Temperature Control

The Hafotorah for Parshas Chayei Sara is taken from the very beginning of Sefer Melachim, and discusses the final days of Dovid Hamelech. Although the bulk of the Haftorah relates to the insurrection of Adoniyahu ben Chagis, the first few Pessukim discuss the state of Dovid Hamelech at the time. The Navi tells us: “V’Hamelech Dovid Zaken Bah Bayamim”, Dovid Hamelech was getting older. These words are very similar to a phrase found at the beginning of the Sedra: “V’Avraham Zaken Bah Bayamim”. The Passuk continues, telling us: “Vayechasuhu B’Begadim V’Lo Yicham Lo”, and they covered him with clothing, but it did not keep him warm. We mights assume that the link between the Parsha and Haftorah is limited to the first half of the Passuk, but perhaps there is a connection in the second half as well.

The Passuk seems to be telling us one thought: Dovid Hamelech was getting older, and he could no longer be kept warm by clothing. Reflecting on these words should raise two questions: first, why was Dovid Hamelech cold, and second, why was he not warmed by his clothing. Radak addresses the first question, pointing out that it is natural for an older person to feel cold, and so the Passuk is telling us that while Dovid was cold due to his age, his clothing did not warm him.

Rashi, quoting a Gemarah in Brachos, tells us why this was the case. Years before, when he was on the run from Shaul, Dovid cornered his pursuer in a compromising situation. Shaul was occupied with personal matters and did not notice that Dovid had come up behind him, rather than taking the opportunity to eliminate his rival, however, Dovid merely cut off the corner of his cloak. This way, Shaul would know that Dovid had been there and spared his life. The Gemara tells us, however, that this action had consequences: “Kol HaMevazeh Begadim Aino Neheneh Mehem L’Sof”. One who shows disrespect for clothing, will eventually not enjoy its protections. Because Dovid had been Mevazeh the clothing of Shaul, clothing was not effective in warming him later on, “Vayechasuhu B’Begadim V’Lo Yicham Lo”.

The Pirush of Rashi on this Passuk does not end with this Gemara, however. Rashi adds the words of a Medrash: “KiSheRa’ah Dovid Es HaMalach Omed B’Yerushalayim V’Charbo B’Yado Nitztanen Domo M’Yiraso”. When Dovid saw the Malach standing over Yerushalayim with his sword drawn, his blood froze out of fear. It is not clear from the words of Rashi alone to what episode the Medrash refers, but clearly Chazal are offering an alternate explanation as to why Dovid Hamelech felt cold. It was not due to the natural course of aging, but because of the sight that he saw. Certainly, then, it is appropriate to try and understand the Medrash fully.

It seems that the “Medrash Aggadah” that Rashi refers to can be found in the Medrash Tehillim on the words “Tarchiv Tza’adi Tachtai”. The words of the Medrash are exactly as quoted by Rashi, and the proof the Medrash brings is our Passuk: “Vayechasuhu B’Begadim V’Lo Yicham Lo”.

As we noted, neither Rashi nor the Medrash explain when it was that Dovid saw the Malach, but it seems clear that this refers to the last episode mentioned in Sefer Shmuel: the counting of Klal Yisroel initiated by Dovid Hamelech.

There, the Navi tells us that Dovid decided to count the nation directly, without Shekalim or any other tool, and as a result a plague came and 70,000 people perished in a three-day span. Then the Passuk tells us: “Vayishlach Yado Hamalach B’Yerushalayim L’Shachasa”, the Malach stood poised to destroy Yerushalayim, “VaYinachem Hashem Al Ha’Raah”, the Machshava of HKBH changed, and the Malach was stopped. The next Passuk tells us that Dovid Hamelech saw the Malach and took personal responsibility for the destruction that it had wrought. The Medrash is of course refering to this incident, and telling us that when Dovid saw the Malach his blood ran cold.

It seems that there is an important question to be asked on the Medrash. The Passuk does not speak about Dovid being unusually cold, just to the fact that he wasn’t warmed by his clothing. If, in fact, Dovid felt cold because he saw the Malach standing over Yerushalayim, why doesn’t the Passuk speak about that? As Radak pointed out, he may have been cold due to his age, why doesn’t the Passuk then mention why he was cold?

In addition, we must understand why, according to the Medrash, Dovid was not warmed by his clothes. On one hand we can assume that the two Divrei Chazal quoted by Rashi go hand in hand: Dovid became cold because he saw the Malach, and his clothes did not warm him because he had been Mevazeh the clothing of Shaul in the past. Perhaps, however, the two Mamarim can stand alone, and there is a way to understand why the episode with the Malach left Dovid unable to warm himself with clothing.

Pirkei D’Rebi Eliezer speaks about Dovid’s decision to count Klal Yisroel, and the impacts of this choice, in the context of a larger discussion about Teshuva. According to the Medrash there, the Malach was stopped because Dovid engaged in sincere and complete Teshuva. Although the destruction of Klal Yisroel was stopped, the Malach took one more action: “Lakach Es Charbo V’Kancha B’Taliso Shel Dovid”, he cleaned his sword on the the Talis of Dovid.

With the account of the Pirkei D’Rebi Eliezer in mind, we can perhaps understand why Dovid’s clothing did not warm him as he became older: he was cold because of his encounter with the Malach, but not only was his body affected by that incident, but his clothing as well. Perhaps when the Malach wiped his sword, sullited with the blood of Bnei Yisroel, on the cloak of Dovid, it rendered him unable to be warmed by clothing.

This Medrash certainly answers both of our basic questions on the Passuk—why Dovid was cold, and why his clothes did not warm him—but raises others. Namely, why did the Malach wipe his sword on the clothing of Dovid, and why did this action have the affect of “Vayechasuhu B’Begadim V’Lo Yicham Lo”? What is the meaning of this entire episode, and the ongoing affect it had on Dovid Hamelech?

In order to answer these questions, we must better understand the actions of Dovid Hamelech at that time.

After teaching the Klal of “Kol HaMevazeh Begadim Aino Neheneh Mehem L’Sof “ the Gemarah in Brachos brings another Drasha regarding Dovid’s flight from Shaul. At one point during that time, Dovid was close enough for Shaul to hear his voice and plead for his life saying: “Im Hashem Hasischa Bi Yareach Mincha”. Dovid was saying to Shaul that If it was HKBH that incited the king against Dovid, Teffilah or a Korban would be suffienct to calm his anger. If, however, it was man, they would have to answer to Hashem.

The Gemara tells us that Hashem said to Dovid: “Masis Karis Li Harei Ani Machshilecha B’Davar Sh’Afilu Tinokos Shel Bais Raban Yodim Oso”. Because Dovid referred to Hashem in this way, suggesting that it was HKBh who incited the hatred of Shaul against Dovid, he would be Nichshal in an Aveirah that even school children know about. The Gemarah goes on to explain that this referred to Dovid’s choice to count Bnei Yisroel without Shekalim, despite the well-known Halacha that one may not do so.

In one way, this Gemara explains why Dovid was Nichshal in an apparently simple Halacha—it was a punishment for the words “Im Hashem Hasischa Bi”. That said, we must still understand why, if Dovid indeed had to be Nichshal in a “B’Davar Sh’Afilu Tinokos Shel Bais Raban Yodim Oso”, this one specifically was chosen.

The Ohr HaChaim Hakadosh, at the beginning of Parhsas Ki Sisa asks another question, in light of this Gemarah. Even if we understand that the mistake Dovid made—seemingly forgetting the Issur of counting Klal Yisroel directly—was the result of his earlier words, he was not the only one involved in the decision. The Pessukim there tell us that Yoav was instructed to carry out the counting—why didn’t he realize that this ran counter to the Davar Sh’Afilu Tinokos Shel Bais Raban Yodim Oso? Why would he comply with the orders he was given? And even if, add the Ohr Hachaim, Yoav forgot the Halacha, why wouldn’t the Sanhedrin step in to stop Dovid, and why wouldn’t the average person, certainly aware of this Halacha, remonstrate against being counted?

The Satmar Rav, in Divrei Yoel, explains that there must have been a Cheshbon that Dovid Hamelech made, to which others agreed, allowing the events to unfold in the way that they did. He explains this Cheshbon, based on the writings of his forefathers the Kedushas Yom Tov and Yismach Moshe, as follows.

We know that there is a general rule: “Ain Habracha Shoreh B’Davar HaMadud”, Bracha cannot be found in something that is measured. This is because the way of the world is that Hashgacha is hidden within Teva, and the Teva becomes the messenger. Therefore, if something is not measured, Hashgacha Elyona can add Bracha without being noticeable. But, if one knows how much of something exists, it cannot be increased through Teva without being revealed, and is therefore not a Kli for Bracha. At the same time, we know that if HKBH himself is the bestowing the Bracha, it can come in any way, even if it is obvious, and therefore can apply even to a Davar Hamadud.

This dichotomy becomes apparent as applied to Klal Yisroel. When we are at our highest level, we are Zoche to a Hashgacha that is L’Malah M’Derech HaTeva, and Bracha can be Shoreh even if we are Madud, because our relationship with HKBH is direct. If, however, we are not directly connected to the Mativ LaKol, our Bracha must come through Teva and cannot be Shoreh if we are Madud.

The original Tzivuy to count Klal Yisroel came right after the Chet HaEgel—we stumbled from the level achieved at Matan Torah and so the counting had to take place in a circumspect manner, so that we would not be considered Madud, and could still be Zoche to Bracha.

At the time of Dovid HaMelech, as is found throughout Chazal, Klal Yisroel was on a very high Madreigah, and this, explains R’ Yoel was the source of Dovid’s mistake. He thought that we could indeed be the recipients of direct Shefa from HKBH and there was therefore no risk in counting Klal Yisroel directly. We were elevated above the point of “Lo Yihiyeh Bahem Negef B’Fkod Osam” that existed after the Chet HaEgel, and Bracha would be Shoreh even if we were Madud.

The mistake of Dovid Hamelech, then, was not that he forgot the Halacha, but that he felt that the status of Klal Yisroel rendered it applicable. It is easy to see how the questions of the Ohr Hachaim are now resolved: Yoav, the Sanhedrin and especially the common man, would only have to acquiesce to the assessment of Dovid Hamelech regarding our Madreigah, and not to the elimination of a Halacha—a much more likely scenario.

Perhaps, based on this idea, we can understand why the fulfilment of “ Masis Karis Li Harei Ani Machshilecha B’Davar Sh’Afilu Tinokos Shel Bais Raban Yodim Oso” came at the hands of this Aveirah.

In suggesting that Shaul’s actions were based on a Hasash of HKBH Dovid was implying that it was the Hashgacha Elyona alone that caused Shaul to act the way he did. We know, however, that in the normal way of the world there is Bechira and one can only act if he chooses to do so. Hashem responded to this allegation, so to speak: “Masis Karis Li”? Are you, Dovid, suggesting that the people act wrongly because it is ordained from Shamayim? “Harei Ani Machshilecha B’Davar Sh’Afilu Tinokos Shel Bais Raban Yodim Oso”. You, Dovid Hamelech, will come to stumble on a simple Halacha based on a similarly flawed understanding of the ways of the world. By making the calculation that Bnei Yisroel were in fact worthy of direct Hashgacha, Dovid brought devastation onto Klal Yisroel. His original error was related to the balance of Teva and Hashgacha and his eventual miscalculation arose from the same realm.

This can help us understand why the Malach wiped his sword on the Talis of Dovid, and why it had the affect that it did. Teva tells us that when one is cold, he should cover himself in clothes and he will be warmed. By suspending this area of Teva in Dovid’s life, the Malach left him with a reminder that there is Hashgacha involved in all Teva, and visa versa. Dovid had made the mistake of thinking that Teva was suspended in favor of Hashgacha, and he lived in such a reality for the rest of his days, as his clothing did not do its natural job.

Yitzchok Avinu was one who lived in world of Teva. We don’t learn of any Nissim that happened to him, and indeed Eliezer was Mispallel that his Shidduch should come about through Mikreh: “Hakrei Nah Lifanai HaYom”. This was not because Yitzchok preferred to be removed from the Hashagacha Elyona, but because he understood that Teva and Hashgacha are intertwined. It is befitting, then, that we Lein a Haftorah which reminds us what can happen in we allow our awareness of this reality to slip.

As we learn the Parshios of Yitzchok Avinu, it is an opportunity for us to strengthen our own awareness of the realites of Hashgacha and Teva. We can use these weeks to see the Hashgacha that presents itself as Teva, and to see the Yad Hashem in every facet of the world around us.