Strong Leadership

The Haftorah for Parshas Shemini is taken from Sefer Shmuel and speaks at length about an episode that occurred during the early days of the reign of Dovid Hamelech. the Aron Hakodesh had been captured many years prior, taken by the Pelishtim from Mishkan Shilo. Following the Petirah of Shaul Hamelech, the Pelishtim chose to challenge the new king and were roundly defeated, resulting in the rescue of the Aron from their clutches. The Aron was then placed upon a wagon and began its journey back to its rightful spot.

The Navi describes the elation with which Bnei Yisroel greeted the Aron: “V’Dovid V’Chol Bais Yisroel Misachakim Lifnei Hashem”. Dovid, and all those who had joined him, danced with great joy, accompanied by all manner of musical instrument. It was at that time that an unfortunate incident unfolded: one of the oxen bearing the wagon stumbled, and Uzzah ben Avinadav attempted to save the Aron from falling. Uza, however, had miscalculated, thinking that the Aron could not protect itself, and he died on the spot.

Having seen the swift punishment that Uzzah had received for a relatively minor infraction, Dovid became fearful, saying: “Eich Avo Eilai Aron Hashem”. How, he reasoned, would he be able to properly attend to the Kavod of the Aron? Dovid therefore chose to keep the Aron at the home of Oved-Edom, whom Rashi tells us was a Levi, where it stayed for three months. When Dovid learned that Oved-Edom had received much Bracha as a result of the Aron residing in his home, however, he chose to bring the Aron back to Ir Dovid.

The following Pessukim describe the ceremony that took place as the Aron was brought to its rightful home. Korbanos were brought each time the Nosei HaAron had taken six steps, in a display of Hoda’ah to Hashem for returning the Aron. Dovid Hamelech once again led the masses in dancing before the Aron, accompanied by “Teruah V’Kol Shofar”.

The Navi then tells us that as the crowd approached Ir Dovid, Michal bas Shaul, the wife of Dovid Hamelech looked on from a window, and noticed her husband dancing before Hashem: “Vatibaz Lo B’Liba”, she despised him for it. Later, after all the celebrations had ended, Dovid returned home and Michal confronted him. “Mah Nichbad Hayom Melech Yisroel Asher Nigleh HaYom L’Einey Amahos Avadav K’Higlos Niglos Achad HaRekim”. The Melech Yisroel, Michal insisted, had exposed himself in the sight of slaves and maidservants, as a boor might have done.

Dovid responded in kind, defending his behavior: “Lifnei Hashem Asher Bachar Bi M’Avicha…V’Sachakti Lifnei Hashem”. His actions, Dovid explained, was “Lifnei Hashem” and was therefore appropriate. He continues, remarking: “V’Hayisi Shafel B’einay V’Im HaAmahos…Echabda”. While he was lowly in his own eyes, he was honored among the slaves that Michal had mentioned.

The Navi concludes by telling us: “U’LiMichal Bas Shaul Lo Haya Lah Vlad Ad Yom Mosa”. Rashi, based on the Gemara in Sanhedrin, explains that Michal had previously borne a son to Dovid, but from that day on she had no further children.

The exchange between Dovid and Michal is fascinating, but we must keep in mind that the Navi is not merely giving us an insight into the domestic life of the Melech Yisroel and his wife. At the same time, we know that this was no petty squabble: Dovid and Michal must have disagreed on a matter of great importance. In addition, it seems that Michal was punished, by no longer bearing children, an indication that she was in some way wrong.

How can we understand the conversation between Dovid and Michal, its true meanings, and its applications to our lives?

In examining the Pessukim, it is interesting to note that each time Michal is mentioned in these Pessukim, she is called Michal bas Shaul. This is unusual, for we know who Dovid’s wife was, so it should not be necessary to refer to her as “Bas Shaul” at all. Even if the Navi wished to identify her as such the first time she is mentioned here, it should certainly not be necessary to do so each subsequent time. Why does the Navi adopt this convention in this case?

The Yerushalmi in Meches Sukkah expands a bit on the conversation between Dovid and Michal in a way that may allow us to answer this question.

There, the Gemara tells us that the words “Mah Nichbad HaYom Melech Yisroel” referred to her father, Shaul Hamelech, for his Kavod was revealed on that day. The Gemara continues, explaining that “Amru Alav al Bais Shaul Shelo Nirah Mehem Lo Ekev V’Lo Godel Mimehem”. It seems that Shaul, and his offspring, we punctilious about Tznius to the extent that even their ankles were never exposed. Michal’s claim against Dovid seems rooted in this matter: his Gidrei Tznius were not at the level of Shaul and his children.

In response, Dovid reminds Michal that Hashem selected him to be Melech instead of Shaul, and adds that he was seen not by Amahos, maids, but Imahos, mothers.

Perhaps the reason the Navi refers to Michal as “bas Shaul” throughout this story is because, as the Gemara suggests, the disagreement was rooted in a difference between the behaviors of Dovid and Shaul. Michal saw the actions of Dovid Hamelech through the lens of a “bas Shaul” and confronted him based on these perceptions. Dovid responded in kind, reminding her that Hashem had in fact chosen him, thereby suggesting that his behaviors were acceptable. Michal, defending the ways of Bais Shaul is therefore rightfully identified with her father’s name in these Pessukim.

We must, however, understand the root of this disagreement. If the matter at hand concerned the relative standards of Tznius that Shaul and Dovid held themselves to, the response of Dovid is troubling. Why was his selection as Melech indicative that Shaul was incorrect in observing such care when it came to Tznius. Further, the Gemarah tells us that Dovid protested to the way Michal referred to the observers, insisting that they were Imahos and not Amahos. In what way is this related to the discussion about the level of Tznius required? Finally, if the disagreement between Dovid and Michal was about they way that Dovid comported himself as opposed to her father, why was Michal punished and why in that way?

Given these questions, we must assume that Dovid and Michal were not at odds over behavior, but something deeper, something much more elemental and important.

If we look at the Pessukim that describe Dovid’s actions—those to which Michal objected—we may find an explanation.

In describing the scene as the Aron made its way to Ir Dovid, the Navi tells us: “V’Dovid Micharker B’Chol Oz Lifnei Hashem V’Dovid Chagur Ephod Bad.” Dovid was dancing with all his might, and he was wearing a linen Ephod. There are two notable points in this Passuk. First, why is Dovid described as dancing “B’Chol Oz” and not “B’Chol Kocho”, what is the implication of the term Oz in this case? Second, why does the Navi choose to tell us what Dovid Hamelech was wearing at the time, and why in this Passuk? In fact, Metzudos explains that the Epod was reminiscent of the Ephod worn by the Kohen Gadol—why did Dovid chose this Beged? Even the phrasing of the Passuk is notable: the dancing “B’Chol Oz” seems related to the “Ephod Bad”. How can we understand these words?

The Mechilta, on the words “Azi V’Zimras Kah”, explains the meaning of the word “Oz”, as used in this Passuk. On one hand, Oz can refer to the Torah, about which it is said “Hahsem Oz L’Amo Yiten”, but it can also refer to Malchus as in the Passuk “Hashem B’Ozcha Yismach Melech. Perhaps, if we explain the connection between the Torah and Malchus, as expressed by the word “Oz”, we can understand this Passuk.

Rav Dessler, in Michtav M’Eliyahu, examines the history of Klal Yisroel, and how the means of our Avodas Hashem developed over the generations.

Originally, he explains, we had Moshe Rabbienu, who had a direct connection to HKBH, in the realm of “Panim El Panim”, which allowed a direct transmission of Torah and Yedias Hashem into the Levovos of Klal Yisroel. After Moshe Rabbeinu came Yehoshua and the Shoftim who were a little further removed, but were still able to affect people in a direct fashion, through an Avodah of Pneimios. As the generations got weaker, however, we required a Melech: someone who is appointed by a Navi and whose role is to inspire the people to have a Hakara of the Malchus Shamayim. The role of the Melech is to be an “outside” influence, to draw to our minds the recognition of who the Melech Malchei HaMelechim is and how we must serve him.

Dovid Hamelech, explains Rav Dessler, excelled at this function: he was the epitome of a Melech Yisroel. Through his Malchus, he had the ability to serve as an aid to Klal Yisroel, allowing them a clear Hakara of the Malchus Hashem, and drawing them closer to the Borei Olam.

The Torah Hakedosha has a similar role: a connection to the Torah fosters not only an understanding of its depths, but a closer connection to HKBH. There are many Maamarei Chazal that speak to this reality, but perhaps the most striking can be found in the Sifri to Parshas Ekev: “Kivan SheAdam Poresh Min HaTorah Holech U’Midabek L’Avodah Zarah”. If a person removed himself from Limud HaTorah, he is liable to fall into the trap of Avodah Zara. This is because the Torah is what allows us to be truly connected to Hashem, and serve him correctly.

This is the Oz that the Mechilta refers to: each in their own way the Torah and Malchus both strengthen us, giving us the ability to grow closer to Hashem.

When Dovid Hamelech was dancing, it was “B’Chol Oz”, with all the “Oz” implications of his Malchus. His actions had one purpose: to draw those around him closer to Hashem. he understood that this was the purpose of his Melucha, and his dancing was with these intentions alone.

This mindset could be seen in his dress as well.

The Gemarah in Sota tells us that the Ephod of the Bigdei Kehuna served a purpose: it was Mechaper on Avodah Zarah. By wearing an Ephod that resembled this Beged, Dovid sent a message to the people about fealty to the Ribbono Shel Olam, and the rejection of Avodah Zarah. We see, then, that all of Dovid’s actions on that day, and even his choice of clothing, were undertaken with the purpose of his Malchus: bringing Bnei Yisroel closer to Hashem.

Michal, however, did not see this. The Passuk tells us: “Vatera Es Hamelech Dovid Mifazez U’Mikarker Lifnei Hashem”. Michal did not see the Oz, she saw only the physical actions of her husband. The approach of her father, which she had adopted, was one that was more hidden, obscured from the common folk, and so she did not appreciate the effect that Dovid sought to have with his dancing.

When she confronted Dovid with her protest, he responded by reminding her that he was dancing “Lifnei Hahsem Asher Bachar Bi M’Avicha U’Mikol Baiso”. For a Melech Yisroel to be effective, he must be seen by the people so that they may draw from his Kavod conclusions about the Kvod Shamayim. Only if a Melech is accessible can he serve the role of Oz, and thereby fulfil his Tafkid. Dovid reminded Michal that Hashem had chosen him instead of Shul for this reason: Shaul’s approach to Melchua was flawed and so neither he, nor his sons who followed in his way, could retain the Malchus.

By way of driving home this point, Dovid noted that where Michal say “Amahos”, mere maids, Dovid saw “Imahos”, the mothers of Klal Yisroel, those charged with instilling within their children the basics of Emunah—who better to be affected by the Oz of Melchua than those that would pass these lessons on to the next generation?

This is why Michal was punished by not being able to bear more children: she displayed a lack of understanding about the role of Bais Dovid and so she was not Zoche to contribute to it any further.

The lesson to us is clear: we must view leadership through the lens of Oz. of course, when we encounter those who are greater than us, we can allow ourselves to be affected by them, drawing us close to HKBH. More importantly, however, we must be on the lookout for the opportunities to provide this affect. When we are placed in roles of leadership—be they communal or among family and friends—we can try to use those positions to affect others, bringing them closer to Hashem, so that we may soon see the return of the Malchus Bais Dovid.