Rav Kook: Psalm 144: No Breach in Our Street

 Psalm 144: No Breach in Our Street

In times of turmoil, we turn to ancient words of hope, to visions of a world where peace is not just a fleeting wish but a lived reality.



Psalm 144 offers just such a vision. It portrays a nation strong and prosperous, secure in God’s protection and blessings. The psalm concludes with an image of a peaceful society, where “There is no breach, nor going forth, nor outcry in our streets” (Psalms 144:14)

But what are these breaches, goings forth, and outcries that the psalmist speaks of?



The Sages in Berakhot 17b interpreted this verse as a heartfelt prayer: that we be shielded from the forces that tear at the fabric of society, sowing division and strife, like the self-serving individuals who fueled upheaval and calamity in Biblical times

There is no breach” — our society should not be like David’s, from which Ahitophel emerged.

“And no going forth” — our society should not be like Saul’s, from which Doeg the Edomite arose.

“And no outcry” — our society should not be like Elisha’s, from which Gehazi emerged

Envy, Lust, and Honor

The Sages cautioned against three particularly destructive traits, vices that have plagued humanity from time immemorial: “Envy, lust and [the pursuit of] honor drive a person from this world” (Avot 4:21)

We all must guard against these harmful traits. Their poison, however, is especially lethal in the public realm, where their impact goes farther and causes greater damage. Rav Kook observed that these three men — Doeg, Ahitophel, and Gehazi — each fell prey to one of these vices. Envy, lust, and honor led them to incite violence, fuel rebellion, and bring discredit upon the Jewish people

Envious Doeg

The first of these antiheroes is Doeg the Edomite, a high-ranking official in the court of King Saul. According to Zevachim 54b, Doeg’s downfall was a consuming jealousy of David.



Doeg used his position in the high court as a weapon against David. When Avimelech, the high priest at Nov, admitted that he had consulted the Urim and Thummim on David’s behalf, Doeg seized upon this to accuse David of treason. He argued that the Urim and Thummim could only be consulted for a king. The other judges disagreed, maintaining that the Urim and Thummim could be consulted for others, as long as it was a matter concerning the public welfare

Doeg, however, would not relent. His legal decision, born of envy, led to the massacre of the kohanim of Nov.



Ambitious Ahithophel

The second example is Ahithophel, counselor to King David and a man celebrated for his wisdom. The Sages in Sanhedrin 101b relate that Ahithophel saw a sign that he would one day ascend the throne. Driven by a desire for honor and the allure of high office, this vision of future greatness became his downfall

As a result of his personal agenda, Ahithophel abandoned King David and threw his weight behind Absalom, supporting a rebellion that plunged the nation into civil war and cost many lives.



Greedy Gehazi

The third of these misguided figures is Gehazi, servant of the prophet Elisha. After Elisha cured the leprosy of Naaman, military commander for the king of Aram-Damascus, the prophet declined all gifts. He recognized that Naaman’s miraculous healing in the Jordan River would bring honor to God and Israel among the nations

But Gehazi, overcome by avarice, saw an opportunity for personal gain. He followed Naaman and falsely claimed a reward in the prophet’s name, obtaining from the general two talents of silver and two costly robes.



Elisha denounced Gehazi’s duplicity and greed. “Is this the time,” the prophet rebuked him, “to take money to buy clothing, olive groves, vineyards, sheep and oxen, servants and maidservants?” An opportunity to bring honor and respect had been twisted into one that desecrated God’s name and tarnished Israel’s reputation

Ancient Vices, Modern Warnings

In short, we see how an envious Doeg wielded his power in the high court to persecute David; an ambitious Ahithophel leveraged his influence to back a revolt against Israel’s rightful king; and a greedy Gehazi turned what should have brought honor and respect into a sordid incident that discredited the Jewish people.



In the lives of these three men, we see how the vices of envy, honor, and greed, when left unchecked in the public sphere — “in our streets” — can lead to tragic outcomes. We pray that, on the contrary, our society will be blessed with harmony and peace: “There is no breach, nor going forth, nor outcry in our streets

(Adapted from Ein Aya vol. 1 on Berakhot 17b)