Humble Beginnings

Whenever Rosh Chodesh falls on a Sunday, as it does this month, Chazal were Misaken that we Lein a special Haftorah on the preceding Shabbos. The Haftorah, called “Machor Chodesh”, is taken from Sefer Shmuel and discusses an episode within the story of Shaul and Dovid Hamelech. The selection begins with a Passuk in which Yonosan, the son of Shaul, reminds Dovid that the next day was Rosh Chodesh, hence the name of the Haftorah and its apparent relevance to the calendar.

The Haftorah begins as Dovid and Yonason develop a plan to determine the status of Dovid in the eyes of Shaul: Dovid will hide for three days, during which Shaul will hold the usual Rosh Chodesh feasts. Because it would be unusual for Dovid, who was so close to Shaul, to miss the Seudah, the reaction of the king to his absence would indicate his feelings for Dovid. If it was clear that Shaul meant to eliminate the threat Dovid posed to his Melucha, as Dovid himself suspected, then Yonanson would alert him to flee. If, however, Dovid still found favor in the eyes of Shaul, as Yonason maintained, then he would be able to emerge from hiding.

The Navi tells us that Shaul indeed made a Seudas Rosh Chodesh to which all his advisors were invited, but “V’Lo Diber Shaul M’Uma Bayom Hahu”, he did not comment about Dovid’s absence. The Passuk explains that Shaul reasoned that it was possible that Dovid was Tamei that day, and therefore could not participate in the Seudah. However, at the Seudah held the next night Shaul indeed asked why Dovid did not attend either feast. Yonason offered an excuse on behalf of his friend, but Shaul’s reaction was telling: he launched into a tirade against both his son and Dovid, instructing that Dovid be brought before him “Ki Ben Maves Hu”.

The remainder of the Haftorah discusses the final encounter between Yonason and Dovid, in which Yonason of course tells Dovid of the danger he faces before the two take tearful leave of each other. Although the Pessukim themselves seem to contain an easily understood narrative, if we look closely at the words of Shaul Hamelech, there is a question to be asked that may help us understand more about Dovid Hamelech and his Melucha.

When Shaul notes Dovid’s absence on the second night of Rosh Chodesh, he inquires about the whereabouts of the young man: “Maduah Lo Bah Ben Yishai Gam T’mol Gam HaYom El HaLechem”. Why, he asks, did Ben Yisahi not come yesterday or tonight to partake in the Seudah? It is interesting to note that this is the first time that Shaul refers to Dovid by this term, Ben Yishai, and not his first name, but it is not the last. A few Pessukim later he tells Yonason: “Halo Yadati Ki Bochar Atah L’Ben Yishai” and “Kol HaYamim Asher Ben Yisahi Chai Al HaAdama Lo Tikon Attah U’Malchusecha”. Both in accusing Yonason of collaborating with Dovid and warning of his threat to the Malchus, Shaul uses the term “Ben Yishai”.

Why was this the was that Shaul chose to refer to Dovid? Earlier in their relationship, before they had a falling out, Shaul used the name Dovid and not Ben Yishai. Why did he change now that he saw Dovid as a threat?

The Meforshei HaPshat on these Pessukim do not address this point, which may lead us to believe that it is not necessarily noteworthy. Indeed the Chid”a in Chomas Oncha offers a relatively simple explanation for this term of address. When one loves a person, he explains, he is wont to use their name even if it isn’t necessary. On the flipside, then, if someone has true hate for another it is difficult to utter his name. Thus, Shaul, who at this point was a sworn enemy of Dovid, could not bear to use his given name, referring to him instead as “Ben Yishai”.

While this is a way to understand the use of the term “Ben Yishai” in Derech of Pshat, there is a Medrash that perhaps indicates there was more to Shaul’s choice of words.

In Tehillm, Dovid Hamelech remarks: “Bnei Ish Ad Meh Kivodi L’Chlima”, a Passuk which refers to his enemies mocking his Kavod. The Pesikta D’Rav Kahana, on the Haftorah of Aniya Soarah, explains the way in which Dovid’s enemies ridiculed him” “Amar Dovid Ad Masai Atem Machlimim B’Kvodi V’Korin Osi Ben Yishai”. The way in which his enemies displayed their contempt for Dovid was by calling him “Ben Yishai”.

It seems, according to the Medrash, that the name “Ben Yishai” had implications—when Shaul, and others, referred to Dovid this way they did so to exhibit mockery. How can we understand what Shaul insinuated with this choice of term? This seems particularly important given that we continue to use the term “Ben Yishai” in reference to both Dovid Hamelech and Moshiach. What, then, did Shaul mean by using these words and in what way does that apply to our Teffilos?

In order to answer these questions, it may be instructional to understand a little more about Yishai and Dovid.

The Gemarah in Brachos, when speaking about the Bracha made upon seeing a large gathering of Yidden, speaks about Yishai. “Zeh Yisahi Avi Dovid She’Yatza B’Uchlusa V’Nichnas B’Uchlusa V’Darash B’Uchlusa”. Yishai, it seems, was not only the Rosh Sanhedrin in the times of Shaul, but was surrounded by immense crowds everywhere he went, and every time he gave a public Drasha. Such was the home into which Dovid Hamelech was born, but it was not the life he knew.

The Medrash, brought in the Yalkut HaMechiri, tells us about the origins of Dovid. Before discussing the words of the Medrash it is important to note that Chazal teach us that Yishai was one of only four people who were “Mes B’Etiyo Shel Nachash”, that died without Aveirah and only because of the Chet of Adam HaRishon. We must therefore understand that all actions taken by Yishai were L’Shem Shamayim at the highest level.

The Medrash tells us that Yishai was unsure if the Halacha of “Lo Yavo Amoni U’Moavi B’Kahal Hashem” applied to female members of those nations as well. As we know, Yishai came from Rus who was a Moavis, and if that Halacha applied to her than the children of Yishai were not Kesherim. Dovid was born from Yishai’s wife during this period of time, under circumstances that the Medrash explains in detail, and for this reason it was suspected that he was a Mamzer. For the first number of years of his life, Dovid was therefore relegated to a second class status within his family, scorned and set apart. it was for this reason that Yishai did not offer Dovid as a candidate for the Melucha when Shmuel HaNavi first arrived, and it was in fact the ultimate choice of Dovid as Melech that redeemed him from suspicion.

There are numerous Pessukim in Tehillim that refer to the dark days of Dovid’s youth, as described in the Medrash, but there is one that perhaps explains why this all occurred. In one of the Perakim written during a difficult period of his life, Dovid speaks about his origins. “Hen B’Avon Chilalti U’Bichet Yechemasni Imi…”, a reference to the circumstances surrounding his birth, but then says “Tichateni B’Ezov V’Etaher.”

R’ Chaim Friedlanders, in Sifsei Chaim on Middos, explains that this Passuk is the key to understanding Dovid’s life.

As much as Malchus is an expression of glory and grandeur, the purpose of a Melech Yisroel is really to bring about increased Kvod Shamayim. a central Middah that each Melech must therefore have, explains R’ Chaim, is Anava. Only if a Melech is able to put his own self-interests aside, and focus on his ultimate purpose, will he be able to accomplish that which he is meant to do.

Ezov, as we know, is a short grass that is used to symbolize Anav and Shiflus. When Dovid proclaims “Tichateni B’Ezov V’Etaher”, he is therefore explaining to us the purpose of struggles he faced earlier in life. R’ Chaim explains that the years that Dovid spent as a subject of scorn and derision instilled within him the Middos of Anava and Shiflus nessecary to be the paradigm of Melucha. He was not selected as Melech from amongst his brothers despite his position in the family, but precisely because of it.

Perhaps, based on these ideas, we can understand the use of the term “Ben Yishai” to mock Dovid.

Shaul knew that Dovid posed a threat to his Melucha and the continuation of Malchus in his family, as he expresses to Yonason at the Seudas Rosh Chodesh. The natural inclination, then, would be to prove Dovid unworthy of Malchus. By referring to him as “Ben Yishai”, Shaul was highlighting the fact that he was the son of the man who was “Yatza B’Uchlusa V’Nichnas B’Uchlusa V’Darash B’Uchlusa”. Yishai was the Gadol Hador, but his Avodah was one of Gaiva D’Kedusha, an outward expression of Kavod Hatorah. By continually referring to Dovid as “Ben Yishai”, Shaul sought to paint Dovid as the natural heir to Yishai’s Derech, which was not the same level of Shiflus due a Melech.

To this, Dovid responded “Ad Masai Atem Machlimim B’Kvodi V’Korin Osi Ben Yishai”. This was an attack on his Kavod, not in the sense that it insulted him, but because it was meant to portray him as one who appreciated Kavod—even for the correct purpose. This in turn was a way to point out that he was perhaps not an appropriate Melech.

We, however, know that the fact that he was Ben Yishai was not a detriment to the Middos of Dovid Hamelech. In fact, it only served to highlight the level of Shiflus he achieved: despite his father’s Gedulah, Dovid was an Anav and a Shafel and indeed a Muchshar L’Malchus . We therefore use the term “Ben Yishai” in reference to Dovid, and Moshiach, because we wish to recognize the ultimate purpose of the Melech Yisroel: a negation of self in pursuit of Ribuy Kvod Shamayim.

When we Daven for the arrival of the Ben Yishai, let us keep this goal in mind so that our Teffilos will be Niskabel and we will see the reestablishment of Malchus Bais Dovid.