Change in Leadership

Some of the Divrei HaNeviim that we encounter as we learn the Haftorahs are very difficult to understand, even on the simplest level. They are written in prose or metaphor and require the assistance of the Meforshei HaPshat to parse in any way. Other Pessukim, however, are written in plain language, but clearly contain great depth. In either case, attention to nuance and detail can lead us to find great meaning, and even the simplest question can begin us on a path to important lessons.

The Haftorah for Parshas Vayigash is taken from Sefer Yechezkel, and is devoted to a description of the reality of Acharis HaYamim. The initial Pessukim speak abouta topic well suited to Parshas Vayigash: the reunification of Klal Yisroel that will take place in Acharis HaYamim. As we know, during the first Bais Hamikdash, Klal Yisroel was split into two kingdoms, Yehuda and Yisroel, and they went into Galus separately. L’Asid Lavo, however, we will rejoin our estranged brethren, united as one: “V’Asisi Eschem L’Goy Echad B’Aretz…V’Lo Yihiyu Od L’Sheni Goyim”.

The remainder of the Haftorah speaks about the new various ways in which this reunion will affect us.

First, it seems that this renewed unity will allow us to inhabit Eretz Yisroel, as the Navi tells us: “V’Ani Lokeach Es Bnei Yisroel…V’hivesi Osam El Admasam”. The Kibutz Galiyos, and runion of the scattered members of our nation, is the precursor to our arrival in Eretz Yisroel.

This union of Klal Yisroel will not merely be political or geographical in nature, however. The Navi also tells us “V’Lo Yitamu Od B’Giluleihem”, we will no longer become defiled by our obsessions and Aveiros, “V’Ani Ahiyeh Lahem L’Elokim”, our relationship with Hashem will be elevated. It seems, then, that the reunification of our people will result in an ability to live on a higher Ruchniasdik plane.

There is also great stress placed on another aspect of our renewed existence. Whereas there had previously been a split, with Malchus Yehuda and Malchus Yisroel existing side-by-side, we will once again be privileged to singular leadership: “V’Avdi Dovid Melech Aleihim V’Roeh Echad Yihiyeh L’Kulam”. The kingdom of Dovid Hamelech will be reestablished, and one leader will guide us all.

What is interesting, however, is a statement made in the very next Passuk. The Navi tells us that we will forever live upon the land that was given to Yaakov Avinu and upon which our Avos dwelt, “V’Dovid Avdi Nasi Lahem L’Olam”. The Passuk is telling us that not only will our hold on Eretz Yisroel be everlasting, but the role of Dovid as “Nasi” will be as well.

How can we understand these two Pessukim? In the first we are told that Dovid will be the Melech, and in the second that he will be Nasi. Are these the same role, or two different roles? If they are two separate positions—Melech and Nasi—how can Dovid occupy both, and why?

Although the Meforshim here don’t seem to address this question, but perhaps an answer can be found in the Divrei Chazal.

The Gemara in Sanhedrin teaches: “Asid HKBH L’Haamid Lahem Dovid Acher”. Based on a Passuk in Yirmiyahu, we learn that HKBH will appoint a king upon us who is “Dovid Acher” a different Dovid. The Gemara then brings the Passuk in our Haftorah which says that Dovid will be Nasi, as opposed to Melech. The Gemara answers that indeed there will be two Dovids who will serve as “Kesar U’Palgi Kesar”, a ruler and an assistant ruler, so to speak.

Though the Gemara does not mention the earlier Passuk in Yechezkel, it clearly answers our question: there will be two positions, Melech and Nasi, and both will be fulfilled by individuals named Dovid.

Based on this, however, a new question emerges: why the need for both positions? What is the purpose of having both a Melech and a Nasi? In previous times it seems like these roles were mutually exclusive: the Nesiim preceded the era of Melucha, and then resumed after the Churban. What is the purpose of the two positions L’Asid Lavo?

In addition, the common name, Dovid, seems curious. Rashi in Sanhedrin refers to “Dovid Hachadash” and “Dovid Hamelech”—explaining that the new Melech will named Dovid, and the original Dovid Hamelech will be made Nasi. In a similar vein, Metzudos here tells us that Moshiach will be named Dovid, and he will serve as Melech over the newly united Klal Yisroel. Even if we understand why both a Nasi and Melech are necessary, why would they bear the same name, Dovid?

In order to understand why a Melech and Nasi might both be necessary, we must understand the actual difference between the two.

The Maharal, in the third Hakdama to Gevoros Hashem, explains that HKBH is both a Melech and a Nasi upon the entire earth, and then outlines the difference between the two. A Nasi is himself elevated among the people, and rules over them by dint of his elevation. A Melech, on the other hand, is removed from the people, he is on a totally different plane, and his power over them comes from that separation. A Nasi is Muram M’Am while a Melech is Muvdal M’Am.

How these differences manifest themselves—and how they apply to the Malchus Hashem—is its own discussion. We see, however, that the roles of Melech and Nasi are distinct from one another: one is among the people and the other removed.

An interesting illustration of this dichotomy, and the way it relates to the times discussed in our Haftorah, is seen in the Gemara in Bava Basra. There, the Gemara is discussing the Chiluk HaAretz that took place in the days of Yehoshua, and then brings an Braisa which tells us: “Asida Eretz Yisroel SheTischalek L’Shlosha Asar Shevatim”. L’Asid Lavo the land of Eretz Yisroel will be split thirteen ways, creating an additional Chelek. The Gemara questions to whom this Chelek will go, and answers, based on a Passuk elsewhere in Yechezkel: “L’Nasi.” Lest we think that this does not refer to an actual Chelek in the land but to taxes taken from working the land, the Gemara brings a second Passuk that establishes an Achuza for the Nasi.

We see that when the words “V’Dovid Avdi Nasi Lahem” come true, that Nasi will be given an Achuza to live among the people: he is elevated, and therefore requires a Chelek unto himself, but he is also among the people, within the land.

Understanding what the role of a Nasi is—to rule from amongst the people as opposed to a Melech who is Muvdal, separated—we can turn to our second question. Why, in the days predicted by the Navi, must the Melech and the Nasi be named Dovid? Even if we understand that the Nasi is actually the original Dovid Hamelech, the Melech is also to be named Dovid. Why? What message does this name convey?

The Passuk at the beginning of Parshas Zos HaBracha refers to the Torah as “Aish Dos”, words which really have no literal meaning. Rav Hirsch, in his inimitable style, efforts to explain the meaning of both.

The word “Dos”, he explains is related to the term “Dus”, which appears often in the Gemarah. A “Dus” is a type of cistern which is not buried in the ground, but still atop it to collect rainwater. The Dus, therefore, collects the gifts of Parnassah Min Hashamayim allowing a person to access it and use it for purposes. In the approach of Rav Hirsch, any word which is related to this term will have a similar connotation.

The Torah, then is indeed “Dos” because it is the way that Basar V’Dam can access the Divrei Elokim Chaim. Just as a Dus acts as a receptacle for Gashmi and allows a person to use it for his life, so to the Torah is the collection of Devarim Ruchanim that we can use to improve our lives.

Rav Hirsch continues, giving other examples of similar words, such as Dod, an uncle, whom has certain responsibilities to sustain his brother’s children. Other related terms include Dud, which is a holding tank, and Dadim which are so called because they allow a mother to pass sustenance on to her child.

Perhaps, based on this idea, we can understand the name Dovid. One of the principals of Malchus, as defined by Chazal, is “Les Lei Megarma Klum”, it has no characteristics of its own. Understood on its most simple level, Malchus is but a reflection, a way to bring Kvod Shamayim to his subjects. In his most perfect form, a Melech has no existence of his own—he is akin to the moon reflecting the light of the sun onto the world.

One can understand that Dovid Hamelech, the prime example of a Melech Yisroel, was the essence of “Les Lei Megarma Klum”: he was but a receptacle allowing Klal Yisroel to access for Kvod Shamayim. His name, Dovid, certainly reflects this existence. He acted as a Dus, collecting Hashpa’ah from HKBH and bringing it to his beloved subjects.

Maybe this is the message of the Navi in our Haftorah.

L’Asid Lavo we will see the return of Malchus to Klal Yisroel—a Melech who is Muvdal M’Am, rules over us because he is separate from us, will be called Dovid because he will of course be a Dus of Hashpa’ah. Existing in the realm of Les Lei Megarma Klum, the Melech will serve to bring the light of the Shechina unto all.

That was always the case, however, the Melech always served this role. In the future, however, a new reality will come into existence.

“V’Dovid Avdi Nasi Lahem L’Olam”. The Nasi, living among the people, will also be named Dovid. On some level he too will be a “Dus”, a receptacle for Kvod Shamayim from which we can all draw. This was never possible because only one who was Muvdal M’Am could attain the Madreiga necessary for an existence of “Les Lei Megarma Klum”. In the future, however, when the reality of “U’Malah HaAretz De’ah Es Hashem” pervades, even a Nasi will be able to serve this role, to be a Dovid.