Purest Intentions

Chazal teach us that even mere conversations brought in the Torah have tremendous value: “Yafa Sichasan Shel Avdei Avos Yoser MiTorasan Shel Banim.” Although this Medrash refers specifically to the Avos HaKedoshim, we can assume that when the Navi makes us privy to the otherwise private discussions between the likes of Dovid Hamelech and Shlomo Hamelech, he does so for a reason.

The Haftorah for Parshas Vayechi comes from the beginning of Sefer Melachim and indeed tells us of the final conversation between Dovid and his son and heir apparent, Shlomo. The Pessukim contain what is clearly advice from a loving father to a son thrust into a position of great responsibility. Dovid advises Shlomo in a general sense, telling him “V’Chazakta V’Hayisa L’Ish”, and warning him to stay on the Derech Hashem to ensure that “Lo Yikares Lecha Ish M’Al Kisei Yisroel”. Dovid also gives Shlomo specific instructions in how to deal with three situations that he will soon inherit, so to speak.

There were two men in Dovid’s orbit who he was unable to properly deal with during his lifetime. Yoav ben Tzruya one of his closest advisors, had defied Dovid in killing Avner ben Ner and Amsa ben Yeser. Because of their relationship, however, Dovid did not punish Yoav. Instead, he now instructed Shlomo to use his Chachma to find a way to do so. Rashi explains that Dovid wished Yoav to die in a way that would provide him Kappara, so that we would not suffer in Gehinom.

Dovid also asked Shlomo to address the treachery of Shimi ben Geira, who had embarrassed Dovid during the revolt of Avshalom. Because Shimi begged his forgiveness, Dovid had not retaliated against him. Now, however, he told Shlomo: “Al Tinakehu…V’Horadita Es Seivaso B’Dam Sheol”. Shlomo was again to use his Chachma in finding a way to make Shimi pay for his Merida B’Malchus.

The final conversation between Dovid and Shlomo included a third directive as well. After speaking to his son about Yoav ben Tzruya, but before turning to Shimi Ben Geira, Dovid tells Shlomo: “U’Livnei Barzilai HaGiladi Ta’aseh Chesed V’Hayu B’Ochlei Shulchanecha”. The children of a man names Barzilai HaGiladi were to be feted as honored guests at the table of Shlomo, “Ki Ken Karvu Eilai B’Barchi Mipnei Avshalom Achicha”. As the Pessukim in Sefer Shmuel tell us, when Dovid was on the run from Avshalom he reached a place called Machanayim, and was provided for by Barzilai. Now, Dovid was instructing his son Shlomo to reward the children of Barzilai by inviting them to join his feasts.

Although the instructions regarding the Bnei Barzilai seem relatively straightforward, there are some questions that must be answered if we are to properly understand the words of Dovid Hamelech.

First, there seem to be two parts to Dovid’s request: “Ta’aseh Chesed” and “V’Hayu B’Ochlei Shulchanecha”. How can we understand this? Is Dovid asking two things of Shlomo—to do Chesed for them and also to host them at his royal table—or his he letting Shlomo know that hosting them is a Chesed?

Metzudos takes the former approach, noting that providing food for the Bnei Barzilai is “Tashlum Gemul”, returning the favor that their father had done for his. If this is the case, however, should not the specific instruction—V’Hayu B’Ochlei Shulchanecha—proceed the more general one? It certainly seems that Dovid was defining the Chesed he wished Shlomo to perform, but then the point of Metzudos stands: this is Tashlum Gemul, not Chesed. How can we understand these words?

Besides the wording of Dovid’s request, we must understand why he made it at all. Was Barzilai the only person ever to do a favor for Dovid Hamelech? Why did he specifically ask Shlomo to treat the Bnei Barzilai with kindness and repay their good deeds?

And, if the acts represented by the words “Ki Ken Karvu Eilai” were indeed so remarkable, why did Dovid not repay them in his lifetime? Dovid was not able to exact payment from Yoav or Shimi for their treachery, and so he instructed Shlomo to, how did this apply in the case of the Bnei Barzilai? Why didn’t Dovid reward them during his years as Melech?

In fact, if we learn the Pessukim in Sefer Shmuel, this final question can be seen in a different light.

After the fall of Avshalom, Dovid travelled back towards his home, and stopped before crossing the Yarden at which point Barzilai came down from Roglim to see the king off. Seeing his benefactor Dovid made an offer: “Ata Over Iti V’Kilkalti Osecha Imadi B’Yerushalayim”. Dovid wished to reward Barzilai in exactly the way that he later told Shlomo to: by providing him with food and drink in Yerushalayim. Barzilai, however, refused. He pointed out that he was already quite old and would therefore not enjoy the delicacies, fine wines and entertainment of the royal court. Instead, Barzliai offered that Chimham—whom Rashi identifies as the son of Barzilai—would accompany Dovid Hamalech and be the reciepient of the king’s largesse. Dovid agrees to take Chimham and the two set off back to Yerushalayim.

It seems, then, that Dovid did in fact pay Barzilai back for his Chesed, by bringing his son back to Yerushalaim, presumably to be supported by the king. Why, then, did he have to instruct Shlomo to do the same? Why was the Chesed that Dovid did with Chimham not enough to repay the kindness of Barzilai?

Clearly this episode requires more explanation, but the Mamarei Chazal that address it raise some questions of their own.

The Medrash Rabba in Parshas Cheyei Sarah points out that in the discussion between Dovid and Barzilai, as they stood beside the Yarden, the name Barzilai is mentioned five times. These five occurrences, explains the Medrash, are Keneged the Chamisha Chumshei Torah, teaching us that “Kol Mi SheMachel Perusah L’Tzaddik K’Ilu Hu Mekayem Chamisha Sifrei Torah.” One who feeds a Tzaddik a piece of bread, is compared to having kept the entire Torah.

The connection between supporting a Tzaddik and Kiyum Hatorah is easy to understand, but the Medrash seems to be selling short the acts of Barzilai. Earlier in Sefer Shmuel, when the actions of Barzilai are described, the Navi tells us that while in Machanayim, Dovid was provided with “Safos Klei Yotzer Chitim Seorim V’Kemach Kali U’Pul V’Adashim V’Kali U’Dvash V’Chema V’Tzon…” Barzilai and his associated gave Dovid all manner of food, supplies, livestock and even furniture. How, then, does the Medrash learn its lesson? Perhaps only one who provides the Tzaddik with such abundance is “K’Ilu Hu Mekayem Chamisha Sifrei Torah” but not if a mere Prusas Lechem is provided? How can we explain this Medrash?

The other place that Barzilai is mentioned by Chazal is a Gemra in Shabbo which describes the effects of getting old. In the Gemara, which is quite lengthy, there are three opinions as to the excuse that Barzilai offered at the Yarden.

The first approach is thar Barizlai was indeed very old and would not be able to properly enjoy the rewards being offered. Based on his words, the Gemara discusses the ways in which a person’s body is ravaged by advanced age. The second opinion in the Gemara is that Barzilai was lying to Dovid, and that he would indeed have been able to enjoy all that Dovid was offering—but does not explain why he did so. The final opinion in the Gemara is that Barzilai was indeed unable to enjoy the physical pleasures, but due not to his age but to his Aveiros.

Regardless of which of the three approaches we follow, Barzilai certinaly appears to have been an interesting figure, and it is hard to understand why the lesson of “Kol Mi SheMachel Perusah L’Tzaddik” is learned from his actions. If he was a liar, or worse, why do we learn about the importance of being Mekayem Talmidei Chachamim from him? Clearly we need to understand this entire episode with new insight.

As we have seen, Dovid gave Shlomo two other instructions: one regarding Yoav, and one regarding Shimi ben Geira. While it is not clear whether Dovid wished harm upon Yoav, he certainly wishes Shlomo to take revenge upon Shimi, as he says: “V’Horadita Es Sevaso D’Dam Sheola”.

The Lomza Mashgiach, brought in Divrei Mussar to Parshas Balak, asks a question: usually people take revenge on their enemies when they are young and strong, and are more willing to forgive as they grow older. Dovid, however, acted in the opposite way: in his younger years, and closer to the time of the betrayal, he swore to Shimi that he would not harm him, only seeking revenge when he grew older.

The Mashgiach explains that Dovid wished only to do the Ratzon Hashem, without any personal Negiah. Although Shimi was indeed Mechuyav Misa as a Mored B’Malchus, Dovid was afraid that if he carried out the punishment it may be tinged in some way with a defense of his own Kavod. This would detract from the totality of Kvod Shamayim that Dovid desired, and so he took the Shavuah, ensuring that he would harm Shimi ben Geira. When he was ready to pass from this world, and his own Kavod was no longer at issue, he was able to instruct Shlomo to punish Shimi accordingly, confident that this was purely in defense of the Malchus and Kvod Shamayim.

Perhaps this principle applied to the Bnei Barzilai as well.

When Dovid was in Machanayim, those who provided him with sustenance could have had two reasons for doing so: to ingratiate themselves to Dovid Hamelech, or because one is required to show Kavod to the Melech. Dovid, of course, assumed that they were acting in the interests of the Malchus and not he himself, and he therefore wished to reward them accordingly. And so, given the opportunity, he invited Barzilai back to Yerushalayim, not as repayment for a personal favor, but in order to show everyone else the reward given to one who enhances Kvod Shamayim.

Barzilai, however, did not understand this. He thought that the reward was personal, perhaps because his actions had been geared not towards Kvod Shamayim but to pick a side in dispute between Dovid and Avshalom. When he refused to go to Yerushalayim, because he would not enjoy that which Dovid had to offer, his true colors were shown. At that point Dovid took his son, so as not to embarrass Barzilai, but he knew that the true purposes of his offer could not be fulfilled.

That is why he tells Shlomo “Ta’aseh Chesed V’Hayu B’Ochlei Shulchanecha”. This was not Tashlum Gemul, for there was no personal debt as Dovid saw no personal gain from Barzilai’s actions. Rather, Shlomo was to do this Chesed for the purposes of Ribuy Kvod Shamayim, so that people would see that one who honors the Melucha is rewarded.

We now understand why Dovid waited until his death to give this instruction as well: by Shlomo carrying out the reward of Bnei Barzilai, it would be made clear that this was not a personal debt, but a reward for Ribuy Kvod Shamayim—the only care the Dovid had in the first palce.

This would also help us understand the Medrash. Yes, Barzilai provided Dovid with more than a Prusas Lechem, but this was for his own purposes, not that of the Melucha. He would have been rewarded even for a Prusas Lechem if he had given it for the purposes of being Mekayem a Talmid Chacham—which brings increased Kvod Shamayim. The Medrash is not telling us the Tzidkus of Barzilai, which the Gemara points out is questionable, but rather his mistake: if he had acted out of the interests of Kvod Shamayim he would have been rewarded even for doing less.

The message that Dovid was passing on to his son, and to all of us, is clear. We must not look towards personal interests, but those of Shamayim. In making decisions, the only relevant yardstick is Ribuy Kvod Shamayim. If a particular activity can result in increased Kvod Shamayim, it must pursued and lauded. If not, a change in course may be called for.