Open Doors

There are some Pessukim that are read as the Haftorah multiple times per year. For example, the Hafotrah for Shabbos Chanukah is the same as that of Parshas Behaloscha. The Haftorah of Parshas Noach, however, is in a way unique as it is a composite of two other Haftoros. The first half of this week’s Haftorah is the same as Parshas Ki Seitzei, and the second half is the same as Parshas Re’eh. This would seem to indicate that either part of the Hafotrah can stand on its own, yet Chazal prescribed both as the selection for this week’s Sedra. It would therefore seem prudent to learn the Pessukim in a way that could perhaps allow us an insight into why this is the case, and how it is supposed to inform our lives.

The Pessukim of the Haftorah are taken from Sefer Yeshaya, and is largely allegorical in nature. The Haftorah begins with the words “Rani Akarah”, in which Yerushalayim is referred to as a barren woman—a common metaphor for a city bereft of its ultimate purpose—and is told to rejoice as it will soon be reinhabited. This sets the tone for the remainder of the Haftorah, which contains Divrei Nechama.

Although the Divrei Nechama of Yeshayahu may not seem obviously related to the Sedra, an overt link is found at the end of the first half of the Haftorah. There, the Navi discusses the Shevuah that Hashem makes regarding Acharis HaYamim—that it will be everlasting—and compares this to another Shavuah. The Navi tells us: “Ki Mei Noach Zos Li Asher Nishbati M’Avor Mei Noach Od Al HaAretz. Just as Hashem made a Shavuah to Noach that he would never again bring a Mabul, so too He promises that the period of Acharis HaYamim will not be affected by our shortcomings.

This is of course a clear connection between the Haftorah and the Sedra: the Navi makes clear reference to Noach and the Mabul, as well as the promise made by Hashem afterward. A question still remains, however: if the connection between the Sedra and the Haftorah is found here, why did Chazal instruct us to continue the Haftorah, incorporating the second section, which begins with the words Aniyah Soara? The Haftorah of Rani Akara is read on its own as part of the Shiva D’Nechemta—why can’t it comprise the entirety of the Haftorah for Parshas Noach? Perhaps, however, we can find within the second part of the Haftorah an important lesson that relates to the Parsha.

Particularly in the portion known as “Aniyah Soarah”, the Navi offers a soothing balm to the wounds of Klal Yisroel. His words of Nechama a replete with promises of a future free of worry and pain, during which “Kol Kli Yutzar Alayich Lo Yatzliach”, no weapon with be effective against us. In the very last Passuk of the Haftorah, a similarly hopeful message is conveyed: “Hatu Aznechem U’Lechu Eilai, Shemu U’Sechi Nafshichem”.

HKBH promises that if we heed His words, and come towards Him, our tired and worn souls will be revived. The years of Galus have deadened us, but we can yet be revived by the Dvar Hashem. The end of this Passuk, however, requires some explanation. The Navi tells us: “V’Echresa Lachem Bris Olam Chasdei Dovid HaNe’emanim”. The guarantee of a Bris Olam with HKBH is certainly desirable, but what do the final words mean? What are the “Chasdei Dovid HaNeemanim”, and how do they relate to the rest of the Passuk?

There seem to be two approaches to these words within the Meforshim. Metzudos explains that the “Chasdei Dovid” refer to the Chasodim that Hashem promised Dovid. In this view, the Bris Olam is being compared to the Melucha of Dovid Hamelech. Just as HKBH promised Dovid that the Melucha will never leave his descendants, the “Bris Olam” will be everlasting. Radak offers a similar approach, noting that Moshiach himself is sometimes refered to as “Dovid”, and so the Passuk could be refering to the reign of Melech HaMoshiach as well.

Rashi here is somewhat cryptic but seems to take a different view of the Passuk. On the words “Chasdei Dovid” he writes: “She’Egmol L’Dovid Chasadav”, that Hashem will repay Dovid for his Chasasim. Rashi clearly learns that the “Chasdim” mentioned by the Navi are not those of HKBH but of Dovid. This of course raises two important questions. First, what were the Chasadim of Dovid? What did Dovid do that Hashem promises to repay so many years later? Second, how does this fit into the Passuk? How is the “Bris Olam” connected to the Chasdei Dovid, and why do these words follow the promise of “Shemu U’Sechi Nafshichem”? How can we understand the Passuk in light of the Pshat of Rashi?

The truth is that this is not the only place in Tanach that the “Chasdei Dovid” are mentioned.

The Pessukim in Divrei Hayamim describe at length the Chanukas Hamizbeach made by Shlomo Hamelech upon the completion of Binyan Bais Hamikdash. The Passuk tells us that the Kohanim could not perform the Avodah “Ki Ma’alah Kvod Hashem Es Bais HaElokim”, because the Mikdash was filled with the Shechina. In response, Shlomo offered a lengthy Teffilah, asking HKBH to allow the Bais Hamikdash to be used for its intended purpose. He ends the Tefillah with the words “Hashem Elokim Al Tashev Pnei Mishichecha ZAchra L’Chasdei Dovid Avdecha”, asking Hashem to remember the Chasadim of Dovid Hamelech. The following Pessukim tell us that the Tefillah was successful and eventually the Bais Hamikdash was ready for use.

The fact the Shlomo HaMelech ended his Tefillah with the words “ZAchra L’Chasdei Dovid Avdecha” seem to point to the impact and import of Dovid’s Chasadim, but we are still left to wonder: what were these Chasadim? Metzudos in Divrei Hayamim tells us that Shlomo was asking that his Tefilla be accepted in the Zechus of the “Maaseh Hachesed She’Asah Dovid”, but does not identify what that Chesed might have been. In order to understand these words, we must turn to the Divrei Chazal.

The Gemara in Shabbos speaks tells us that Dovid asked HKBH if he would receive Mechila for the story of Batsheva and Hashem responded that he would. Dovid then asked for an “Os B’Chayai”, a sign during his lifetime that he had in fact achieved Mechilah. HKBH responded that this sign would come not in the lifetime of Dovid, but in the lifetime of his son, Shlomo. The Gemara continues, telling us about the day of the Chanukas HaMikdash, telling the story in a slightly different way than the Pessukim in Divrei Hayamim.

When Shlomo wished to bring the Aron Hakodesh into the Mikdash, we learn he was unable to because “Davku HaShearim Zeh BaZeh”, the gates were stuck together. The Gemarah then describes the various means that Shlomo used to try and open the gate, all of which were unsuccessful. Finally, Shlomo said the words “Zachra L’Chasdei Dovid Avdecha” and the gates immediately opened. At that time, concludes the Gemarah, the faces of Dovid’s enemies darkened and everyone knew that Dovid had been forgiven for the Ma’aseh Batsheva. This Gemara also makes reference to the unidentified “Chasdei Dovid” and the weight they bear, but adds a new element. in some way, we see that the “Chasdei Dovid” were connected to his actions with Batsheva, and the mention of these Chasadim revealed to the world that he had been granted Mechila. How can we understand this Gemarah, and what does it tell us about our Haftorah?

Every morning we recite the Mizmor Shir Chanukas Habayis L’Dovid, which is a Mizmor that Dovid wrote for the event described in Divrei Hayamim and the Gemara: the Chanukas HaBayis that he would not attend. In that Kapital Dovid praises Hashem saying “Aromimcha Hashem Ki Dilisani”. The word “Dilisani” is unfamiliar, but Rashi explains means “Higbisani”, or lifted me up. The use of this word in this particular Kapital, when there are other terms with the same meaning, suggests that there may be other conotations as well.

R’ Tzadok HaKohen, in Agra D’Kallah to Parshas Matos, offers a few explanations as to the hidden meaning of this word, one of which relates closely to our discussion.

The Gemara at the beginning of Avodah Zara tells us that really Dovid Hamelech should not have been susceptible to his involvement in the Ma’aseh Batsheva, but he did so in order to show that Teshuva is possible for individuals. R’ Tzadok explains that the word “Dilisani” is tied to the word “Deles”, or door, and is used here because Dovid became a “Deles L’Shavim” a door to those who seek to do Teshuva. The apparent Chet was only for the purposes of showing others that one can do an Aveira and then do Teshuva, returning through the open door.

R’ Tzadok further explains that it is for this reason that the Mechila of Dovid was shown specifically with the Dalsos of the Mikdash, as the Gemarah tells us. By opening the doors when Dovid’s name was mentioned, the message of his actions was amplified: he was not Choteh, but rather was creating a Deles L’Shavim. This is why the “Sonim” of Dovid were embarrassed—it was seen that he had not really been Choteh in the first place, but rather had been creating a Deles L’Shavim. This is the meaning of the Passuk “Aromimcha Hashem Ki Dilisani V’Lo Simachta Oivay Li”, by opening the Dalsos Hamikdash in his Zechus, Dovid’s enemies learned of his role as a “Deles L’Shavim”, and of their own errors in judgement.

We can now understand the Chasadim of Dovid to which Shlomo referred. In participating in the Ma’aseh Batsheva, Dovid was acting selflessly—bringing shame unto himself in order to create a Deles L’Shavim. What greater Chesed could there be than teaching his offspring the power of Teshuva? It was this Zechus that opened the doors to the Hiechal so that the Mikdash, itself a Makom of Teshuva, could be used.

Perhaps we can now explain our Passuk as well.

Hatu Aznechem U’Lechu Eilai, Shemu U’Sechi Nafshichem, the Navi begs us to seek the Dvar Hashem, to come closer to HKBH so that our spirit may be revived. Whether this speaks of Achris Hayamim or our times, our reaction is likely to be the same: we are so far removed from Kedusah, how dare we attempt to come closer? To this HKBH responds: “V’Echresa Lachem Bris Olam Chasdei Dovid HaNe’emanim”. We were taught through the Chesed of Dovid Hamelech that the doors of Teshuva exist, and Hahsem repay this Chesed with a “Bris Olam”, ensuring that we will never be too far to walk through them.

At the end of the Parsha, the Passuk tells us that Hashem promised never to punish the earth because of the actions of mankind, “Ki Yetzer Lev HaAdam Rah M’Neurav”. Each year, as we hear these words, we recognize anew that we are doomed to Aveirah, the makeup of the world ensures this. Lest we despair, however, Chazal ensured that we read the words that compliment this realization: “V’Echresa Lachem Bris Olam Chasdei Dovid HaNe’emanim”. Yes, we will fall, of that we can be sure, but Dovid Hamelech did us a great Chesed, showing that as far as we may stray, there is a door to walk through. This is a Bris Olam, one which never expires—ensuring that we can always heed the call of Shemu U’Sechi Nafshichem.