Keep Going

The central theme of this week’s Sedra is leadership. Korach and his cohorts challenged the authority of Moshe Rabbeinu, and even after they met their end, there were those questioning the status of Aron Hakohen. It is fitting, then, that the Haftorah discusses a watershed moment in the leadership of Klal Yisroel: the transition from the rule of Shoftim to that of a Melech. Although we do not enjoy this sort of formal leadership in our times, if we learn the words of the Navi carefully, we may discover timeless lessons.

The Haftorah comes from Sefer Shmuel, and speaks about the moment in which Shaul became Melech on Yisroel. Although he had been anointed earlier, Shaul’s ascent to power was interrupted by a war against Nachash HaAmoni. After emerging victorious from that battle, the time for the coronation of Shaul had arrived. Shmuel instructed Shaul to go to Gilgal, and himself followed with the rest of the nation. Most of the Haftorah is devoted to the events at Gilgal, including lengthy Divrei Tochacha issued by Shmuel HaNavi. The Navi speaks harshly to Klal Yisroel, criticizing their request to be ruled by a king, and reminding them the Melech alone will not protect them. Rather: “Im Tiru Es Hashem V’Avaditem Oso..V’Hayisem Gam Atem V’Gam HaMelech”. If the people will keep the Torah and Mitzvos, then they and the Melech, explains Rashi, will enjoy Arichos Yamaim. If, however, they would fail to do so: “V’Hayisa Yad Hashem Bachem”.

Chazal, and the Meforshei HaPshat, have much to say about the words and actions of Shmuel HaNavi in Gilgal, but there is a Passuk that introduces this episode which requires a bit of explanation as well.

The Haftorah begins with Shmuel’s instructions to Bnei Yisroel regarding the coronation of Shaul: “Vayomer Shmuel El HaAm Lechu V’Nelcha HaGilgal U’Nichadesh Sham HaMelucha”. Shmuel told the nation to join him in Gilgal so that they may inaugurate the Melucha of Shaul.

There are two questions to be asked on this Passuk. The first is somewhat general: why did Shaul chose Gilgal specifically for this ceremony? Why did the “Hischadshus HaMelucha” have to take place in Gilgal?

Radak addresses this question, explaining that when Klal Yisroel first arrived in Eretz Yisroel the Mishkan was established in Gilgal. Even though the Mishkan was now in Nov, there was still a certain amount of Kavod given to Gilgal, and that is why Shmuel chose this location.

This approach arouses questions of its own, however. Why not be Mechadesh the Melucha where the Mishkan actually was at the time, why choose a location that it once rested? There must have been an inherent value in Gilgal that compelled Shmuel HaNavi to choose this location specifically. What might that have been?

The second question is more specific to the Lashon HaPassuk: why did Shmuel use the words “Lechu V’Nelcha” in particular here? If he was issuing a mere command, he could have said “Lechu”, and if he wanted to highlight the unity of the moment, he could have said “Nelech”. Why here does he use the double term, “Lechu V’Nelcha”?

This is an especially interesting term because earlier, when Shmuel instructs Shaul to travel to Gilgal and await his arrival, the Navi uses the words “V’Yaradita Lifanai HaGilgal”. The word “V’Yaradita”, which implies that Gilgal was at a lower elevation, is not used in the instructions to Klal Yisroel. Why the change?

The best way to explain this Passuk might be to answer both questions at once: if we understand the choice of the words “Lechu V’Nelcha”¸ thus identifying the message of Shmuel at this juncture, we may be better equipped to understand why he chose Gilgal as the location for the Hischadshus HaMelchua.

On one hand, these words may seem inconsequential—perhaps the term “Lechu V’Nelcha” was merely colloquial in nature? This, however, does not seem to be the case.

In fact, the Passuk earlier in Sefer Shmuel seems to assign a specific connotation to this phrase: “Lifnim B’Yisroel Ko Amar HaIsh B’Lachto L’Drosh Elokim Lechu V’Nelcha Ad HaRoeh.” At the time, when one went to be “Doresh Elokim”, to seek to Dvar Hashem, he would use the words “Lechu V’Nelcha” in particular.

It is not entirely clear why this term was used in this instance, but certainly there is a specific connotation to this phrase. That said, it does not seem that Shmuel necessarily meant to use these words in their common meaning here, as he was not telling the people to be Doresh Elokim, but to be Mechadesh the Melucha. Why, then, would he use the words “Lechu V’Nelcha” which at the time had such a specific connotation?

The term “Lechu V’Nelcha” is used elsewhere in Tanach, in Sefer Yeshaya where the Passuk says: “Bais Yaakov Lechu V’Nelcha B’ohr Hahsem”. There, the Navi urges Klal Yisroel, the Bais Yaakov, to walk together with him by the light of Hashem. Radak, there, explains: “Milas Lechu Hu Inyan Ziruz”, that the term Lechu connotes an element of urging. This is certainly understandable in context, as the Navi uses these words to encourage his charges to join him “B’Ohr Hashem”.

This explanation of the word “Lechu” can perhaps be applied here, suggesting that Shmuel was exhorting the Tzibbur to join him in Gilgal, being Mezarez them, so to speak. We must then wonder why this was needed—the people had asked for the Melech, and now they were going to be Mechedesh the Melucha—why would Ziruz be needed? Would not Klal Yisroel be eager to join this momentous occasion of their own volition?

There is a slightly different explanation of the word “Lechu” that might better help us answer this question.

The Medrash Tanchuma in Parshas Vayelech tells us: “Ain Vayelech Ela Lashon Tochacha”, the word “Vayelech” always indicates an element of Tochacha. The Medrash proves this from the words “Lechu Chazu Mifalos Hashem”, which appear in Tehillim. We see, then, that any form of the word “Lech” includes some message of Tochacha. This Medrash may well be the source of Radak in Yeshaya, as Ziruz and Tochacha are certainly related.

With this in mind, we can perhaps understand why Shmuel was employing this term when speaking to the people: although they had requested a Melech, and HKBH had granted them one, it is clear that Shmuel did not agree with their choice. His words at Gilgal are laced with criticism of the nation, with pointed Tochacha. This being the case it is not surprising that even his instructions to travel to Gilgal took on a tone of Tochacha.

Why, though, did Shmuel choose this form of Tochacha when speaking to the nation? As we have seen, he was soon to give them very clear words of rebuke, why did he also use the words “Lechu V’Nelcha”, with their implication, when sending them to Gilgal?

Perhaps we can answer this question by gaining a better insight into the word “Lech”, and what type of Tochacha it suggests.

The word Lech is of course made up of only two letters, and it is somewhat distinctive in that these two letters can also form a different word: “Kol”. R’ Moshe Shapiro, in a Shiur on Sefiras Haomer brough in Shuvi V’Nechzeh on Parshas Emor, explains that this is not a coincidence: when one is “Lech” he travels toward a goal—that of Kol. The concept of Lech is to walk upon a path that is not endless, but terminates in Shelimus. When one is focused on that goal—on achieving a sense of perfection—he is a Holech.

This, of course is central to our lives—we must at all times be seen as Holchim, those attempting to perfect ourselves, elusive as true Shleimus may be. So much so, explains R’ Moshe, that the very first Tzivuy given to anyone living as an Oved Hashem included this term: “Lech Lecha”.

As Avrohom Avinu was ready to cross the Yarden, to begin spreading the Dvar Hashem widely and planting the seeds of Klal Yisroel, he was told to be a Holech, to travel towards Kol.

The word “Lech”, then, is not just one of Tochacha, but one that carries with it the message of Kol. When one uses this term, he is not merely being Mezarez the subject of his command—he is reminding them of the obligation to be a Holech, to walk towards Shleimus.

The words “Bais Yaakov Lechu V’Nelcha B’ohr Hahsem” can be understood in this light. Yeshay is encouraging Bnei Yisroel, being Mezarez them to join him as Holchim, traveling toward Shleimus “B’Ohr Hashem”.

Similarly, when someone was going to be Doresh Hashem, in the times of Shmuel HaNavi, he would say “Lechu V’Nelcha”, aware that he would find the Dvar Hashem as a Holech, as one trying to achieve greatness.

We can explain the words of Shmuel HaNavi in this way as well.

R’ Moshe points out that the word Melech itself contains the word “Lech”, because a Melech has a unique ability to bring the Am closer to Shelimus. Perhaps it was this ability that Shmuel was concerned about, and stirring him to choose his words.

It is clear from his Tochacha to Klal Yisroel at Gilgal that Shmeul felt the people had asked for a Melech because they saw it as a panacea. They felt that if they had a king, their problems would be solved, and they could live “K’Chol HaGoyim.” As we have seen, he warned against a false sense of physical security, reminding them their actions alone would determine the success of their enemies, but there was a spiritual risk as well.

Knowing that the Melech has the power to lead his subjects closer to Shelimus, Shmuel was also worried that the people might become complacent. Thinking that the Melech would pull them on the path, they might not be as motivated to act as Holchim on their own. It was this risk that Shmuel addressed here: “Lechu V’Nelcha HaGilgal”. Yes, we are going to be Michadesh the Melchua, but we must remain Holchim in our own right. The Melech has a Koach of bringing us closer to Shleimus, but only if we are already walking the path.

Perhaps this is why Shmuel chose Gilgal specifically to be Mechadesh the Melucha. Besides being the first location of the Mishkan in Eretz Yisroel, there is another significance to this location. It was here that Yeshoshua performed Milah on the Ba’aei HaAretz who had not undergone Milah in the Midbar. It was at this location that the masses entered the Briso Shel Avraham Avinu—the ultimate Holech. What better spot to highlight the importance of remaining Holchim—and not relying on the Kochos of the Melech—than one so marked with the influence of Avrohom Avinu.

The message to us is clear: regardless of our place in life we must remain Holchim. Never may we rely on others to impel us to greatness, we must ourselves set out on the path and use others only as aids in our journey. It is this focus on the path of Shelimus that will bring closer the return of the Malchus Bais Dovid, so that we may be Mechadesh the Melucha anew.