David HaMelech

David ben Yishai - David HaMelech   Yahrzeit - 6 Sivan Place of burial - Jerusalem   The Birth of David and Nitzevet bat Adael David's father, Yishai, was the grandson of Boaz and Ruth. After several years of marriage to his wife Nitzevet and the birth of seven sons, Yishai began to have doubts about his own lineage. He was a member of the Sanhedrin, a leading Torah authority of his time, yet his grandmother Ruth had been a Moabite. The Torah forbids Israelites to marry Moabites. When doubt gripped the heart of Yishai, an honest and responsible man, he decided to separate from his wife. Yishai's children knew of this separation. Yishai's wife — Nitzevet bat Adael — was a righteous woman, and she suffered greatly over her husband's decision to leave her. Since Yishai was a righteous man, he knew that the Almighty did not create the world to remain desolate, but wanted it to be settled, and therefore a man should not live without a wife. After several years of living alone, he chose one of the non-Jewish maidservants living in his household and said to her: “I am freeing you on this condition: if I am a full-fledged Jew, then your freedom is likewise complete, and I take you as my wife according to the laws of the Torah given to us through Moshe. But if I am not, then you are not freed and remain in your previous status, and therefore you have the right to marry even a Moabite.” The maidservant proved faithful to her mistress and did as our foremothers had done — as Rachel did for Leah — Nitzevet took her place. After three months, Nitzevet's pregnancy became apparent, and her sons, suspecting their mother of immorality, decided to kill her. Yishai ordered his sons not to touch her. “Do not kill her! Instead, let the child who will be born be regarded as a mamzer.” The Talmud (Shabbat 55b) names Yishai as one of the four righteous men who died solely because of the sin of Adam and Chava, and not because of their own sins. When David was born, his family greeted his birth with utter mockery and contempt: “I have become a stranger to my brothers, and an alien to my mother's sons.” (Tehillim 69:9) David was not allowed to eat together with the rest of his family; he had a separate table in the corner. They made him a shepherd in the hope that a wild beast would come and kill him while he was out in the pastures. The only one who suffered for David's sake and felt a deep connection and love for the child was his mother, Nitzevet bat Adael, who felt the pain and rejection of her youngest child as her own. Humiliated and despised, Nitzevet shed rivers of tears, waiting for justice to be restored. She endured long years of bizyonot (humiliations), 28 years of attacks, suffering and pain. 28 years of tzarot. Nitzevet chose a vow of silence. And, like Tamar, Nitzevet would be rewarded for her silence with a child of a great future, who would become an ancestor of Mashiach. The Midrash says that when Shmuel HaNavi anointed David, weeping was heard from outside the great hall. It was the voice of Nitzevet, David's only supporter and only source of comfort. Her 28 long years of silence in the face of humiliation had finally come to an end. In the end, everyone would see that her youngest son's lineage was pure, untainted by any flaw. Though he would be called David HaMelech ben Yishai, it was from his mother that he drew the strength of spirit and courage to stand up worthily to his adversaries. Her patient trust in the Creator that justice would be restored gave David the strength to withstand his trials in life. She also taught him to show courage at the necessary moment — to take a personal risk — for without her bold act of taking the maidservant's place that fateful night, the great soul of her youngest child, David, ancestor of Mashiach, would never have descended into this world. The heart-rending Tehillim of David HaMelech, uttered by him in his most difficult moments, help us too — his descendants — as if they were written specifically for us. Behind every psalm stands the mother of David HaMelech, who endured so many tzarot for his sake, but lived to see her son anointed.   The Segula of the Name of David HaMelech's Mother, Nitzevet bat Adael There is a special segula — to say 17 times the name of David HaMelech's mother — Nitzevet bat Adael. This was written about 250 years ago by the kabbalist Rabbi Yaakov Culi – “Me'am Lo'ez,” and it was also used daily by another great kabbalist — Rabbi Chaim Palachi — 150 years ago. What is the meaning of this segula and how does it work? The special feature of this segula is that, once recited, it becomes “patachat et ha-tefila” — a key that opens the Gates of Prayer, turning the moment of prayer into “Et Ratzon” — a time of favor, a time when our requests are accepted. Rabbi Chaim Palachi teaches, based on what is written in the Zohar HaKadosh, that one who says the name of King David's mother right after Birkot HaShachar will receive more than he deserves — “mi shezakhai yekabel yoter.” The secret is that saying Nitzevet bat Adael 17 times — is “al pi ha-sod” — tov (good). Rabbi Yaakov Culi reveals in “Me'am Lo'ez” that it was Chana – the mother of Shmuel HaNavi — who first, when she came to the Mishkan at Shiloh, said the name of King David's mother, Nitzevet bat Adael, 17 times, knowing the secret that Nitzevet is composed of the same letters as Nitzevet — the Name of the Angel that we find in the account of Shmuel HaNavi. Rabbi Emanuel Mizrachi emphasizes that it is especially good to say the name of David HaMelech's mother in the morning on Rosh Hashana and Yom Kippur — right after Birkot HaShachar. Saying the name of this woman (who endured 28 years of mockery and scorn) — especially before reading Tehillim (since behind every psalm of David stands his mother), as well as before any prayers and Hitbodedut — is a tremendous segula for all kinds of Yeshuot.   David Melech Yisrael Chai VeKayam There is a great secret in the words: “David Melech Yisrael Chai VeKayam!” – (
David lives and shall endure forever, for all eternity). David HaMelech was careful all the days of his life not to taste the flavor of death.
 Because sleep is 1/60th of death. And David's domain is “chai” — life. 
King David never slept for more than 60 breaths in a row. Even one breath less than 60 — is fully “chai” — life. But starting from 60 and above — a person tastes the flavor of death, and the spirit of impurity gains power over him.
 David HaMelech guarded himself and did not taste the flavor of death, so that the spirit of impurity would not gain power over him, because
 60 minus 1 neshamot (breaths) = the secret of life above. Up to 60 — these are the higher 60 breaths upon which Life depends. Beyond that — is the secret of death. 
Therefore Rabbi Yuda said that David slept like a horse — no more than 59 breaths. According to another opinion, King David never slept more than half an hour, so that according to Halacha he was not required to perform netilat yadayim (washing of the hands).
 Since impurity does not settle on a person unless he has slept 
for half an hour. At the same time, King David never once missed midnight -
 he would rise and study Torah until morning. From midnight on he never slept or dozed at all — he studied Torah and praised the Creator with psalms. When night came, he sat with the leaders of the generation, dealt with legal matters, and studied Torah.
 He went to sleep not at the beginning of the night, but closer to midnight.
 At midnight he would rise and again begin his work for the sake of the Almighty, 
praising Him and composing songs in His honor. When midnight arrives, the Higher Holiness awakens.
 And if a person sleeps, not hastening to behold the Honor of his Master, it is as if he tastes the flavor of death. 
Therefore, studying at midnight has great significance. 
Midnight is the time when the Kadosh Baruch Hu enters the Garden of Eden to the righteous and studies Torah with them.
 This is the explanation of the midnight rectification -
 Tikkun Chatzot. (Zohar, Vayigash, Sulam, Tzvi Nisanzon)   The Harp and King David “A harp hung above David's bed. At midnight the north wind would rise, blow upon it, and it would play by itself.” A person is the Creator's musical instrument. Our soul is called a “harp” (kinor), and its strings tremble at the touch of light. This trembling is the concern to bring pleasure to the Creator. David's harp plays by itself because his soul is in union with the Creator. We are all different, and together we form an “orchestra” performing the symphony of light. (Baal HaSulam, “Letters of Wisdom”) The five-stringed harp corresponds to the Torah (the Five Books)
 and it is written in the book of Zohar:
 “And those who hold the Torah are those who hold the harp”
. (Zohar, Tzav 32) “There are 5 sections (literally “ears” — because they resemble ears in shape) in the lungs.
 For the spirit of life dwells in the lungs, and from there the spirit extends during breathing, as is evident to everyone.
 And therefore there are 5 sections in the lungs, 
corresponding to the 5 books of the Torah,
 and to the 5 strings of David's harp — vessels of the spirit of life. (“Likutei Moharan,” Rabbi Nachman of Breslov)   David HaMelech The Sages of the Talmud (Sanhedrin 107) pointed out that the root of King David's sin was his excessive self-confidence: “Examine me, O L-rd, and try me!” — King David asked. (Tehillim 26:2) After these words, the Almighty sent him the trial with Bat-Sheva, which David could not withstand. David's sin taught him humility, and his great repentance became an example for all generations of Jews. From the entry of the people of Israel into their land to the birth of King David, about 370 years passed: from the Exodus from Egypt to the building of the First Temple — 480 years. (Melachim I, 6:1) If from this number we subtract 40 years (in the desert) and 70 years of King David's life (since the construction of the Temple began after his death) — we get 370 years. This period of 370 years is divided among 4 generations: Salmon, Boaz, Oved, and Yishai. The same place that Moshe Rabbeinu occupies among all the prophets is occupied by David, king of Israel, among all who possessed the spirit of holiness. Moshe Rabbeinu possessed the gift of prophecy of the highest degree, and David possessed such a level of ruach hakodesh that no one could compare to him in this. And it found expression in a work which at all times and everywhere has been, and continues to be, considered an unsurpassed masterpiece of poetry, namely the book of Tehillim – “Psalms.” From ancient times, no other book of the Tanach has been read as often as this one. The entire book is divided into 5 sections — like the Five Books of the Torah — as well as into 7 parts, corresponding to the days of the week, and into 30 days of the month. Whoever wishes may finish it in a week or in a month. At times when special help from Above is needed, it is customary to read especially many psalms. In editions of Tehillim, prayers to be said before and after reading the psalms are usually printed at the beginning and end. It is mentioned in them that both the first and last letters of the words of Tehillim spell out Names of the Almighty — names known only to kabbalists. So when these words are read, even without understanding their meaning, the Almighty is called upon by His hidden Names — and He answers! (Rav Yehuda Wexler)   The Aspect of the King The main aspect of a king is glory (as we say in the blessing over a Jewish king: “…Who has given from His glory to those who fear Him”). It was David, “carrying” within himself the Jewish monarchy, who restored glory to our people by killing Goliath (Shmuel I 17:10) And the Philistine (Goliath) said: “Today I have disgraced the army of Israel. Give me a man, and let us fight!” For 40 days he disgraced the Jewish troops, and no one went out to him out of fear. David went out and killed him. In addition, David married Michal (daughter of the first Jewish king, Shaul) as a result of killing 100 Philistines. And thereby he bound himself to the royal family. In the removal of the shame and mockery from the Philistines is born the foundation of our glory — the kingdom of David: “This day the L-rd has delivered you into my hands, and I will remove the disgrace, and all the world will know that there is a G-d in Israel.” (Shmuel I 17:46) It is written by Rabbeinu Bachya that those wells are the source of faith, and digging out this source is the removal of dust — the food of the Serpent, which is the hardest material. The task of each of us is to dig out and remove the dust of the Philistines, so that the source of living water will once again gush forth and overflow. This is another understanding of what the Sages said: “In the future, the Almighty will make a great feast for the righteous, when He rewards the descendants of Yitzchak with good.” Namely: the potential to dig out again what the Philistines filled in is ours from Yitzchak. And the complete victory over them is the potential of David, who killed “that Philistine” and afterward conquered all their land and destroyed them. (Gaon Moshe Shapiro)   David and Goliath Goliath was a relative of David — the son of Orpah (Ruth's sister): “from the ranks of the Philistines.” (Shmuel I, 17) . Do not read ממערכות (from the ranks), but read ממערות (from the caves). This is said because Goliath made something like a cave for his mother. And it is said there as well: “And the Philistine cursed David by his god” — so David looked at him with an evil eye. And wherever David looked with an evil eye, all kinds of tzaraat were drawn there — from David's eyes. So it was also with Yoav: when David looked at him with an evil eye, he became afflicted with tzaraat. When the Philistine cursed the Name, David looked at him with an evil eye and saw tzaraat appear on his forehead; immediately the stone sank into his forehead. David's eye was like a multicolored fabric: there were no eyes in the world as beautiful as David's eyes — all the colors of the world shimmered and sparkled in them, and his gaze radiated love toward all people who feared sin, as it is written: “Those who fear You shall see me and rejoice.” (Tehillim 119:74) They rejoiced when they saw David, while sinners feared him. (Zohar on Balak, Sulam, Tzvi Nisanzon)