on crude, material matters? This is comparable to someone who takes the space shuttle Columbia and decides to use it for a quick run to the grocery store. Did NASA invest billions of dollars just so you could drive it to the local shop? In the very same way, a person possesses a divine intellect, and in what does he invest it? In trivial pursuits, in empty and useless matters. King David says: there is no doubt that the reason the Holy One, blessed be He, created us in a form so distinct from animals - with intellect, articulation of speech, and understanding - was entirely so that we could meditate on the Torah and delve deeply into it.
The holy Alshich explains the verse in another way. King David says: I yearn to know Your statutes, yet I fear that I may not grasp these teachings properly or delve into them as I should, because I am physical and material. There is no denying that man contains a coarse, material dimension that asserts itself, a corporeal garment that holds him back, all the more so when it comes to statutes (chukim) that require heightened understanding and deep contemplation. I am formed from clay, and this reality seemingly distances me from grasping the statutes and attaining the Divine.
To this, King David answers himself: "Your hands have made me and fashioned me." After all, You said, "Let us make man"; You fashioned the creation of man. And if You created me, and my ultimate goal is to know Your statutes and Your wisdom, there is no doubt that You embedded within the physical material itself a preparation to comprehend the Torah. It is impossible that physical coarseness should be an absolute barrier to grasping the Torah, for "Your hands have made me," and this is what You demand of me. If You are the Manufacturer of the body as well, it is clear that within this body lies the readiness to attain the Torah. Granted, one must exert effort and overcome his crude nature, coarse traits, and desires, but the innate preparation exists and is certain. For this is not something I made, such that one could say: perhaps you are unworthy and unfit to receive the Torah because you are material. "Your hands have made me and fashioned me" - if it is from Your hands, You have surely made me worthy and fit to receive spiritual insights, and I will not be deprived of receiving a capacity from You that will not hinder my mind from the understanding poured down upon me from on High. Therefore: "Give me understanding, that I may learn Your commandments" - or in the poetic expression of the early commentators: ki lo ya'atzreni hageshem ("lest the rain stop me").
This poetic phrase originates in the Haftarah concerning Eliyahu and Achav: Eliyahu saw a small cloud, like the palm of a hand, and told Achav to harness his chariot and ride home "lest the rain stop you" - so that the deluge of pouring rain would not obstruct his journey. Here, the expression is applied with a play on words to gashmiyut (corporeality): "lest the physical (geshem) stop me" - materiality will not prevent me from attaining spiritual heights.
The Malbim places the central point of the verse upon the matter of the "mitzvot." Corresponding to what he previously asked - Master of the Universe, teach me good judgment and knowledge to understand the mitzvot - he now asks: "Grant me understanding," let me understand how You made me and fashioned me, and from that strength I will learn Your mitzvot. Yet here the verse speaks of the body, and how can one learn the mitzvot of Hashem from the body?
The Malbim explains: the human body, its structure, its limbs and sinews, and their connection to the powers of the soul - all of them are aligned with the mitzvot of the Torah. The Torah and its mitzvot on one hand, and the structure of man and its arrangement on the other, are set parallel to one another. The body was created corresponding to the holy Torah, and this is what Chazal taught: 248 limbs correspond to the 248 positive commandments, and 365 sinews correspond to the 365 negative commandments, each limb uniquely designated corresponding to a specific mitzvah. If a person understands the structure of his body in all its details, and how Hashem made him and fashioned him, he will learn from this to know the secrets of the mitzvot that correspond to the dimensions of his body, soul, and their inner system. This is akin to what Chazal said on the verse, "From my flesh I shall see God": through contemplating his own flesh, a person can perceive Divinity and understand Godliness from the design and value of his body.
By the way, when the Kabbalists speak of the Sefirot and their attributes, they speak in direct correspondence to the body. The head represents the Mochin (the mental faculties) - the right brain and the left brain, namely Chochmah and Binah, with Keter above them. "Chesed is the right arm, Gevurah is the left arm, Tiferet is the torso, Netzach and Hod are the two thighs, Yesod is the sign of the holy covenant," and Malchut is the crown of the Yesod (Ateret HaYesod). The deeper one delves into the human body, the more one can also understand Divinity. This extends even to the internal organs: the diaphragm (the tarpesh), that partition in the middle of the human body separating the digestive organs from the higher organs - the heart and the lungs. In Kabbalah as well, there is the concept of a spiritual partition (a parsa). Delve deeply into the physical, and you will be able to understand the spiritual and the internal.
We have already mentioned several times the teaching of the Arizal that blood contains a white humor and a red humor. Nearly five hundred years ago, who even knew of the concept of white and red blood cells? And on what basis did the Arizal state this? Because blood is composed of the aspect of judgment (Dinim) - which is red, but it also contains kindness (Chasadim) - which is the white humor. What modern science discovers in laboratories, the Arizal perceived from above: he understood the spiritual root of blood, and from that he could describe its physical nature. A person might not perceive it at the time because it cannot yet be seen, but as human knowledge grows, delving deeper and observing more closely, it is discovered in nature and in the laboratory. The teachings describe reality according to its root and inner essence.
This also explains what our Sages said about Avraham Avinu: that his kidneys served as two flowing springs from which he learned Torah - following this very same principle, that through the reality of the physical body, one can delve into and grasp inner spiritual reality and perceive Divinity. And this is the prayer of David HaMelech: "Your hands have made me and fashioned me" - the entire structure of my body comes from You, and from it, "grant me understanding, that I may learn Your commandments." Through it I will comprehend and delve into the mitzvot, seeing which mitzvah corresponds to each limb; then I will understand its rectification (tikkun), how the mitzvot align with the limbs, and how deeply one must contemplate every single detail.
יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ כִּי לִדְבָרְךָ יִחָלְתִּי׃ (עד) - Those who fear You will see me and rejoice, for I have hoped for Your word. (74)
Rashi explains: When those who fear Hashem see that it is well with me, they will rejoice, for my reward is their reward. That is to say, when they see that David HaMelech fears Heaven and that things are good for him, every God-fearing person rejoices in this, for he tells himself: If Hashem grants such goodness to those who fear Him, it will also be good for me, since I too fear Hashem. "Those who fear You will see me" - they will see how well things are going for me, and in this they will rejoice, for I am among those who fear You, and "I have hoped for Your word." They know that I fear You and therefore it is good for me, and consequently it will also be good for them, and that will bring them joy.
The Radak explains: Those who learn from me will see that I understand and possess insight in everything, and they will rejoice that You gave me what I asked and hoped for. "For I have hoped for Your word" - I hoped for Your word and Your help, and You granted me what I hoped for. Through this they will rejoice, and they too will ask of Hashem and they too will merit it. For throughout the entire chapter, David HaMelech requests, "Grant me understanding, that I may learn Your commandments" - asking the Holy One, blessed be He, to teach him Torah, statutes, and commandments. When they see that I attained this, they will rejoice, for my hope has materialized and I have merited what I yearned for - and they too will merit it.
The Malbim identifies the central point here as resting on "words" (devarim). Until now, David requested that the Holy One, blessed be He, perform a sign of goodness for him so that his revilers and enemies would not prevail against him or boast over him. Earlier he spoke of the arrogant and hostile adversaries - "The willful have smeared me with lies," "Their heart is gross like fat" - and asked that they be distanced from him. Now, however, he asks for a different reason: so that the God-fearing will rejoice over me. "Remember the word to Your servant, upon which You caused me to hope" - I have hoped for Your word; if they see that I suffer troubles, they will experience sorrow, but if they see that You bring upon me only good, they will have joy. Therefore, Master of the Universe, bring goodness upon me so that those who fear You will see and rejoice.
We have already mentioned this point several times: when the righteous person prospers and the wicked person suffers, it strengthens a person's faith; but when the opposite occurs, it weakens a person's faith. This is why throughout all generations, the greatest leaders - from Moshe Rabbeinu to the prophets - raised the question of the righteous who suffer and the wicked who prosper (tzaddik vera lo, rasha vetov lo), for this challenges one's emunah. Based on justice, we would expect the righteous to fare well and the wicked to suffer, which is why this question echoes throughout the generations. And this is what David Hamelech asks here: do good to me, and then "those who fear You will see me and rejoice." This will provide encouragement for those who fear Hashem, seeing one who reveres the word of Hashem and what he is privileged to receive - "I have hoped for Your word," and You have bestowed goodness upon me.
יָדַעְתִּי יְהֹוָה כִּי צֶדֶק מִשְׁפָּטֶיךָ וֶאֱמוּנָה עִנִּיתָנִי׃ (עה) - I know, Hashem, that Your judgments are righteous, and that in faithfulness You have afflicted me. (75)
"I know, Hashem, that Your judgments are righteous" - I have understood and known from the Torah that the judgment You execute with me and with every person is just. And when I take to heart the reason why You afflicted me, I know that "in faithfulness You have afflicted me": the afflictions I suffer are just and faithful, and this is not something done contrary to the truth. "Faithfulness" (emunah) means truth, as in the phrase, "A God of faithfulness and without iniquity" - the Holy One, blessed be He, is a God of truth in Whom there is no injustice, and all His deeds are entirely perfect.
In the text's phrasing, "ve'emunah initani," the letter beit is missing, and the Radak explains that it is as though it were written, "uve'emunah initani" ("and in faithfulness You afflicted me"). As is his custom, when he makes a grammatical point, he brings prooftexts: "that was found [in] the House of Hashem" (hanimtza beit Hashem) - where it is as though written "beveit Hashem," missing the beit; "and they buried him [in] his house" (vayikberuhu veito) - as though written "beveito," where the beit is also omitted. So too here: "ve'emunah initani" means "and in faithfulness You afflicted me" - the afflictions with which You torment me are just and faithful, and I affirm that everything is true and His judgment is righteous.
The Malbim places the central emphasis here on "judgments" (mishpatim), explaining: for myself, I do not need this. Although I asked that You perform a sign for good on my behalf, and requested that through this those who fear You might rejoice and not be weakened in their faith, I myself do not require it. Even though many evils and troubles have befallen me, my faith has not been weakened; I still believe in You and know that everything is from You and justly deserved for my sins, and I have no doubt that the promises You made to me will surely be fulfilled - for I know that "Your judgments are righteous," that the judgment You executed upon me is a righteous judgment, and the afflictions I suffered and the punishment I received were meted out justly.
Furthermore, "and in faithfulness You have afflicted me" - the very affliction You brought upon me was so that You could validate Your promise, that is, verify it as true. For You promised me that I would reign and be privileged to save the Jewish people, and the Holy One, blessed be He, said: And if you sin, what will happen? "Yet My lovingkindness will not depart from him." We have already discussed this, and the Malbim mentions it in several places, that regarding David Hamelech there was a promise that in any event he would reign, and if he falters, "I will chasten him with the rod of men." The same applied to Shlomo: he suffered blows, and Hashem raised adversaries against him, such as Rezon son of Eliada, when he deviated from the path and brought in the daughter of Pharaoh - we see that he was punished, yet he did not lose the monarchy. This promise did not extend to the grandson; the moment the grandson deviated from the path, the kingdom was no longer guaranteed to him, as we saw with Rechavam, in whose days the kingdom was already divided. But regarding David, the Holy One, blessed be He, said: Even if you stray from the path, you will receive blows, but you will remain king.
This is what David means: "in faithfulness You have afflicted me" - the fact that You afflicted me was in order to uphold Your promise; You afflicted me to purge my sins and bring me to repentance, as it is written: "When he commits iniquity, I will chasten him with the rod of men," and through this, "My lovingkindness I will not take away from him, nor will I belie My faithfulness." All this I know and believe with complete faith: that the afflictions are deserved, and that they come to confirm Your promise and bring me to kingship despite my shortcomings and despite the areas where I stumbled - of this I have no doubt. However, there are God-fearing people who, if they do not see that all is well with me, will develop questions and fall into sorrow. But as for me, says David Hamelech, I will not be grieved, for I know that everything is for the good.
יְהִי נָא חַסְדְּךָ לְנַחֲמֵנִי כְּאִמְרָתְךָ לְעַבְדֶּךָ׃ (עו) - May Your lovingkindness please comfort me, according to Your word to Your servant. (76)
I ask: "May Your lovingkindness please" - act toward me through the attribute of lovingkindness (chesed) to comfort me over the hardships I have endured, "according to Your word to Your servant" - so that all may recognize that You have fulfilled Your word. After all, You promised me the monarchy and promised me that I would rule over all of the Jewish people; fulfill Your word, and then those who fear You will rejoice. Those who fear Hashem will rejoice to see that the Holy One, blessed be He, made a promise to David, who was God-fearing, and fulfilled His promise, as it is said: "Show me a sign for good, that those who hate me may see it and be shamed... because You, Hashem, have helped me and comforted me."
And when they see how the Holy One, blessed be He, fulfills His promises to David, who feared Hashem, they will recognize that regarding those wicked scoffers who acted evilly toward David, the Holy One, blessed be He, blackened their faces like the bottom of a pot; while David, who followed and cleaved to the ways of Hashem - even though he had certain sins for which the Holy One, blessed be He, exacted retribution - in the end, Hashem brought goodness upon him as befitted his good deeds. Therefore, he pleads: "May Your lovingkindness please comfort me" - deal with me through the attribute of chesed to comfort me for the troubles I suffered, and then all will recognize that You have fulfilled Your word to Your servant.
The Radak explains: In contrast to the affliction I have endured until now - "may Your kindness now comfort me," just as You promised me, referring to the benevolent promises that David would reign as king.
In the stanza of the letter Yud, King David teaches us three fundamental points. First, "Your hands have made me and fashioned me" - the very structure of the human body, man's upright stature, the faculties of his soul, and his organs of speech were all created so that he may acquire wisdom and Torah. According to the Malbim, the 248 limbs and 365 sinews correspond directly to the 248 positive commandments and 365 negative prohibitions, and by contemplating the body, one can delve into the secrets of the mitzvos and attain a perception of Godliness - "from my flesh I shall behold God." According to the Alshich, since Hashem fashioned the body, He surely endowed it with the capacity to grasp Torah, meaning that physicality need not hold a person back. Second, "Those who fear You will see me and rejoice" - David does not seek favor for his own sake, but for the sake of the God-fearing, so that their faith will not be weakened by witnessing a righteous person suffer. Third, "I know, Hashem, that Your judgments are righteous" - he himself wholeheartedly accepts the divine judgment, knowing that suffering came to cleanse him and to validate the promise of his kingship; he therefore concludes by asking, "May Your kindness now comfort me," so that the fulfillment of Hashem's word to His servant may become clearly visible to all.