Order of Protection

Sometimes we come across a Passuk or phrase in Tanach whose words are somewhat familiar. Perhaps they, or a derivative, are part of our Nussach HaTeffilah, or perhaps just a common aphorism. When we find words such as these it is always helpful to try and understand their meaning, especially within the context of the Pessukim, giving them ever more meaning the next time they roll off our tongues. This is the case with one of the Pessukim found in this week’s Haftorah, allowing us an opportunity for further exploration.

The Haftorah for Parshas Achrei Mos comes from the very end of Sefer Amos. It should be noted that we Lein this Haftorah even when Achrie Mos and Kedoshim are together, indicating that there is a particular significance to this selection. While the majority of the Nevuah of Amos is Divrei Kevushin directed at the Aseres HaShevatim—words that were meant to steer away from the path the led to their Galus—his final words, read in this Hafotrha, are Divrei Nechama meant for all of Klal Yisroel.

Despite their Avieros and missteps, Hashem promises us “Lo Ashmid Es Bais Yaakov”, Bnei Yisroel will not be wiped out. Rather, “B’Cherev Yomusu Ko Chatei Ami”, those who are certain that their actions will go unanswered will be punished, and the remained of our nation redeemed. At the end of the Haftorah, our future is clearly heralded, “V’Shavti Es Shevus Ami Yisroel”, we will return to our land and rebuild the desolate cities, enjoying peace and prosperity evermore.

These hope-filled Pessukim are the ones that we turn to when all seems bleak, but it is the way that the Geulah is initially introduced, however, that seems the most familiar. The Navi tells us: “Bayom HaHu Akim Es Sukkas Dovid HaNofeles.”. These words are of course the basis of an addition made to Birchas Hamazon during the Yom Tov of Sukkos: “Harachaman Hu Yakim Lanu Es Sukkas Dovid HaNofales”. We ask Hashem to fulfill the promise made through Amos Hanavi and indeed restore the fallen Sukkas Dovid. While the link between these words and the Yom Tov are understood, we must understand them in their own right, answering one important question: what is the Sukkas Dovid? To what does the Navi refer when he promises that the fallen Sukka of Dovid HaMelech will one day be erected once again?

Rashi addresses these words by quoting their Targum: “Malchusa D’Bais Dovid”. The words Sukkas Dovid refer to the Malchus of his family—a Melucha that was brought to an end with the Churban Habayis. According to Rashi, these words refer to the reestablishment of Malchus Bais Dovid that will accompany the Geulah Shelimah.

There is of course an important question that must be asked on this Pshat: why did the Navi choose the words “Sukkas Dovid” to refer to his Malchus? Certainly there are other words that are more closely related to Malchus that could have been employed—why did the Navi use these specifically?

There seem to be two approaches with in the Meforshim to address this point.

Some explain these words differently, in a way that seems to hew a bit closer to their literal meaning. Mahari Kr”a, for example, writes: “Al Bais Hamikdash Hu Omer”. The word Sukkah, which of course refers to a structure, is understood to refer to the Bais Hamikdash, a bulding closely related to Dovid Hamelech, whose life was dedicated to its construction. R’ Eliezer of Beaugency takes this explanation even a step further: just as shepherds would build a Sukkah to protect their herd, Dovid Hamelech built the Mikdash to protect his treasured flock, Klal Yisroel.

Radak, on the other hand, takes the same approach as Rashi, but adds further explanation. He too explains that the words “Sukkas Dovid” refer to Malchus Bais Dovid and adds: “V’hi Sukka Al Derech Mashal Ki Hi Socheches Al HaAm.” The Malchus Bais Dovid itself, according to Radak serves as a protection for Klal Yisroel, as it is therefore Nimshal to a Sukkah which provides protection from the elements.

The addition of Radak of course allows us to better understand the words of Rashi and the Targum, as the choice of the Navi in using the term “Sukkas Dovid” can be understood, but we must now understand how this is the case. How is it that Malchus Bais Dovid itself serves as a protection for Klal Yisroel? There is of course an element of physical protection, a strong monarchy defends its nation in a military sense, but one assumes that more is at play. In what way can we understand that the Melucha of Dovid Hamelech serves as a Sukka for its denizens?

In order to answer this question and the words of the Navi we must of course try to better understand the role of Malchus Bais Dovid and its influence on our nation.

Birchas Kohanim ends with a Bracha that Hashem should bestow Shalom upon Bnei Yisroel: “V’Yasem Lecha Shalom”. The Sifri on these words offers a number of explanations as to the type of Shalom to which these words refer. R’ Noson teaches us: “Zeh Shalom Malchus Bais Dovid”. The Shalom that the Kohanim wish upon us is the one that is brought by Malchus Bais Dovid. It seems, then, that there is an element of Shalom that is brought upon us by the mere existence of Malchus Bais Dovid. How can we understand this concept? What is “Shalom Malchus Bais Dovid’, and how does it work?

The truth is that the concept of Shalom seems to be closely related to the Malchus. The Mishna in Avos tells us: “Havei Mispallel B’Shloma Shel Malchus”, that one should Daven for the Shalom of the Malchus. Rabbeinu Yona in his Pirush on this Mishna explains that one should not Daven only for himself, but for the whole world, and can accomplish this by Davening for the Shalom HaMalchus because “B’Shloma Shel Malchus Yesh Shalom L’Olam.” In some way, it seems, the Shalom HaMalchus brings Shalom to the entire world.

In order to understand the connection between the Malchus and Shalom, and how “B’Shloma Shel Malchus Yesh Shalom L’Olam “ it may be helpful to look to the words of someone who was not always at Shalom with Malchus Bais Dovid.

When Avshalom, the son of Dovid Hamelech, rebelled against his father, he was aided and advised by Achitophel, a former advisor to Dovid himself. At one point, Achitophel realized that Avshalom was not going to heed his advice, and the Passuk tells us: “Vayakam Vayeech El Baiso El Iro V’Yitzav Es Baiso V’Yechanak Vayamas”. He went back home, gave his family final instructions, and ended his own life.

The Gemarah, in Bava Basra, tells us that his final instructions consisted of three items: “Al Tihiyu B’Machlokes, Al Timrodu B’Malchus Bais Dovid V’Yom Tov Shel Atzeres Barus Zro Chittim”. The first two of these instruction are easy to undersand: Achitophel told his sons not to fight amongst themselves nor with Malchus Bais Dovid. The third charge seems unrelated: Achitphel told his sons that if Shavuos is a clear day, they should plant wheat, for the crop will be bountiful.

It seems odd that the first two of Achitophel’s instructions were so closely related and the third not at all, but the Maharal, in Nesivos Olam, explains that in fact they are all connected.

Achitophel, explains the Maharal, saw the effects of Machlokes, having himself had a front-row seat to the rebellion of Avshalom. He therefore sought to steer his sons clear of Machlokes of any sort, and encourage them to cleave to the path of Shalom. His final instructions were all aimed at this goal.

There are three types of Shalom: Shalom Bayis, Shalom amongst family members and close friends, and Shalom with the wider ranks of Klal Yisroel. By telling his sons to avoid Machlokes amongst themselves, Achitophel was addressing the second type of Shalom—among family members. His final instruction, “V’Yom Tov Shel Atzeres Barus Zro Chittim” was related to Shalom Bayis, explains the Maharal, because the “Ikur Bitul Shalom Bayis Hu Mitoch SheAin Lo Chittim.” Most Shalom Bayis issues arouse from those related to Parnassah, and so in offering his sons sound agricultural advice, Achitophel was ensuring that their Shalom Bayis remain in tact.

The middle command “Al Timrodu B’Malchus Bais Dovid” was thus connected to the second type of Shalom, that amongst a person and other members of our nation. Maharal explains that Malchus Bais Dovid is the source of all Shalom within Klal Yisroel: “Hu Siba L’Batel HaMachlokes U’Lihaamid Shalom”. Harmony within Klal Yisroel is guaranteed only through the existence of Malchus Bais Dovid, and by ensuring that the Malchus remain strong and free of rebellion, Shalom in Klal Yisroel is possible. He further explains that this applies only to Malchus Bais Dovid, which has the Tzivuy of Melucha, as can be seen by the fate of the Malchus of Shaul.

We see, then, that the Malchus of Bais Dovid has a Hashpa’ah on Klal Yisroel by its very existance: Machlokes and strife among Bnei Yisroel are limited by the very fact that the Melucha is in tact.

Perhaps this is the Sukkas Dovid for which we yearn. Radak explained that the Malchus itself protects Klal Yisroel and now we understand how: by preventing the pernicious effects of Machlokes among our ranks. The destructive nature of Machlokes is well documented—both in Seforim and anecdotally. The power of Malchus Bais Dovid to prevent strife, and ensrue Shalom, is thus itself quite the protection. Indeed, the Melucha is Socheches Al HaAm because “B’Shloma Shel Malchus Yesh Shalom L’Olam”.

As we yearn for the day on which our pleas are heard, and our requests of “Harachaman Hu Yakim Lanu Es Sukkas Dovid HaNofales” fulfilled, we can take this lesson to heart. By avoiding Machlokes and increasing Shalom, we can emulate the effect of Malchus Bais Dovid and hasten its return.