Beyond Reason

Re’eh Beyond Reason This week we Lein the third of the Shiva D’Nechemta, which begins with the words “Aniya So’arah Lo Nuchama”. The Pessukim of the Haftorah once again come from the latter part of Sefer Yeshaya, and can be seen as two separate parts. In the initial Pessukim, the Navi speaks to Yerushalayim, personified as “Aniya So’arah”, affiliated and storm ravaged. Although the city of Hashem lies in ruin, the Pessukim promise that her glory will one day be restored: “Yesedosaich B’Sapirim…Kadkod Shimshosaich..She’arich L’Avnei Ekdach.” Her foundations with be of ruby, her battlements of sapphire and her gates of precious stone. In reading these Pessukim we are reminded that the scars of Galus are visible not only on the Am Kadosh but on the Ir HaKodesh as well. The second part of the Haftorah, however, indeed turns to us, Bnei Yisroel, addressing our state and encouraging us to look towards better times. This section begins with the words “Hoi Kol Tzameh Lechu L’Mayim”, which Chazal tell us refers to the ability of the Torah to quench our spiritual thirst. Not only will a connection to Torah sate us, however, but it will bring about that which we long for: “Shimu Shamoah Eilay V’Ichlu Tov”, if we listen to the Dvar Hashem, we will eat the finest of foods. Torah and Mitzvos are our salvation—an increased commitment is what will bring the Geulah. In a similar vein, the Passuk tells us: “Hatu Aznechem Eilai Shemu U’Sechi Nafshechem”, if we turn our ears to HKBH, yet another reference to Limud HaTorah, our Neshamos will be revived. The outgrowth of this, however, will be even more impactful: “V’Echresa Bris Olam.” The message of the Navi is clear: if we wish to see our way out of Galus, and the return of Yerushlayim to its glory, we must recommit ourselves to Torah and Mitzvos. Only then will we Zoche to a new Bris with Hashem, one that will be enduring. The Passuk does not end there, however, there are three words added to its end: “Chasdei Dovid HaNe’emanim”. Although the implication of the Passuk is clear—an increased commitment to Torah will bring about the Geulah—we must understand the meaning of these words as well. Why does the Navi now mention the “Chasdei Dovid”? The Pirush of Rashi on these words is concise: “She’egmol L’Dovid Chasadav”, which would seem to mean that Hashem here promises to pay Dovid Hamelech the Chesed that he is owed. We can perhaps understand, then, that this is part of the “Bris Olam” that is promised us, but neither the Passuk nor Rashi are clear as to what that Chesed is and why it is mentioned here specifically. Metzudos explains these words slightly differently, in a way that adds some clarity. He explains that the word “Chasdei” should be understood as though it was written “K’Chasdei”. The “Bris Olam”, then, is compared to the “Chasdei Dovid HaNe’emanim”, which Metzudos identifies as the promise that the Melucha would not pass from the children of Dovid Hamelech. We can now understand the Passuk: our renewed connection to the Torah and Mitzvos will bring us a “Bris Olam” that will be without end, just like the Malchus Bais Dovid. Similar approaches to that of Metzudos are found in Ibn Ezra and Radak, but there is of course a question to be asked. The Passuk already promised a “Bris Olam”, a “Bris” that will be everlasting, what is added by mentioning the Chasdei Dovid HaNe’emanim? The Meforshim suggest that these words allude to the promise made to Dovid Hamelech that his Melucha will be permanent, but we were already told that this would be a Bris Olam—what is added by mentioning the promise made to Dovid Hamelech? Perhaps an examination of the guarantee given to Dovid Hamleche will allow us to answer this question, and explain our Passuk. The Pessukim in Sefer Shmuel tell us that once Dovid had defeated the Pilishtim and recovered the Aron Hakodesh, he returned home amidst an atmosphere of peace. That night, Nosson HaNavi received a Nevuah in which he was told about the future of Dovid Hamelech. There are three central elements to the Nevuah: Dovid would be granted peace and prosperity, he would not be the one to build the Bais Hamikdash but his son would, and finally “V’Neeman Besecha U’Mamlachticha Ad Olam”. These final words are the promise that the Meforshim identify as “Chasdei Dovid HaNe’emanim”—the promise that the Malchus would remain in the house of Dovid Hamelech forever. The Pessukim then tell us that Nosson related the words of the Nevuah to Dovid, whose reaction was: “Mi Anochi…U’Mi Beisi Ki Heviosani Ad Halom.” Dovid continues, expressing his gratitude and even disbelief at the promises made to him by HKBH. The Tana Divei Eliyahu expands on the words of the Pessukim, telling us more about Dovid’s response to the Nevuah of Nosson, specifically the words “V’Neeman Besecha U’Mamlachticha Ad Olam”. Immediately upon hearing the words of the Navi, relates the Medrash, Dovid Hamelech fell to the floor, bowing before the Shechina. He began his words with a Tefillah: “Avi Shebashamayim Yehi Simcha Hagadol Mevorah Lolam U’Lolmei Olamim”. Dovid then speaks about that which he has been able to accomplish: “Kol HaTorah SheAsisi Lifanecha Mishelach Asisi”. Dovid Hamelech gives credit for his Torah, and also his Gemilus Chasadim, to HKBH, taking none for himself. He even expresses wonder that he would receive Schar for these actions as though he had accomplished them on his own. While the words of the Neim Zemiros Yisroel are at once instructive and inspiring, we must understand why he said them at this juncture. Nosson had told Dovid that the Melucha would be his forever—why did Dovid respond with this expression of Anivus, and particularly about his Torah and Gemilus Chasadim? If it was clear that Dovid assumed the promise of “V’Neeman Besecha U’Mamlachticha Ad Olam” was a reward for his actions, we could understand why he would now downplay his accomplishments, by way of expressing that he is unworthy of this reward. This does not seem to the case, however, as he refers to Olam HaZeh and Olam HaBa’ah as being his Schar, not mentioning the Melucha. Why then does he bring up the feelings of “Kol HaTorah SheAsisi Lifanecha Mishelach Asisi”? Perhaps we can answer this question based on another Chazal that discusses the legacy of Dovid Hamelech. The Medrash at the beginning of Bamidbar Rabba tells us that Hashem says that there are some people who were “Yichidim B’Olam HaZeh” but were made numerous and created “Batim Sheyeshvu B’Olam Hazeh”. The Medrash then brings examples of such people: Dovid, Aron HaKohen, and Bnei Yisroel itself. This is obviously a Medrash that requires some explanation: all people are singular and able to build Batim, and establish families, only through the gifts of HKBH. Why are these individuals, and specifically Dovid Hamelech, singled out in this regard? R’ Yitzchok Yadler, in Tiferes Zion, explains that the Medrash is telling us that there are some people who were not meant to have children, or leave any legacy in the world, yet HKBH through his Rachamim allowed them to do so. The Medrash later in Bamidbar Rabbim famously teaches that Adam HaRishon “gave” seventy years of his life to Dovid Hamelech. R’ Yadler explains that, Dovid Hamelech should therefore not have been able to have children because when one leaves children to follow in his ways, it is as if he is still alive. Because Dovid’s entire life was only due to the gift of seventy years, his ability to have children who would carry on his legacy, thus perpetuating his days, was entirely due to the Rachamim of Hashem, as the Medrash tells us. Perhaps this idea can allow us to understand how Dovid Hamelech reacted to the Nevuah of Nosson Hanavi. The promise of “Neeman Besecha U’Mamlachticha Ad Olam” was not only a Besurah about the Melucha—it was a guarantee that Dovid would indeed have a “Bayis”, that his children would carry on after him. upon hearing this, Dovid expressed his appreciation for being able to accomplish anything at all: “Kol HaTorah SheAsisi Lifanecha Mishelach Asisi”. Dovid knew that his entire existence was due to a gift from Adam Harishon which of course had to be allowed by HKBH, and so everything he did while on this world was indeed “M’Es Hashem”. It was therefore fitting that he responded to the news of “V’Neeman Besecha U’Mamlachticha Ad Olam” by reflecting not only on his ability to leave a legacy, but his entire life. If we understand the promise given to Dovid in this way, we can explain the Passuk in our Haftorah. “Hatu Aznechem Eilai Shemu U’Sechi Nafshechem V’Echresa Bris Olam”. We are told that if we turn our ear to Hashem, and reconnect to the Torah and Mitzvos, we will be Zoche to a new Bris Olam. This is of course a welcome promise, but a daunting one as well. Can we, after years of Galus, really reach the level of “Hatu Aznechem Eilai” necessary for the onset of a new “Bris Olam”? The Navi answers this fear: “Chasdei Dovid HaNe’emanim”. The Bris Olam will be like the promise made to Dovid Hamelech, that his children would carry on the Melucha. As we have seen, this promise was well beyond what Dovid should have been Zoche to—by rights he should not even have had children, let alone a perpetual legacy. It was only through the Rachamim of Hashem that he was rewarded for his actions and granted not only children to carry his name, but the promise of “Neeman Besecha U’Mamlachticha Ad Olam”. We must do our part, to quench our unsatiable thirst by drinking the words of Torah, which are Nimshilu L’Mayim. We can revive our Neshamos through a connection to Torah and Talmidei Chachamim, as the Navi suggests. If we do so, HKBH in his Rachamim, will grant us a Bris Olam even if we are not yet deserving. An mindset of “Kol HaTorah SheAsisi Lifanecha Mishelach Asisi” will allow us to properly apply ourselves and achieve our goal at the hands of the Kadosh Yisroel Ki Pe’arach.