Missing Persons

Kapital 89 begins with the words “Maskil L’Eisan HaEzrachi” but it is not clear who exactly authored its Pessukim. Rashi explains that Eisan was one of the five brothers known as “Ezrachi” who served as Meshorerim in the Mikdash, some of whom wrote Pirkei Shir. The previous Perek, for example, is attributed to “Heiman HaEzrachi”, another brother. Rashi then cites the Gemara in Bava Basra that offers an alternative identity to Eisan HaEzrachi, which is quite closely related to our Parsha.

The Gemara there discusses the authors of various Sifrei Tanach, and tells us that Dovid Hamelech assembled Tehillim based on Perakim written by ten Zekenim: Adam HaRishon, Malki Tzedek, Avrohom Avinu, Moshe Rabbeinu, Heiman, Yedusan, Assaf, and three sons of Korach. Later the Gemara points out that Eisan, the apparent author of this Kapital, is not mentioned. The Gemara answers: “Eisan HaEzrachi Zeh Hu Avrohom”. Because the Passuk in Yeshaya refers to Avrohom as “Mimizrach”, he was also known as Eisan HaEzrachi, and his contribution to Tehillim is thusly attributed.

If we understand, as the Gemara does, that this Perek was written by Avrohom Avinu, there are certainly messages to be found in its words that can help us better understand the essence of its author.

In fact, as we look at the Pessukim we very easily find references to the two central Middos of Avrohom Avinu.

The Perek itself begins with the words “Chasdei Hashem Ashira…Emunascha B’Pi”. Rashi that these words speak of a need to proclaim that we know that HKBH is Shomer his Havtachos and true to His word. This is of course foundational to Emunah, a Middah personified by Avrohom Avinu. There are also many references to the fact that HKBH has Shlita on the entire Briah. Some are general, “Lecha Shamayim Af Lecha Aretz” or “Tzafun V’Yamin Attah Berasiv”, speaking of the control Hahsem has on the entire world, which He of course created. Others are more specific, referring to one particular part of the world, such the seas: “Attah Moshel B’Geius HaYam.” All of these, however, seem to be a natural outgrowth of Avrohom’s original declaration: “Yesh Manhig LaBira”. The Emunah of Avrohom came from his recognition that the world had to come from someplace, and that someone had to be tending the fire, so to speak, realities that are echoed in these words.

There is also mention of another one of Avrohom’s defining characteristics as seen in the words “Olam Chessed Yibaneh”. Chazal in Safra and Tanna D’Vrei Eliyahu, explain that this Passuk teaches us that world was created through Chesed, which is reflected in Teva itself. As we know, Avrohom was the Amud Hachesed, but these words allow us to understand his motivation. Avrohom was kind to people not because it made him feel fulfilled, but because he saw this as a way to walk in the Derech Hashem: Mah Hu Rachum Af Attah.

While these references fit well into the contention of the Gemara, that Avorhom wrote this Perek, there are other Pessukim that are more difficult to understand in this light. The entire second half of the Perek speaks about Dovid Hamelech, and the continuity of his Malchus. If we understand that Avrohom, in the guise of Eisan HeEzrachi, wrote this Perek, these Pessukim can be difficult to reconcile.

There are of course two relatively simple ways to explain this apparent anachronism. First, we can assume that Avrohom wrote this Perek with Ruach Hakodesh, speaking about Dovid Hamelech though he would not live until many centuries later. This is not uncommon in Tehillim, in which many Pessukim speak about events that have not happened yet. The other way to understand the Perek is that Dovid himself wrote its Pessukim based upon what Avrohom Avinu said during his lifetime. This seems to be hinted out in the Gemara in Bava Basra, which says that Dovid wrote Tehillim “Al Yidei Asara Zekenim.”

Whichever of these explanations we apply, however, we must still understand why the Perek is written this way. Why does the Kapital written by Avrohom, or with his influences, speak about Malchus Bais Dovid at length? What is the connection between Dovid Hamelech and Avrohom Avinu?

Perhaps an answer can be found in a Passuk that comes towards the middle of the Perek, and really introduces the Pessukim that speak about Malchus Dovid. The Passuk tells us: “Az Debarata B’Chazon LaChasidecha VaTomer Shivisi Ezer Al HaGibor.” There is a Machlokes as to whom the Chasidim refered to in the Passuk are—Rashi explains that is means Nosson HaNavi and Gad HaChozeh, while Radak points to Shmuel HaNavi—but it is clear what they were told: HKBH had selected a new leader for his nation. The next Passuk tells us: “Matzasi David Avdi B’Shemen Kodesh Mashachtiv”, Dovid was to be appointed Melech Yisroel. The meaning of the Passuk is of course clear, but we must still understand the way it was written. Why does Hashem say that he “found” Dovid Hamelech? Was Dovid in some way missing that he had to be found? Metzudos explains that this refers to the fact that Dovid was selected from among the sons of Yishai, but the word “Matzasi” is still difficult to understand.

Chazal of course address this word, assigning it particular significance.

The Medrash Rabba in Parshas Noach tells us: “Shalosh Metzios Matza HKBH Avhorom…Dovid…Yisroel”. There are three Pessukim in Tanach that use the term Matzah with regard to Hashem, each referring to another “Metziah”. The Passuk in Nechemiah, referring to Avrohom Avinu, says “U’Matzasa Es Levavo Ne’eman Lifanecha”. Similarly, the Passuk here, in Tehillim speaks about Dovid with the word “Matzasi”, and the Passuk in Hoshea refers to Bnei Yisroel with this term: “K’Anavim B’Midbar Matzasi Yisroel.”

The Medrash seems to be telling us that there is a connection between Avrohom, Dovid and Bnei Yisroel at large, as each is referred to as a Metizah. If we understand this connection, and what it tells us, we may be able to explain not only the words “Matzasi David Avdi”, but also why Malchus Dovid is spoken about in a Kapital written by Avrohom Avinu.

There is a Medrash that appears in numerous places, among them the end of Rus Rabba, which explains the term “Matzah” based on a Mashal.

There was a king who travelled from place to place, and at one stop a pearl fell from atop his crown, bringing the royal entourage to a halt. When the locals inquired about the delay, they were told of the lost pearl, and began to search. In order to organize the process, piles of dirt were made and each was sifted individually. After two fruitless rounds of sifting, the pearl was found, and all exclaimed that the king had located his treasure.

The Medrash continues, explaining that HKBH related to Avrohom that the Torah tells us about the ten Doros that proceeded him only so that it could reach Avrohom, “U’Matzas Es Levavo Ne’eman Lifaencha”. Similarly, HKBH told Dovid that the generations between he and Peretz are mentioned in Sefer Rus only so that we could reach Dovid, “Matzasi David Avdi”.

How are we to explain this Medrash? It seems to be telling us that Avrohom and Dovid were like the pearls lost among the dirt, and the sifting process revealed them. This would certainly help us understand why both are referred to as Metzios, but what are we meant to take from this? Why did Hashem say that the ten proceeding generations are mentioned only because of them? Also, the Medrash says that HKBH told this to Avrohom and Dovid directly. Why? What impact did this have on their lives?

Perhaps we can answer these questions based on the actions of one of Dovid’s ancestors.

The Passuk in Rus tells us that before Rus took leave of Boaz, after spending the night on the threshing floor, he measured “Shesh Seorim” and gave them to her. The Medrash there tells us that these “Shesh Seorim” represented six Tzaddikim that would come from Rus, among them Dovid Hamelech and Moshiach.

This is a Medrash that obviously requires some explanation.

The Shem M’Shmuel brings an short sentence from his grandfather, the Kotzker Rebbe, to explain this Medrash: The Middah of Melucha is not present in Klal Yisroel, and had to be taken from Amon and Moav.

The Shem M’Shmuel explains that Malchus requires a certain measure of pride and superiority: the Melech must see himself a above the common man. This runs counter the nature of Bnei Yisroel, who naturally feel as though they are all limbs of one body. Amon and Moav, however, are the opposite. These nations come from Bnos Lot who were so self-obsessed that they thought they were the only ones on the entire earth, and whom passed these Middos to their descendants. It was a measure of this Gaiva, however small, that was required in order for Malchus to exist in Klal Yisroel.

Boaz knew this, and so he gave the six Tzaddikim, all of whom were Melachim or leaders, to Rus. This came even before he knew that he would ultimately marry her, and therefore be the forebearer of these Tzadkim. He put his own interests aside for the good of Klal Yisroel, to ensure that the Melucha could stand.

Perhaps, based on this idea, we can explain the words “Matzasi David Avdi”. There is another Medrash that tells us where HKBH in fact found Dovid: in Sedom. This of course makes reference to his great-grandmothers, the survivors of Mahapechas Sedom V’Amorah. Perhaps the message of this Medrash, and the two in Rus Rabba, are all the same.

A leader such as Dovid Hamelech does not come from a vacuum—he is a product of all that proceeds him. Dovid, the ultimate Melech Yisroel, came from Sedom, from Amon and Moav, and that’s why he was the Melech. Similarly, the ten generations that proceeded him suffused him with Middos and abilities that enabled him to become who he was. Why does the Medrash mention that the pearl was found in the third pile? Perhaps to let us know that the piles that were sifted and found without treasure are also part of the story. Greatness is fostered incrementally, until a pearl emerges.

We can now understand why Avrohom and Dovid are linked, and why the words Matzasi David Avdi, and many Pessukim related to Malchus Dovid, appear in this Kapital.

Avrohom is also a “Metziah”, as the Passuk says “U’Matzas Es Levavo Ne’eman Lifaencha” and he received the same message regarding the generations who proceeded him. It emerges that even Avrohom, who was unique to the world at the time, was a product of those who came before him. He too was gifted with a combination of influences that converged to make him Avrohom Avinu.

Perhaps this is why the Perek is specifically attributed to Eisan HaEzrachi, a name that alludes to Avrohom’s origins: he was from the east. Avrohom crossed the Yarden but he maintained the identity of MiMizrach nonetheless and was therefore known as Eisan HaEzrachi. It was in this Perek, where he speaks about the Malchus of Dovid Hamelelch, formed from its predecessors, that this name was most appropriately used.

The message for us is clear: we are each a product of our origins, a work in progress. We must see our roots as stepping stones to greatness, and realize that we too trod a journey paved by those who came before us. We too can be found, as the Passuk says “K’Anavim B’Midbar Matzasi Yisroel.”