Speed Bumps

In learning the Pessukim of the Torah, as well as Neviim, we are often privy to conversations between giants. None of us can really profess to fully understand a discussion between the Avos Hakedoshim and their wives, or between Moshe Rabbeinu and Aron HaKohen—they lived on a plane elevated far above our grasp. That said, the words of great men have layers of meaning and so we must always try to find that which applies even to us, even on our level.

The Pessukim of this week’s Haftorah are taken from the beginning of Sefer Melachim, and speak about the end of the life of Dovid Hamelech. When Dovid realized that his time was near, he summoned his son, Shlomo, who was to be his successor, and issued a set of final instructions. For the most part these were specific directives about how to deal with various people. Yoav Ben Tzeruiah, for example, was to be punished for his actions, and Shimi Ben Gera for his. The Bnei Barzeli, on the other hand, were to be rewarded for the favor that they showed Dovid Hamelech.

Interestingly, Dovid does not tell Shlomo how to punish those who betrayed him—he tells him to let his Chachma guide him. The tone of these instructions, in this way, is at once pragmatic and loving. We see a king speaking to the heir to his throne, but also a father speaking to his son. it is therefore unsurprising that Dovid passes on what seems to be a personal message as well.

When Dovid first speaks to Shlomo he says: “Anochi Holech B’Derech Kol HaAretz V’Chazakta V’Hayisa L’Ish.” After telling his son why they were speaking—because Dovid knew that his Petirah approached—he gives him what would seem to be Divrei Chizuk, “V’Chazakta V’Hayisa L’Ish.” We would assume that these words, his initial directions, are the most important and perhaps the most heartfelt, but it is difficult to understand what they mean. In what way does Dovid Hamelech wish his son to be an “Ish”?

Rashi does not comment on this Passuk at all, leaving us without his clarion view, but other Meforshim offer Pshatim.

Ralbag explains that Dovid was telling Shlomo that should no longer engage in “Peulos Tzair Shanim”, the activities of a youngster. Rather, he should behave as an “Ish Gadol”, an adult. In one sense, this would perhaps seem to be the most Pashut Pshat in these words. It is not clear from the Pessukim how old Shlomo was when he ascended the throne, but Rashi makes a Cheshbon later on in Sefer Melachim proving that he as only twelve at the time. It would perhaps therefore seem appropriate for Dovid to instruct his son in matters of maturity. That said, the balance of Dovid’s directions, including his repeated references to the Chachma of Shlomo perhaps indicate that he knew his son was already capable of the role which awaited him. why then would he begin by essentially telling Shlomo to act maturely?

Radak renders the word Ish in a less literal sense, explaining that Dovid meant to tell his son to be a “Zariz U’Moshel B’Nanafshecha V’Kovesh Es Yitzricha”. He also points out that Targum Yonnasan translates these words as “Gvar DaCheyl Chetain”, a person who fears Chet. In this view Dovid seems to be giving Shlomo some pointed advice on how to behave once he ascends the throne: he must avoid Aveirah, and be Moshel in his own Ratzon. In some ways this is obviously very sound advice for any child or even adult—do these words not describe a level to which we all aspire? Certainly, however, we would assume that Dovid Hamelech meant these instructions specifically for Shlomo Hamelech, to aid him in his new role. In what way does this charge, “Zariz U’Moshel B’Nanafshecha V’Kovesh Es Yitzricha”, apply specifically to Shlomo in his new role as Melech Yisroel?

The choice of the term “Zariz” specifically seems interesting. It is important for one to be Moshel on his Yetzer, and in control, and one can see how this would apply to a Melech, who has vast powers, in particular. But why did Dovid instruct his son to be a “Zariz”? The Middah of Zerizus is of course praiseworthy, but what did Dovid In addition, we must understand why Dovid HaMelech used the phrase “V’Chazakta V’Hayisa L’Ish” to convey this message. Why not tell Shlomo exactly what was expected of him? What meaning does the word “Ish” impart?

When one seeks to understand the truest implication of a word, it is often helpful to look at the initial usage of a word in the Torah. In the case of the word “Ish”, this original usage actually comes quite early. When Kayin is born, the Torah tells us that Chava named him, saying: “Kanisi Ish Es Hashem”. Rashi, there, explains that the word “Es” in this case means “with”. Whereas Adam and Chava were created by Hashem along, this was the first time that humans were involved in the creation of a person. As we know, that there are three Shutfin in each child born—his two parents and HKBH—and Chava here made reference to her role, and that of Adam, “Es Hashem”.

This does not seem to help us understand the Passuk in our Haftorah. How does the word “Ish”, as used by Chava, relate to the instruction of Dovid Hamelech, that Shlomo become a “Zariz U’Moshel B’Nanafshecha V’Kovesh Es Yitzricha”?

Perhaps if we have a better understanding of the term “Zariz”, and how it applies here, we can explain the use of the word “Ish” and what Dovid Hamelech meant to imply.

The Safra, at the beginning of Parshas Tzav, tells us that the word “Tzav” is a term of Ziruz that is particularly necessary in cases of “Chisaron Kis”, when there is a cost involved. This is why we see this word in the case of an Olah, which the Kohen gets no benefit from, as well as the Korban Tamid, which is a daily Korban whose costs add up. It seems from the Safra that when someone might hesitate to do a Mitzvah, due to its fiscal impact, Ziruz is called for. How can we understand this? Why is the Middah of Zrizus particularly important when it comes to a case of “Chisaron Kis” and how will it mitigate any qualms?

There is a Gemarah in Avodah Zarah that tells the story of Elazar ben Dudaya, a man who chased his Taivos to the ends of the world. In the end, he was reprimanded by someone who was actually aiding him in his Aviros and this spurred him to heartfelt Teshuva. He was so broken by his Teshuva, that his Neshama left him, at which time a Bas Kol declared that Elazar ben Dudaya was “Mezuman L’Chayei Olam Habah”. The Gemarah tells us that Rebbi began to cry upon hearing this Bas Kol, exclaiming: “Yesh Kanah Olamo B’Kama Shaos V’Yesh Kanah Olamo B’Sha’ah Achas.”

R’ Yerucham Levovitz, the Mashgiach of Mir, in Da’as Torah on Parshas Ekev, asks a number of questions on this Gemarah. First, how are we to understand the concept of “Kanah Olamo B’Sha’ah Achas”? We would assume that one must reach a level of Shleimus in order to be Koneh Olamo, how can one achieve this Madreiga in a mere moment? Also, why would Rebbi cry about this? Is not the goal to reach Shleimus and be Zoche to Olam Habaah? What is the difference between “Kama Shaos” and “Sha’ah Achas”? Why would Rebbi have any sort of regret for his life and accomplishments?

The Mashgiach answers these questions by explaining the Yesod of Zerizus. He notes that most people assume that it takes years or decades of hard work in order to achieve a Madreiga of Shleimus. After all, one can only reach such a level after building himself up. Just as a physical building takes time, one reasons, with more complex structures taking more time, a person cannot be built overnight. This, he explains is because we live in the world of Teva.

We know that the world was created in a relatively short amount of time, seven days, with each particular Briah coming in a matter of instants. We accept that this is the case, though and part of the Briah is clearly more complex than any building, because we know that it was done by HKBH, and not through Teva. The same is true of a person: if one assumes that he achieves anything on his own, then he is bound by the laws of Teva and it takes time. If, however, one understands that all he has and all he can become is a result of the Hashgachas Haborei, he can become an Adam Shaleim in a minute.

Zerizus, explains R’ Yerucham, is thus an expression of Emunah. He cites the words we say in Aleinu, “V’Yadata Hayom V’Hashevosa El Levavecha…Ain Od Milvado”, and then “Liros Meheira B’Sifreres Uzecha”. The more one commits to the principle of “Ain Od Milvado”, explains R’ Yerucham, the more he can live in a world of “Meheirah”.

The Mashgiach was not a philosopher living in the abstract world, he was a realist, and an expert in the human psyche, a characteristic well represented in this idea. We know that this is true: when one is concerned with reality, he is more cautious and his actions more measured. If, however, a person is willing to admit that he is not in control, that he cannot foresee every challenge and plan for every eventuality, he can act with more alacrity and zeal.

If, explains R’ Yerucham, someone can be “Kanah Olamo B’Sha’ah Achas”, it is an indication that he has given himself over completely to the world of Ain Od Milvado. He does not rely on his own strengths or abilities at all, but only on the Hashgachas HaBorei. In this way he can achieve with great speed that which takes other years, because he does not concern himself with physical limitations or obstacles. One therefore understands why Rebbi would react emotionally to the reward of Elazar ben Dudaya, for it was an indication of the high levels of Emunah he had reached.

This idea can help us understand the Safra in Parshas Tzav. When one comes across a Mitzvah that involved Chisaron Kis, especially one which is constant like the Tamid, he may hesitate: can he make the commitment? How will he keep up with the expenses? The Torah therefore uses a Lashon that implies Zerizus, reminding him that sometimes it is best to act without thinking, allowing Hashgacha to pave the way. Monetary concerns are muted if one acts with Zerizus, relying only on the Ain Od Milvado.

Perhaps based on this understanding of the Middah of Zerizus, we can better understand the final words of Dovid Hamelech to his son.

As we noted, Shlomo was quite young when he ascended the throne, but it is clear that his natural gifts had already come to the fore. Dovid Hamelech therefore began with an important introduction to his final directives: be a Zariz. Rely not on your own skills and talents, for those place you in a world of Teva. Rather, place yourself within the confines of the Malchus Shamayim, and accustom yourself to the mantra of Ain Od Milvado. This approach would allow Shlomo to achieve even more that he would if left to his own devices, because a Zariz has greater capacity for growth.

The use of the word Ish to convey this message can be understood as well.

The Medrash tells us that when he saw that his children would be subject to the punishment of Gehenom, Adam HaRishon was hesitant to bring children into the world. Only when he saw that the Torah would be given to Bnei Yisroel twenty-six generations later were his concerns allayed, and Kayin born.

If we think about it, twenty-six generations, in the span of the world, is a relatively short amount of time, but nonetheless we were Zoche to Kabalas HaTorah at that time. In addition, the Dor that was Mekabel the Torah had been Avadim, steeped in the Zuhama of Mitzrayim, just forty-nine days earlier. Kabalas HaTorah, then, is a testament to the power of Zerizus: time and other physical conditions are secondary to the Ratzon HaBorei, and one can be elevated even in a short amount of time. Adam was no longer concerned about the Din of Gehenom, having seen what one can accomplish if he allows himself to bask in the glory of Ain Od Milvado. The concept of “Kanah Olamo B’Sha’ah Achas”, as represented by Kabalas Hatorah, was itself a reason for Adam to bring children into the world.

When Kayin was born, Chava called him an “Ish”, and that word became forever linked to this concept. When Dovid Hamelech wished to give his son, the future Melech Yisroel, final instructions, he turned to the same word. “V’Chazakta V’Hayisa L’Ish”, he told him to be an “Ish”, to remember what he can achieve if he allows himself to be a Zariz, to ignore physical obstacles an live in a world of Ain Od Milvado.

These words apply to us as much as they did to Shlomo HaMelech B’Shaito. We can all strive to fulfil the dictum of “V’Chazakta V’Hayisa L’Ish”, seeking unabated growth by ignoring those obstacles that seem insurmountable.