Introduction: Rectifying the Mistake and Bringing Up the Ark
Chapter 15 of I Chronicles deals with bringing up the Ark of the Covenant of Hashem from the house of Oved-Edom to the place David prepared for it in the City of David. This is David's second attempt, after they faltered the first time by placing the Ark on a wagon, leading to Uzzah's punishment. Here David learns from his mistake, returns to what is written in the Torah, and establishes the entire order of bringing up the Ark strictly according to the law: Levites, shoulder-bearing, poles, Kohanim, singers, and gatekeepers. Ezra elaborates here at great length on what was described only briefly in II Samuel, and as is the Malbim's way, the primary focus of our study is on the additions and differences between the two accounts.
A Permanent Place for the Ark (Verse 1)
וַיַּעַשׂ־לוֹ בָתִּים בְּעִיר דָּוִיד וַיָּכֶן מָקוֹם לַאֲרוֹן הָאֱלֹהִים וַיֶּט־לוֹ אֹהֶל׃ - And he made houses for himself in the City of David, and he prepared a place for the Ark of God, and pitched a tent for it.
David prepared a place for the Ark, and over it he pitched a tent. The Malbim explains: "And he prepared a place" means that he built a physical structure, a stone building. If it was a stone building, why was a tent needed? The tent served as the roof above, as they spread curtains overhead. Until now, the Ark had moved about in a tent and a tabernacle - meaning in a portable, dismantleable structure - whereas now it already had a permanent structure of stone, covered nonetheless by a tent overhead.
"None But the Levites" - Learning the Mitzvah for All Generations (Verse 2)
אָז אָמַר דָּוִיד לֹא לָשֵׂאת אֶת־אֲרוֹן הָאֱלֹהִים כִּי אִם־הַלְוִיִּם כִּי־בָם בָּחַר יְהֹוָה לָשֵׂאת אֶת־אֲרוֹן יְהֹוָה וּלְשָׁרְתוֹ עַד־עוֹלָם׃ - Then David said, "None is to carry the Ark of God but the Levites, for Hashem has chosen them to carry the Ark of Hashem and to minister to Him forever."
As the commentary attributed to Rashi notes: Hashem chose the Levites, not a wagon. The previous time, they transported the Ark on a wagon, which led to Uzzah being punished. As David himself says later: "For because you did not carry it at first, Hashem our God made a breach upon us, because we did not seek Him according to the ordinance" - at first we did not transport the Ark properly; we placed it upon a wagon and did not inquire according to the ordinance, and therefore the breach was made against us with Uzzah.
The Malbim explains, as we have already seen, that they committed several missteps: First, the very fact that Uzzah and his brother carried the Ark on their shoulders from Avinadav's house to the wagon, when they were not Levites. Second, they carried it with their hands, whereas the Ark must be carried with poles and not directly by hand; it must be carried by its staves. Third, they then placed it onto a wagon. Therefore, David now tells them: none is to carry it but the Levites - not non-Levite Israelites as we mistakenly thought then, but specifically the Levites.
We previously explained that King David initially erred because he thought that the Ark had to be carried by the Levites only while in the Wilderness, but that afterwards there was no such strict requirement. For in the Wilderness, we saw that only the descendants of Kehas carried it, from which David deduced that this was not a permanent requirement. But now he realized his mistake. For in Parashat Ekev it is written: "At that time Hashem set apart the tribe of Levi to carry the Ark of the Covenant of Hashem, to stand before Hashem... to this day; therefore Levi has no portion or inheritance with his brothers." From this we see that the mitzvah of carrying the Ark applies to the entire tribe of Levi. The fact that the sons of Kehas were singled out applied only "at that time," while they were in the Wilderness, when the duty was unique to Kehas; afterwards, however, all Levites may carry the Ark.
Furthermore, he derived from there the rectification of his mistake, understanding that carrying on the shoulder was not merely a temporary command for the period in the Wilderness. For that very verse states that carrying the Ark is "to stand before Hashem... to this day" - the sons of Levi carry the Ark on their shoulders to this day. Therefore, he declared: "For Hashem has chosen them to carry the Ark of God and to minister to Him forever" - not as I initially thought, that carrying the Ark applied only in the Wilderness; rather, for all time it must be carried specifically by the Levites. This is a mitzvah for all generations.
Assembling and Gathering - The Nuance of the Terms (Verses 3-4)
וַיַּקְהֵל דָּוִיד אֶת־כׇּל־יִשְׂרָאֵל אֶל־יְרוּשָׁלָ͏ִם לְהַעֲלוֹת אֶת־אֲרוֹן יְהֹוָה אֶל־מְקוֹמוֹ אֲשֶׁר־הֵכִין לוֹ׃ וַיֶּאֱסֹף דָּוִיד אֶת־בְּנֵי אַהֲרֹן וְאֶת־הַלְוִיִּם׃ - David assembled all Israel to Jerusalem, to bring up the Ark of Hashem to its place, which he had prepared for it. And David gathered the descendants of Aharon and the Levites.
David gathers all Israel to Jerusalem to bring up the Ark to its place. Where had the Ark been? As we saw - in the house of Oved-edom the Gittite. At first David was afraid: who would take in this awesome Ark, which carried the danger of death? But afterward, when he saw that, on the contrary, it brings immense blessing, as in the house of Oved-edom, where his daughters and daughters-in-law gave birth to six at a time, he understood that when the Ark is treated with reverence, it brings blessing and abundance. Therefore, he now sets out to bring it up from the house of Oved-edom.
The Malbim, as is his way, notes the precise wording: Why does it say vayakehel ("and he assembled") regarding all Israel, but vaye'esof ("and he gathered") regarding the sons of Aharon? The Malbim explains, as he has noted elsewhere, that assembling (hakhhel) is done by proclamation and public herald - and this was for all Israel, sending out a public proclamation that the king summons everyone to Jerusalem. The Levites, however, came on their own, and David gathered them together to speak with them, for they recognized on their own that the Ark needed to be brought in; thus, this was merely a gathering to confer with them.
The Levite Families and the Officers at Their Head (Verses 5-10)
לִבְנֵי קְהָת אוּרִיאֵל הַשָּׂר וְאֶחָיו מֵאָה וְעֶשְׂרִים׃ - Of the sons of Kehas: Uriel the officer, and his brethren a hundred and twenty.
"And his brethren" - meaning his colleagues and kinsmen. And who are the sons of Kehas? Amram, Yitzhar, Chevron, and Uzziel. Amram and Yitzhar were counted as one family, Chevron by themselves, the Malbim explains, and from Uzziel came two families: Uzziel and his son Elitzaphan. And from Gershon and Merari - one family each.
לִבְנֵי מְרָרִי עֲשָׂיָה הַשָּׂר וְאֶחָיו מָאתַיִם וְעֶשְׂרִים׃ לִבְנֵי גֵּרְשׁוֹם יוֹאֵל הַשָּׂר וְאֶחָיו מֵאָה וּשְׁלֹשִׁים׃ לִבְנֵי אֱלִיצָפָן שְׁמַעְיָה הַשָּׂר וְאֶחָיו מָאתָיִם׃ לִבְנֵי חֶבְרוֹן אֱלִיאֵל הַשָּׂר וְאֶחָיו שְׁמוֹנִים׃ לִבְנֵי עֻזִּיאֵל עַמִּינָדָב הַשָּׂר וְאֶחָיו מֵאָה וּשְׁנֵים עָשָׂר׃ - Of the sons of Merari: Asayah the officer, and his brethren two hundred and twenty. Of the sons of Gershom: Yoel the officer, and his brethren a hundred and thirty. Of the sons of Elitzaphan: Shemayah the officer, and his brethren two hundred. Of the sons of Chevron: Eliel the officer, and his brethren eighty. Of the sons of Uzziel: Amminadav the officer, and his brethren a hundred and twelve.
Summoning the Kohanim to Cover the Ark (Verse 11)
וַיִּקְרָא דָוִיד לְצָדוֹק וּלְאֶבְיָתָר הַכֹּהֲנִים וְלַלְוִיִּם לְאוּרִיאֵל עֲשָׂיָה וְיוֹאֵל שְׁמַעְיָה וֶאֱלִיאֵל וְעַמִּינָדָב׃ - And David called for Tzadok and Evyatar the Kohanim, and for the Levites: for Uriel, Asayah, Yoel, Shemayah, Eliel, and Amminadav.
Why did he call for Tzadok and Evyatar? The Malbim explains: the Kohanim had to cover the Ark with the Parochet curtain, with the covering of tachash skin, and with the cloth made entirely of techelet, as described in Bamidbar, and only then would the Levites carry it. It was never carried uncovered.
"We Did Not Seek Him in Accordance with the Law" - David's Admission (Verses 12-13)
וַיֹּאמֶר לָהֶם אַתֶּם רָאשֵׁי הָאָבוֹת לַלְוִיִּם הִתְקַדְּשׁוּ אַתֶּם וַאֲחֵיכֶם וְהַעֲלִיתֶם אֵת אֲרוֹן יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל אֶל־הֲכִינוֹתִי לוֹ׃ - And he said to them: "You are the heads of the ancestral houses of the Levites; sanctify yourselves, you and your brethren, and bring up the Ark of Hashem, the God of Israel, to the place I have prepared for it."
"To what I have prepared for it" - Radak explains that this is an elliptical phrase, meaning "to the place that I have prepared for it," and he cites additional examples in Tanach of such abbreviated phrasing.
כִּי לְמַבָּרִאשׁוֹנָה לֹא אַתֶּם פָּרַץ יְהֹוָה אֱלֹהֵינוּ בָּנוּ כִּי־לֹא דְרַשְׁנֻהוּ כַּמִּשְׁפָּט׃ - "For because you did not carry it at first, Hashem our God broke out against us, for we did not seek Him according to the proper law."
"For because you did not carry it at first" - initially, when we carried it from the house of Avinadav, it was not you who carried it, and this was the reason that Hashem our God broke out against us. "For we did not seek Him according to the proper law" - the divine law is as written in the Torah of Moshe, that the Levi'im must carry it on their shoulders with poles, as Radak explains. David is telling them: realize that at first we erred by not having you carry it, which is why Hashem broke out against us, and now you must carry it. The Malbim explains that the word "and bring up" from the previous verse also applies here: "And bring up the Ark of Hashem... for because at the first, it was not you" - meaning, it was not you who brought it up; the word "brought up" serves both clauses of the sentence.
Carrying on the Shoulder and with Poles (Verses 14-15)
וַיִּתְקַדְּשׁוּ הַכֹּהֲנִים וְהַלְוִיִּם לְהַעֲלוֹת אֶת־אֲרוֹן יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל׃ וַיִּשְׂאוּ בְנֵי־הַלְוִיִּם אֵת אֲרוֹן הָאֱלֹהִים כַּאֲשֶׁר צִוָּה מֹשֶׁה כִּדְבַר יְהֹוָה בִּכְתֵפָם בַּמֹּטוֹת עֲלֵיהֶם׃ - "So the Kohanim and the Levi'im sanctified themselves to bring up the Ark of Hashem, God of Israel. And the children of the Levi'im bore the Ark of God upon their shoulders with the poles upon them, as Moshe had commanded according to the word of Hashem."
The Levi'im carry the Ark on their shoulder - the commentary attributed to Rashi notes that this does not mean literally on the shoulder itself, but rather by the poles through which they held the Ark. "Upon their shoulders" - and not on a wagon. Metzudat David explains that it does not mean resting directly on their bare shoulders, but rather over the garments placed on their shoulders. "With the poles" - and not like the first time, when they transported it from the house of Avinadav without poles, as Malbim explains; this time it was carried with poles.
"To Lift Up the Voice with Joy" - Musical Instruments (Verse 16)
וַיֹּאמֶר דָּוִיד לְשָׂרֵי הַלְוִיִּם לְהַעֲמִיד אֶת־אֲחֵיהֶם הַמְשֹׁרְרִים בִּכְלֵי־שִׁיר נְבָלִים וְכִנֹּרוֹת וּמְצִלְתָּיִם מַשְׁמִיעִים לְהָרִים־בְּקוֹל לְשִׂמְחָה׃ - "And David spoke to the officers of the Levi'im to appoint their brethren the singers with instruments of song - harps, lyres, and cymbals - sounding aloud to lift up the voice with joy."
The Levi'im sang so as to carry the Ark amid dance and joy. Metzudat David explains: "Sounding aloud [mashmi'im]" - meaning making a powerful sound, reading "and cymbals, sounding aloud" together, even though there is an etnachta cantillation mark on "cymbals," similar to the phrase "with loud-sounding cymbals [betziltzelei shama]." And what are cymbals (metziltayim)? Two copper plates struck against each other, just as we know them in everyday language; they were very large, and their sound was immensely powerful.
Alternatively, Malbim explains that "to lift up the voice" means lifting up people's hearts through sound and joy. That is, to awaken and elevate people through a mighty sound, for the heart is drawn after external actions.
The Singers and the Second Rank (Verses 17-18)
וַיַּעֲמִידוּ הַלְוִיִּם אֵת הֵימָן בֶּן־יוֹאֵל וּמִן־אֶחָיו אָסָף בֶּן־בֶּרֶכְיָהוּ וּמִן־בְּנֵי מְרָרִי אֲחֵיהֶם אֵיתָן בֶּן־קוּשָׁיָהוּ׃ - "So the Levi'im appointed Heman the son of Yoel; and of his brethren, Asaf the son of Berechyahu; and of the sons of Merari their brethren, Eitan the son of Kushayahu."
Heiman was from the sons of Kehas, Asaf from the sons of Gershon, and Eitan from the sons of Merari - as mentioned above.
וְעִמָּהֶם אֲחֵיהֶם הַמִּשְׁנִים זְכַרְיָהוּ בֵּן וְיַעֲזִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וְעֻנִּי אֱלִיאָב וּבְנָיָהוּ וּמַעֲשֵׂיָהוּ וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל הַשֹּׁעֲרִים׃ - And with them were their brothers of the second rank: Zechariahu, Ben, and Yaaziel, and Shemiramoth, and Yechiel, and Unni, Eliab, and Benaiahu, and Maaseiahu, and Mattithiahu, and Eliphelehu, and Mikneiahu, and Oved-edom, and Yeiel, the gatekeepers.
"Their brothers of the second rank" - those who were second to the gatekeepers, meaning of second rank to them. Radak explains: "The mishnim (second rank)" - second to them, just like a viceroy (mishneh) to a king.
Here there is a curious detail in the verse: "Zechariahu Ben" - whose son (ben) was he? Most commentators explain that this was actually his name: Zechariahu Ben. Based on this, Radak explains the verse in Tehillim, "For the conductor, al mut laben" - that the musician played that psalm which David composed regarding the death of Goliath and the flight of the Philistines, and "laben" refers to that same Ben mentioned here, whose name was Ben. Accordingly, if someone names his son "Ben", as is common in contemporary Israel, one should know that it is an authentic biblical name.
The Malbim, however, disagrees with the other commentators and says: "Zechariah the son of Yaaziel" - Yaaziel was his father. He understands that "ben" is a descriptive word ("son of") rather than a proper name, and the verse is indicating that Zechariah was the son of Yaaziel.
Gatekeepers Who Became Singers
All these singers and gatekeepers were the ones who now brought the Ark. The gatekeepers - those who until now had served as gatekeepers in the Mishkan - were now singing before the Ark. The Levi'im have two roles: they are responsible for guarding the Temple and opening the gates, which is the role of the gatekeepers, and they are also the singers - corresponding to the fifteen steps upon which the Levi'im stand and sing during the offering of the sacrifices. The commentary attributed to Rashi notes: In the Mishkan of Shiloh there were gatekeepers, but along the journey there was no need for gatekeepers, and therefore they served as singers, except for two - Berechiah and Elkanah. All this was while on the road, but once the Ark came to rest, there were both singers and gatekeepers.
וְהַמְשֹׁרְרִים הֵימָן אָסָף וְאֵיתָן בִּמְצִלְתַּיִם נְחֹשֶׁת לְהַשְׁמִיעַ׃ - And the singers, Heiman, Asaf, and Eitan, were with bronze cymbals to sound aloud.
Heiman, Asaf, and Eitan were also appointed over the cymbals, striking them to produce a resounding sound.
Why Gatekeepers Were Permitted to Sing
Of the gatekeepers mentioned in verse 18, the Malbim explains, half played on harps tuned to alamoth and half on lyres tuned to the sheminith - which are either types of musical melodies or specific musical instruments, according to some commentators. Azaziah was not mentioned initially because he was not among the gatekeepers.
However, there is a difficulty here, notes the Malbim: we have an established halachah that gatekeepers are forbidden to assist singers, and a gatekeeper who sings or a singer who acts as a gatekeeper is liable to death! How, then, do we see gatekeepers joining in to play music here? Rather, this was not the song of the Temple service. This was not the avodah in the Beis HaMikdash, but the procession of bringing in the Ark, and for that purpose there was no problem with both the singers and the gatekeepers playing music together. The prohibition applies solely to switching roles in the actual service of the Beis HaMikdash.
The Malbim adds a proof: According to halachah, one may not add beyond six harps (nevalim) and may not decrease below nine lyres (kinorot), yet here there were eight harps and six lyres; and there was only one cymbal, whereas here there were three cymbals. From this you learn that there was no insistence on the exact number here, because this was not part of the standard Temple service (avodah), but rather a gesture of honor to the Ark in bringing it up. For this reason, they did not insist that the gatekeepers refrain from singing, nor were they strict regarding the number of musical instruments.
Types of Instruments: Alamot and Sheminit (Verses 20-21)
וּזְכַרְיָה וַעֲזִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וְעֻנִּי וֶאֱלִיאָב וּמַעֲשֵׂיָהוּ וּבְנָיָהוּ בִּנְבָלִים עַל־עֲלָמוֹת׃ - And Zechariah, Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, and Benaiah played harps on alamot.
All those mentioned here played on harps "on alamot", meaning on a musical instrument known as alamot, as in "For the conductor, on alamot" - a type of musical instrument common in their day. The commentary attributed to Rashi notes that those mentioned in the verse above were gatekeepers, and now David appointed them as singers.
וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל וַעֲזַזְיָהוּ בְּכִנֹּרוֹת עַל־הַשְּׁמִינִית לְנַצֵּחַ׃ - And Mattithiah, Eliphelehu, Mikneiah, Obed-edom, Jeiel, and Azaziah played lyres on the sheminit to direct.
The commentary attributed to Rashi explains that this was a musical instrument upon which they would play the psalms titled "For the conductor, on the sheminit." And why was it called sheminit? The Metzudat David explains: because it was a type of lyre that had eight (shemoneh) strings. And what is "to direct" (lenatzei'ach)? Metzudat David explains that the musicians are called menatzechim because they vie (mitnatzechim) with one another - each raises his voice higher, like a contest in which each strives to prevail, and therefore they are called menatzechim, competing with one another in elevating the voice and mastering the melody.
Chenaniah - Conductor of the Song (Verse 22)
וּכְנַנְיָהוּ שַׂר־הַלְוִיִּם בְּמַשָּׂא יָסֹר בַּמַּשָּׂא כִּי מֵבִין הוּא׃ - And Chenaniah, officer of the Levites in song, directed the song, for he was skillful.
Over what was he an officer? The commentary attributed to Rashi explains: over the massa, the vocal uplift of song. And "he directed (yasor) the song" - he would instruct and guide them regarding the elevation of the melody, directing them: now you must raise your voice, now you must lower it. This is the meaning of massa - whether one must lift (laset) and elevate the voice or soften it. "For he was skillful (mevin)" - he had deep understanding in the art of music, in the leadership of the melody.
He brings proof that the word mevin denotes someone who understands music: "And their number with their brethren who were trained in song for Hashem, all who were skillful (kol mevin)" - those who taught the vocal music and melodies were called ha-mevin, one who possesses understanding in this field. Likewise, "They cast lots... teacher with student (mevin im talmid)" - there too, mevin refers to those knowledgeable in the musical arts.
The Malbim explains: "And Chenaniah, officer of the Levites in massa" - he was the officer over the Levites who sang vocally. Vocal song is termed massa because they carried (nos'im) within it words of praise, allegory, and poetic expression; therefore it is called massa, and not in the sense of carrying a physical load on one's shoulders. And "directed (yasor) the song" - in the Malbim's view, this does not derive from the root of discipline (layasser), but rather from binding (le'esor): he bound the ensemble of singers together, so that upon his signal they would begin, and upon his signal they would conclude.
This is readily understood: the difference between dissonance and a symphony is the conductor. If everyone plays however they please, dissonance is the result; the moment there is a conductor, there is a symphony. The conductor tells everyone when to start and when to finish, this one to raise his volume and that one to lower it, this one to enter and that one to pause. In this way he "binds" them all, uniting them into a single ensemble to produce a complete symphony; otherwise, each musician enters and plays at will, and it sounds accordingly.
The Malbim brings an example of this usage: "Who shall bind the battle" - is there a concept of permitted and forbidden (issur v'heter) there? Rather, this is the language of binding: who organizes the battle and binds all the armies together. This is like the anecdote about a man who boarded a train with a dog and asked the conductor if there was a problem. The conductor replied: asur - mutar, mutar - asur. If it is asur (tied up) - it is mutar (permitted) for you; but if it is mutar (untied) - it is asur (forbidden) for you. The lesson: the word asur means both forbidden and bound, and mutar means both untied and permitted. Just as in music one needs someone to bind the musicians into a single harmony, so too in war: if the fighters are united, they win the battle; if not, heaven forbid, each man's sword turns against his fellow, because one does not realize that reinforcements are coming from this direction, and the other does not know that an ambush is springing from there, and one might end up shooting his own brothers and comrades. Therefore, someone is needed to arrange the battle and bind all the battalions together.
Gatekeepers for the Ark - Guarding from the Front and Behind (Verses 23-24)
וּבֶרֶכְיָה וְאֶלְקָנָה שֹׁעֲרִים לָאָרוֹן׃ - And Berechiah and Elkanah were gatekeepers for the Ark.
וּשְׁבַנְיָהוּ וְיוֹשָׁפָט וּנְתַנְאֵל וַעֲמָשַׂי וּזְכַרְיָהוּ וּבְנָיָהוּ וֶאֱלִיעֶזֶר הַכֹּהֲנִים מַחְצְרִים בַּחֲצֹצְרוֹת לִפְנֵי אֲרוֹן הָאֱלֹהִים וְעֹבֵד אֱדֹם וִיחִיָּה שֹׁעֲרִים לָאָרוֹן׃ - And Shebaniah, Joshaphat, Nethanel, Amasai, Zechariah, Benaiah, and Eliezer, the priests, sounded the trumpets before the Ark of God; and Oved-edom and Jehiah were gatekeepers for the Ark.
The Malbim explains: The Levites walked behind the Ark, and seven Kohanim with trumpets walked before it - just as during the conquest of Jericho, when seven Kohanim walked with shofars of jubilee before the Ark, here too they sounded trumpets (machtzerim bachatzotzerot). And two gatekeepers from the Levites walked behind the Ark, Berechiah and Elkanah, and they separated between the Ark and the Levites so that the Levites would not come too close to it.
According to this, we should not explain like the Metzudat David, who suggested that David took those who had previously been gatekeepers and turned them into singers, but rather that now the Ark itself had gatekeepers. Just as a gatekeeper ensures that you do not overstep your boundary and enter the gate under his charge, so too here: when they transported the Ark, guards were needed before it and behind it, so that people would not "enter the gate," so to speak - meaning, not draw too close to the Ark. The two Kohanim, Oved-edom and Jehiah, were gatekeepers for the Ark in front of it, and Berechiah and Elkanah were gatekeepers behind it - guarding from both sides so that what happened previously would not happen again, when someone drew close and put forth his hand to the Ark as Uzza did, and we saw that it did not end well.
Written as "Machtzetzrim" but Read as "Machtzerim"
The Radak notes that the word is written machtzetzrim (ketiv) but read machtzerim (keri). He says: Do not be surprised, and brings examples where a letter appears twice in the spelling but is pronounced only once. The first example is Yissachar; unlike our Chassidic brethren who pronounce it "Yisaschar," which is certainly a distortion and an error, as with a few other examples in the Chassidic pronunciation that are corruptions.
Once, the Rav of Brisk was in a Chassidic synagogue, and he suddenly corrected the reader (ba'al korei). What happened? It was in Parashat Pinchas: "who was struck down (hukkah) on the day of the plague," and the reader read "who struck (hikkeh)." For in the Chassidic pronunciation, the "oo" sound becomes "oy" - as Rav Ovadia used to illustrate: "You shall not leave any of it until morning, and what remains of it until morning you shall burn in fire," which Chassidim pronounce "Lo sosiru mimenu ad boyker." They asked him: The Rav has been here for a month, why did he only correct it now? He told them: Because now it changes the meaning. Hukkah means he was struck by someone else; hikkeh is active (hif'il), meaning he struck someone else. Until now, you read with your accent - that is your tradition; but to read with an alteration that changes the very meaning of the words is extremely serious. There are many other instances of changing the meaning, but we will leave that aside.
At any rate, regarding our subject: Why is it read machtzerim even though it is written machtzetzrim? Just like Yissachar, which is read Yissachar and not Yisaschar. Another example: "and Mechuyael begot Methushael" - it is written with two yuds and we read it with one yud. Likewise, Yire'iyah and Shelemyah, which are written with two yuds and read with one. Here too, in machtzetzrim, one tzadi drops out, and it is read machtzerim.
Furthermore, the Metzudat David notes that Oved-edom is mentioned here, whom we saw earlier as the guardian of the Ark - Oved-edom the Gittite. Yet here he appears among the Levites, whereas we have no record that Oved-edom the Gittite was a Levite, nor is he called "the Gittite" here as he is usually referred to. Therefore, he suggests: Perhaps he is a different person and not the one mentioned above, and this is another Oved-edom who happened to have the same name.
Bringing It Up with Joy - and the Abundance of Details in Ezra's Account (Verse 25)
וַיְהִי דָוִיד וְזִקְנֵי יִשְׂרָאֵל וְשָׂרֵי הָאֲלָפִים הַהֹלְכִים לְהַעֲלוֹת אֶת־אֲרוֹן בְּרִית־יְהֹוָה מִן־בֵּית עֹבֵד־אֱדֹם בְּשִׂמְחָה׃ - And so David, the elders of Israel, and the officers over thousands went to bring up the Ark of the Covenant of the Lord from the house of Oved-edom with joy.
The Malbim notes: Everything we have seen up to this point is an addition to what is recorded in II Samuel. As is our approach, the Malbim does not dwell on the basic meaning of the verses - since we have already learned that in II Samuel - but rather on the differences and additions that Ezra adds here. In Samuel it is stated briefly: "And David went and brought up the Ark of God from the house of Oved-edom into the city of David with gladness," whereas here Ezra elaborates: what the rejoicing was like, who played music and how many, who the gatekeepers were, who the musicians were, who was in charge of them, and what their names were - none of which is mentioned at all in II Samuel.
"When God Helped" and the Sacrifices (Verse 26)
וַיְהִי בֶּעְזֹר הָאֱלֹהִים אֶת־הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהֹוָה וַיִּזְבְּחוּ שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים׃ - And it came to pass, when God helped the Levites who bore the Ark of the Covenant of the Lord, that they sacrificed seven bulls and seven rams.
The Metzudat David explains: Since God helped them. And how did He help them? For the previous time they brought the Ark, Hashem struck them and broke out against Uzzah; furthermore, it is written that the Ark would consume the Levites, and for this reason the Kehatites were fewer in number than the other Levite families. This time, "when God helped" - Hashem assisted them and they did not falter while carrying the Ark, and therefore they offered these sacrifices. This was in addition to the ox and fatling that they sacrificed every six paces, as recorded in II Samuel, as the Metzudat David explains.
And the Malbim explains: In Samuel it is written, "And it was so, that when they that bore the Ark of the Lord had gone six paces, he sacrificed an ox and a fatling" - every six paces they would stop, slaughter an ox and a fatling, and offer a sacrifice. Ezra comes and adds that throughout the entire progression they walked six times six paces, and in total they sacrificed seven bulls and seven rams, as Chazal explain.
David's Attire (Verses 27-28)
וְדָוִיד מְכֻרְבָּל בִּמְעִיל בּוּץ וְכׇל־הַלְוִיִּם הַנֹּשְׂאִים אֶת־הָאָרוֹן וְהַמְשֹׁרְרִים וּכְנַנְיָה הַשַּׂר הַמַּשָּׂא הַמְשֹׁרְרִים וְעַל־דָּוִיד אֵפוֹד בָּד׃ - And David was robed in a robe of fine linen, as were all the Levites who bore the Ark, and the singers, and Chenaniah the master of the carrying of the singers; and David also wore a linen ephod.
"Mechurbal" - robed, just as it is written in Daniel, "be-charbelatehon," referring to their special, splendid attire, like the prominent comb (karbolet) of a rooster. All the Levites were likewise robed in a mantle of fine linen (butz). And why did David wear a robe of fine linen? The commentary attributed to Rashi explains: Since David was singing alongside the Levites, he also dressed in the Levites' attire. He brings an interesting comparison, emphasizing lehavdil (to distinguish between the holy and profane): It is the custom of gentile kings and nobles that when they dine with their priests, they dress like their priests. So too here, lehavdil a thousand distinctions, when David sings and chants with the Levites, he dons the attire of the Levites, which is a garment of fine linen.
"And David also wore a linen ephod" - in addition to this, he wore a linen ephod like the ephod of Aharon. What was the ephod? It was very similar to our tzitzit (talit katan) today, except that it extended quite low, perhaps down to the knees or even further. It is not an ordinary garment that is slipped into, but rather a kind of panel through which the head is placed, covering in front and behind, just like our tzitzit, which is open at the sides. Aharon's ephod was like this: resembling two panels of cloth, one in front and one behind, reaching down to his waist, with a belt woven directly into it, and in order that it would not shift or get in the way, they would tie it with this belt.
The Radak explains: "And Chenaniah the officer of the carrying" (sar ha-massa) - the construct noun is missing; it should have read "and Chenaniah the officer, the officer of the carrying" (ha-sar, sar ha-massa), meaning he was in charge of the carrying, but the text is concise. Similarly, "ha-Aron ha-Berit" instead of "ha-Aron, Aron ha-Berit" - the word Aron is omitted once, and there are many other examples of this kind.
וְכׇל־יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן בְּרִית־יְהֹוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר וּבַחֲצֹצְרוֹת וּבִמְצִלְתָּיִם מַשְׁמִעִים בִּנְבָלִים וְכִנֹּרוֹת׃ - Thus all Israel brought up the Ark of the Covenant of the Lord with joyful shouting, with the sound of the shofar, with trumpets, and with cymbals, sounding loudly with harps and lyres.
The Malbim explains that in the Book of Shmuel, three distinct elements are mentioned regarding David: first, with his body - running with all his might before the Ark; second, with his garments - girded with a linen ephod, like the attire of the Kohanim rather than royal robes; and third, participating with all of Israel who brought up the Ark with joyful shouting and the blast of the shofar. Ezra did not need to repeat all of this, as it is already detailed in Shmuel; rather, here he adds and clarifies the specific nature of David's attire: he walked wrapped and enveloped in a fine linen robe, just as the Levites who carried the Ark and the Levite singers were robed, and in addition, he wore a linen ephod like the Kohanim.
Furthermore, he adds: "shouting and the blast of the shofar" is already mentioned in Shmuel, but regarding the trumpets, cymbals, harps, and lyres, Ezra tells us here that ordinary Israelites skilled in music also played. That is, do not think that only the Levites played, whose designated role was musical accompaniment and singing; rather, every Israelite who knew how to play joined in with them.
Michal Daughter of Shaul (Verse 29)
וַיְהִי אֲרוֹן בְּרִית יְהֹוָה בָּא עַד־עִיר דָּוִיד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִיד מְרַקֵּד וּמְשַׂחֵק וַתִּבֶז לוֹ בְּלִבָּהּ׃ - And it was, as the Ark of the Covenant of Hashem came to the City of David, that Michal daughter of Shaul looked out the window and saw King David dancing and rejoicing, and she despised him in her heart.
Ezra concludes the chapter with the account of Michal daughter of Shaul, who saw David dancing and rejoicing, and in the midst of his dancing his garments lifted and his legs were exposed, and because of this she despised him in her heart.
The commentary attributed to Rashi notes - as we have mentioned several times, he maintains that the entire Book of Divrei HaYamim was written for the honor of David - that for this reason Ezra does not mention what Michal said to David, as that would bring him shame. In Shmuel, it is recorded that she told him sarcastically: "How honored was the king of Israel today, who uncovered himself today before the eyes of his servants' handmaids, as one of the base fellows uncovers himself!" Because this disparages David, Ezra omits her words. However, the fundamental fact that she despised him in her heart is mentioned; he only spares King David the disgrace of her actual words. Following this, it is written that David came to bless his household, but she was not blessed, and thereafter Michal daughter of Shaul had no child until the day of her death. Chazal ask: but did we not see that she did have a child? They answer that this was before that incident, but from that point forward she had no children.
The Malbim highlights two differences between the two accounts. First, here it is written, "came as far as (ad) the City of David," whereas in Shmuel it says, "came to the City of David." "Came to the City of David" implies that it had entered the city, while "came as far as the City of David" implies that it was close to the city, just outside it. He explains that although Shmuel says "came to the City of David," Ezra clarified "as far as the City of David" to show that she saw him from afar, even before he reached the city, and already at that point she despised him in her heart.
The second difference: there it says "leaping and whirling" (mefazez u-mecharker), while Ezra comes and explains "dancing and rejoicing" (meraked u-mesachek). According to the approach of the commentary attributed to Rashi, this change is understandable: "leaping and whirling" sounds more degrading than "dancing and rejoicing," and therefore he chose more dignified language for David, since the Book of Divrei HaYamim was composed for David's honor. As for mecharker, we have already explained that it is related to a chariot (karkarah), which bounces as it travels; so too, he was bouncing like a jolting chariot.
In Summary:
Chapter 15 is a chapter of rectification. David returns to the proper ordinance (mishpat) of the Torah of Moshe: specifically Levites carrying upon their shoulders with poles, Kohanim covering the Ark, and gatekeepers guarding from front and behind so that no one draws too near. Through this, "it came to pass, when God helped" - this time they did not stumble. Ezra expands here on what was stated briefly in Shmuel: the enumeration of families and leaders, the singers and gatekeepers, the harps, lyres, and cymbals, and Chenanyahu who united all the singers into a single ensemble "because he was skillful." Finally, the account of Michal, which Ezra relates in softened, dignified phrasing, in keeping with the nature of the Book of Divrei HaYamim to uphold the honor of David. The overarching message of the entire chapter: the honor of Heaven is not measured by emotion and joy alone, but by joy channelled within the bounds of Halachah and order - and then, indeed, instead of an outburst of wrath, there is divine assistance and blessing.