We are in a pasuk in Tehilim 69,7 אַל־יֵ֘בֹ֤שׁוּ בִ֨י ׀ קֹוֶיךָ֮ אֲדֹנָ֥י יֱהֹוִ֗ה צְבָ֫א֥וֹת אַל־יִכָּ֣לְמֽוּ בִ֣י מְבַקְשֶׁ֑יךָ אֱ֝לֹהֵ֗י יִשְׂרָאֵֽל׃ Do not be embarrassed in me, those that hope to You, God who is the Master of the legions, Don't be embarrassed or ashamed of me, by those that seek You out. Firstly, we say in our morning prayers, Lo Nevosh V’Lo Nikalem we should not be embarrassed, ashamed , or stumble forever, because we relied on Your great, powerful, and awesome name… which comes from this pasuk , so we actually invoke this pasuk every day in our prayers. And seemingly, we have a poetic doubling of language - Busha and Klima are two terms of shame, -Those that hope to You , and those that ask You. -God as the God of the hosts and all legions and the God of Israel. What are these double terms? The Malbim says there’s a difference between Busha and Klima . Busha is internal shame . Klima is embarrassment from the outside world. Tikva hope in the heart . So if your hope doesn't come to fruition, then you have inner shame. You hope to Hashem and you feel like you're not worthwhile, that you weren't answered. That’s Busha , inner shame. But Mevakshecha/when you ask , that an external request- you say it out loud, and everyone sees it, so if you're not answered then you get embarrassed in the outside world, so that’s not quite a double Lashon . Furthermore, there are two different ways to refer to God. The Radak and Ibn Ezra say that when we refer to God as God of legions , that's in the heavens. We are saying that God can make the Gezerot/decrees from high above in the heavens. That's the hidden aspect, where no one sees what's going on. It’s behind the scenes. Then there's God as the God of Israel , God's army down here. The Radak says God has hosts above and God has host down here. We're down here in exile, out in the open. It’s not the behind the scenes. We're hoping to God to do things upstairs, behind the scenes. But we're also asking that God remove us from the embarrassment that is going on down here, right now- with the antisemitism, college campuses and the like. We’re embarrassed. David Hamelech is saying, “ Please save me from the inner shame and save me from the outer embarrassment, when I hoped to You and I asked You. And if I'm not answered, it's just too much embarrassment and shame. The question is, what does it mean that They shouldn't be embarrassed, those that hope to You, what does me have to do with them ? Who's the me and who’s the them ? Rashi and the Radak both say that it means If You don't answer me when I'm hoping to You and asking you, all the other people that are hoping and asking will see me and say that if I was not answered, “ What is hoping and praying to God worth? If I'm not answered, if I'm let down, they'll feel let down. When the person counting on Hashem is a known Ba’al Bitachon, if he isn't answered, all the other people will lose hope. There's another explanation of this pasuk, which is said both by Rav Chaim Palaggi, in his sefer Hakatuv L’Chaim, and also by a Rabbi Yekutiel Yehuda Teitelbaum, in his sefer Yitav Lev . He was the grandfather of the well-known Satmar Rebbi that came from Europe. They offer a similar explanation- that sometimes we go to a sadik to pray and we hope to them, that their prayers will be answered. So David Hamelech says, People are hoping and counting on me. The pasuk right before this says, God, You know my foolishness, You know my sins. They're not hidden from You , but the people are coming to me, and they don't know that. And, if You don't answer me, it's going to be embarrassing. Rav Chaim Palaggi says this is similar to Choni HamaAgel,who said, The Jewish people are counting on me. I'm a household member of Yours . We count on our Sadikim to be there to annul decrees. Rav Chaim Pilaggi says this applied is in his generation, and it applies in our generation as well. If Hashem doesn't come through for them, it's going to be embarrassing