Category Archives: Daily Tanakh Study Files

Shemuel Bet Chapter 10

The Reading

The Summary

Shemuel Bet Chapter 10

Nahash, the king of Ammon, dies and his son Hanun reigns in his stead. Hearing the news, David dispatches messengers to convey his condolences to the new king on the death of his father. Apparently, David had been the beneficiary of the kindnesses of Nahash at an early point in his career, and he wished to express his appreciation for them through this honor. However, the advisors of Hanun perceive David’s actions as somehow diabolically motivated, suggesting that his true aim is not to honor the deceased Nahash but to position spies in Ammon for nefarious reasons. Heeding the words of his advisors, Hanun humiliates the messengers of David by sending them back with their beards half-shaved and the lower half of their garments cut off. When they return, David is disturbed to observe what has happened and allows them a waiting period so that their beards can grow back before they go home.

The people of Ammon immediately realize that their king has provoked the anger of David. Expecting to be attacked, they prepare for war, joining forces with the Arameans of Sobah, the King of Maakha and the King of Tov, for a combined force of tens of thousands of soldiers. Yoav and Avishai, the sons of Tzeruyah, were in command of the army of Israel and faced the difficulty that they were being approached by the opposing troops on two different fronts.

Yoav took upon himself to direct the elite commandos in their fight with Aram while his brother led the battle against Ammon; the kingdom of Aram was clearly the more formidable opponent. The brothers agreed to support one another if the situation deteriorated for either one of them. The Arameans fled before Yoav; seeing this, the army of Ammon abandoned the battlefield as well. King Hadadezer, ruler of the Arameans, made one more attempt to call in troops to attack the Jews, but this too failed and his top general was killed. In the aftermath of this war, the kings who served Hadadezer all made peace with Israel and the Arameans never again lent their assistance to Ammon in a military context.

It is clear that the story of David wishing to repay the kindnesses of King Nahash after his death parallels his desire to honor the memory and demonstrate appreciation for the kindnesses of his friend Yonatan by supporting his son, Mefivoshet. However, there are two almost diametrically opposed ways of reading and interpreting this story and how it fits into the flow of the narrative. One way of understanding the text is that, in sending messengers of consolation to Hanun, David was acting properly and was fully consistent with his principle of justice and compassion as described in the previous chapter.

The problem was that the advisers of Hanun viewed David’s behavior through the lens of their own corrupt culture and therefore projected wicked motives onto him. They simply could not grasp the beauty of the Jewish values that David exemplified in his conduct and thus assumed his real intentions were self-serving as their own would be. The poetic justice of the story is that their decision to humiliate the messengers of David – indicative of the norms and attitudes of their primitive and ignoble society – created the friction between the kingdoms that eventuate in further military and political gains for the people of Israel. Simply stated, David did what was right and the people Ammon did what was wrong, and this led to the “good guys” triumphing over the “bad guys”.

The Sages of the Talmud, however, adopt a different approach to the story. They see here a criticism of David for displaying compassion to the nation of Ammon, which the Torah commands us not to befriend. The ensuing war – and we will see, it will be a war with far-reaching consequences – is a kind of punishment to David for being overly gracious to a wicked nation. We can add to this that Nahash, although he had apparently been kind to David personally (the text never reveals how, we can assume he must have offered David assistance or refuge during his time on the run from Shaul), Ammon, and Nahash in particular, was a ruthless and inveterate enemy of Israel. David, now King of Israel, should have set aside his personal debt of gratitude to Nahash and considered the national and political implications of his behavior.

Indeed, the very first war of King Shaul, which gained him the accolades and support of the Jewish people, was a defensive battle waged in response to grievous threats from none other than Nahash, King of Ammon. Undoubtedly, the memory of Nahash that was etched in the collective consciousness of Israel was not a positive one, and David may have even been perceived as “canceling out” his kindness to the house of Shaul by showing brotherly consideration to Shaul’s first and most famous enemy. For David to reach out in friendship to the family of such an evil opponent of his nation was viewed by the Rabbis as a serious mistake for which he deserved to suffer significant fall-out.

Shemuel Bet Chapter 9

The Reading

The Summary

Shemuel Bet Chapter 9

True to form, David wishes to honor the oath he made to both Yonatan and Shaul to preserve and protect their descendants. He seeks out any surviving member of the house of Shaul. Toward this end, he summons Tziva, who was a servant who had been given the responsibility of overseeing and managing the estate of Shaul after his death. David inquires whether there is any descendant of Shaul still living; Tziva responds that Mefivoshet, who is lame and incapable of walking, is the son of Yonatan and the sole heir of the household. Rather than living at home, Mefivoshet has been residing with another wealthy family that has been taking care of him; David summons him from there and they meet.

We can assume this was a tense encounter, since ostensibly Mefivoshet had no idea why he was being called to the palace and may have suspected that his life was in danger; in those days, a new king would often exterminate the family of his predecessor to remove any possibility of a threat to his power. However, David wishes to inform Mefivoshet that he is entitled to all of the property that belonged to his grandfather, and that he is invited to live in the palace and dine at the table of David permanently.

David instructs Tziva that he and his family should maintain the estate of Shaul, tilling the land and harvesting the produce, on behalf of Mefivoshet, but that Mefivoshet would reside with David. Tziva, whom we are told had fifteen sons and twenty servants of his own, accepts this command and departs.

This brief chapter is another example of David’s principled and selfless behavior. He fulfills his promise to Shaul and Yonatan even though he has nothing to gain, politically or personally, from these actions; if anything, they may have been seen as controversial and problematic by his advisers who were worried about fueling any resurgence of Shaul’s supporters in opposition to David. Nevertheless, David is true to his word.

The audience is somewhat wary of the character of Tziva, servant and executor of Shaul, and for good reason. When we read between the proverbial lines of the story, we gather that Tziva was given almost total control of the properties of Shaul and that he was not especially deferential to Mefivoshet, who – despite being legally entitled to much wealth – was currently dependent upon another family for room and board. Apparently, Mefivoshet was not able to stand up for himself (literally or figuratively) and protest, so Tziva took advantage of his weakness and treated the estate of Shaul as if it was his own. A typical servant does not have fifteen sons and twenty slaves; Tziva fancied himself a king and was living the lifestyle of the rich and famous at Shaul’s (or, really, Mefivoshet’s) expense.

From Tziva’s initial response to David we sense a lack of respect for and even resentment of Mefivoshet, whom he describes to David as “lame in his feet” – in other words, unworthy of your concern or favor. We can assume that David’s declaration that the estate of Shaul belongs to his rightful heir and his order to Tziva to work the land on behalf of Mefivoshet were not well received but that Tziva had no choice but to obey the voice of the king.

For Tziva, this meant relinquishing his claim to power and influence and discontinuing his comfortable life in order to support the grandson of his master whom he regarded as a pathetic inferior undeserving of such service. It will become apparent in future chapters that Tziva never quite gives up hope of an eventual return to glory; he bides his time and, when Mefivoshet is again vulnerable, will disingenuously attempt to regain his unjust foothold in Shaul’s home.

Shemuel Bet Chapter 8

The Reading

The Summary

Shemuel Bet Chapter 8
This chapter returns to a description of David’s military activities as king of Israel. He goes to war against Moav and subdues them, killing two-thirds of the population and retaining the rest of the citizens as servants and tributaries. David also smites Hadadezer ben Rehov, the King of Sobah, and captures many officers, riders and horses from him; he hamstrings all of the horses except what he needed for one hundred chariots of his own.

When the Arameans come to assist the armies of Sobah, David defeats them as well, killing twenty-two thousand soldiers. David takes gold and brass from the cities of Sobah and from Aram and brings it to Jerusalem to consecrate to Hashem. Toi, King of Hamath, sends his son as a messenger to David to salute and bless him for defeating their common enemy, Haddadezer. David is presented with vessels of silver, gold and brass, which he likewise dedicates to Hashem.

Throughout all of David’s military campaigns and endeavors, Hashem protected and assisted him. David was able to acquire an international reputation for his remarkable successes, conquering much territory and establishing a governing presence in the land of Edom. He consistently dedicated all of the spoils of war that he plundered to Hashem.

The chapter concludes by mentioning that David ruled justly and charitably over all of Israel. A description is provided of the various cabinet members that he appointed and that constituted his court or government; an infrastructure is in place that can provide support and stability to the nation as a whole.

There are many details here that would warrant more lengthy discussion, such as the reason for targeting Moav or occupying the territory of Edom. For brevity’s sake, I will confine my remarks to some general observations.

This chapter represents a dramatic shift from the spiritual preoccupations of the previous chapter back to the messy details of military operations. This juxtaposition is surely deliberate. David was told in Chapter 7 that he would not be the person to build the Temple; his job was to invest his energies in subduing the enemies of Israel and consolidating his government so that his successor could construct the permanent home for the Divine Presence.

Therefore, David immediately throws himself into this important project, eliminating enemies, securing borders, and fine-tuning the particulars of his administration. The Temple can only rest upon the foundation of a peaceful and just society; when injustice and violence prevail, it cannot abide. David is working hard to create the ideal environment for the Divine Presence to dwell in Israel.

We see that even at the pinnacle of military and political success, David remains a humble and devoted servant of Hashem. He observes the Torah’s commandment that the king not accumulate excess horses, by disposing of all but what he needs for one hundred chariots. Similarly, he refrains from amassing wealth in his treasure houses, opting instead to consecrate the spoils of war to the service of God or for the sake of the future Temple. He utilizes his fame and fortune only to glorify the Almighty and serves as the agent of Hashem in establishing justice and equity in his kingdom, in fulfillment of the tradition of Abraham “that he will command his children and his household after him, to guard the way of Hashem, to do charity and justice.”

David understands that these are the principles that will ensure the continued existence of the Jewish people in the Holy Land and he governs accordingly. The fact that other “relatives” of the nation of Israel – Moav (from Lot) and Edom (from Esav) – known for their corruption and injustice, are conquered by David accentuates the point that he embodies the legacy of Avraham and is therefore entitled to the blessings that are guaranteed by it.

Shemuel Bet Chapter 7

The Reading

The Summary

Shemuel Bet Chapter 7

David’s kingdom has been consolidated and achieved a considerable level of stability. Reflecting upon this development, David comments to Natan the Prophet that it is inappropriate for him to be sitting in a majestic palace of cedar while the Ark of Hashem resides in a mere tent. Understanding that David intends to build a permanent structure to house the Ark, Natan initially advises David to do as he wishes; however, that night, Natan receives a prophecy from Hashem in which he is told that David is not supposed to build a sanctuary for God.

In the lengthy Divine message, Hashem refers back to the long march of Jewish history that began with the Exodus from Egypt through the period of the Judges and finally culminated in the selection and establishment of David’s monarchy. At no time thus far has Hashem indicated a desire for a Bet Hamiqdash or Holy Temple to be constructed. Indeed, David’s son and successor on the throne will be charged with this task, but David himself has not been chosen for the project. First, Hashem will build a “house” – that is, a dynasty – for David, by providing him with an heir. Only then will the Temple be built.

The chapter concludes with David approaching Hashem (seemingly in the presence of the Ark) and offers a lengthy prayer, expressing his wonderment and gratitude at the manifold blessings with which he has been favored. Not only has David been elevated from obscurity to a position of great leadership, but he has been promised that his monarchy will endure through his descendants forever. David places his own career in the context of Hashem’s providence for His people – the unique God’s relationship with His unique nation, a people called to sanctify His name on Earth – and David prays that Hashem’s promises to him should indeed be fulfilled.

There are a couple of points to highlight in this chapter. David’s plan to build a Bet Hamiqdash is undoubtedly rooted in the Torah’s statement that, once the Jewish people have achieved security and stability in their land, a single, exclusive and permanent location would be selected for the Holy Temple forever. A temporary, mobile sanctuary is representative of a relationship with the Divine Presence that is still tentative and conditional; a full-fledged Temple edifice would symbolize that the Jewish people’s relationship with Hashem was now secure and unshakeable, once and for all.

The transition from temporary to permanent was destined to be made, but only after the political circumstances of Israel and its infrastructure had reached a level of maturity and dependability that allowed Hashem’s presence to reside among them uninterruptedly.
David legitimately assumed that the mandate of facilitating this transition fell upon his shoulders, and was enthusiastic about fulfilling it because of his abiding sense that his political power was nothing more than an instrument for the service of Hashem and the sanctification of His name. David was not alone in his assumption here; Natan the Prophet apparently shared the view that the “time had arrived” for the Temple to finally be built.

Natan, however, was quickly corrected by Hashem: David’s role would not extend to the construction of the Temple, but would be limited to the establishment of the monarchy on a secure footing. David had already been through many ups and downs, trials and tribulations to reach this point in his own development, and even more groundwork remained to be laid before it would be clear that the “House of David” was a force to be reckoned with. After all, Shaul also ruled Israel for a time, but his authority and influence essentially died with him. The proof of the reality of the Davidic dynasty would be its passage from one generation to another – its successful transfer to David’s heir. Once the stability of the regime is made clear and David’s descendant occupies his throne, the construction of the Temple will be the first action item on the royal agenda.

In Sefer Divrei Hayamim, David famously declares that he was forbidden from building the Temple because he had shed much blood during his military career. This would be consistent with the Torah’s teaching that metal tools, associated with warfare, may not be used in the fashioning of the altar. On the surface, however, this explanation seems to contradict our chapter, in which it sounds like it is the fact that David’s kingdom is still new, and not the fact that he was involved in battle, that disqualified him from constructing the sanctuary.

However, in reality, David’s reference to his military career may have been another way of conveying the same idea that Natan expressed to him in this chapter. The bottom line is that David’s primary struggle and the main focus of his energy was on confronting and destroying the enemies of Israel. His essential task has been the establishment of the Jewish government through the “dirty work” of battling those who stood in its way. This is precisely the message of our chapter: David is the warrior, the fighter and the dynasty-founder, he is not the well-established, securely positioned monarch who would be chosen to take the political and spiritual development of the nation to the next level.

The chapter ends with David reiterating the proper Torah view toward his “rejection”; Hashem is the One who assigns us our roles and our mission in life, our job is to understand what the Almighty expects of us and to devote our energies to the realization of His plan. Had the building of the Temple been about David’s own ego or glory, he might have been disappointed or disheartened by the revelation that he was banned from participating in it. However, as a true servant of Hashem (this is how the Almighty refers to him in his communication to Natan) David responds to the Divine message by expressing humble gratitude for his blessings, wholeheartedly embracing his destiny, and committing himself to taking the steps necessary to fulfill it.

Shemuel Bet Chapter 5

Due to temporary technical difficulties, the audio for this chapter will not be available until tomorrow!

Shemuel Bet Chapter 5

The entire nation of Israel approaches David in Hevron and accepts him as their king, acknowledging him as the divinely appointed monarch. The elders of Israel make a covenant with David and anoint him as their ruler. David then lays siege to Jerusalem, which was still in the hands of the Yevusim (Jebusites) and had never been conquered by Jewish forces. He offers an incentive to the soldier who is first to capture the “tzinor”, variously translated as waterway or as tower (the book of Divre Hayamim explains that the incentive was the opportunity to be the general of the army of Israel, and that Yoav was the winner.)

David makes reference to the importance of removing the “blind and the lame” when penetrating the city; apparently the “blind and the lame” is an allusion to some form of deterrent that obstructed Jewish entry into Jerusalem. The city quickly falls to David’s forces, he builds a fortress there, and he establishes Jerusalem as his new capital. Divine providence is manifest in all that David does. Hiram, King of Tzor, sends craftsmen to Israel to construct a palace for David.

The chapter proceeds to tell us that David perceived these events as evidence that Hashem had intervened in his life in such a miraculous manner because of the merit of the Jewish people. He married additional wives and concubines and had several more children after arriving in Jerusalem from Hevron.

When the Pelishtim discover that the Jews have selected David as their new king, they prepare for battle against him. David inquires of Hashem and is told to attack them; he is assured of victory. David triumphs over the Pelishtim in the first skirmish and his men collect the abandoned idols of their adversaries and destroy them. The Pelishtim regroup and threaten the Jewish forces again; David once again communicates with Hashem and is told to stage a surprise attack on the Phillistine army from behind them rather than confronting them head-on. When the soldiers hear a sound like marching on the tree tops, that will be their signal to descend upon the Pelishtim. David adheres to the instructions of Hashem and is victorious on the battlefield.

David’s decision to relocate his capital from Hevron to Yerushalayim is easily understood. Although Hevron had a rich history dating back to the era of the Patriarchs, it was specifically associated with the tribe of Yehuda. Keeping the capital city in Hevron might have been interpreted as meaning that the King David, who hailed from the tribe of Yehuda, was placing his own extended family ahead of everyone else. It might have been seen as perpetuating a tribal feud between Yehuda and Binyamin, the tribe of Shaul. By selecting Jerusalem, which actually straddles the territory of Yehuda and Binyamin, David demonstrates his intent to rise above the differences that divide the political factions in Israel from one another. His monarchy will be for all Jews – the tribe of Yehuda and the tribe of Binyamin, and, by extension, all twelve tribes of Israel.

The references to the “blind and the lame” are quite vague and mysterious and pose one of the greatest challenges to students of the Bible. Countless interpretations have been offered for the meaning of this phrase in the context of the battle for Jerusalem. The Midrash states that the Jebusites placed a statute of a blind man (representing Yitzchaq) and one of a lame man (representing Yaaqov) with an engraved reminder of the promise Avraham made to Avimelekh not to harm his immediate descendants. David’s argument was that this agreement had already expired and could therefore now be ignored.

Another intriguing interpretation is that the Yevusim trusted the strength of their walls so much, they placed blind and lame men on the wall or at the gates as if to mockingly declare, “our city is so well fortified, we can rely upon blind and lame guards to defend it.” Still another explanation argues that the tradition among ancient Canaanites was to bring actual blind or lame men to the battle and then to pronounce a curse that anyone who attacked the city would be stricken with lameness or blindness. These are just a few of the myriad approaches to these verses; I highly recommend exploring the commentaries and how they deal with these phrases in truly creative ways.

As with several enigmatic passages in the Bible, we may never know exactly what the terms “lame and blind” referred to in their original context; all we know is that a reader of these words at the time they were recorded would presumably have understood their meaning. What we can infer is that there was some obstruction – symbolic, spiritual, physical or emotional – that the Jewish army had to overcome if it was going to capture the city of Jerusalem from the Yevusim. David encourages them in this quest and is surely gratified when Yoav achieves distinction through his courageous deeds.

As predicted by the Torah, the success and blessing of the Jewish nation would lead to the admiration and support of nations across the globe. Hence, we see the King of Tzor constructing a palace for David, who recognizes this as a fulfillment of Divine promise. David busies himself with growing his family, having many children so that his divinely sanctioned monarchy will one day be inherited by a proper successor. At the same time, however, the advancement of the people of Israel can incite and attract the hatred and animosity of the gentiles, as we see in the response of the Pelishtim to David’s exceptional leadership ability – rather than acknowledge or praise him, they plan an attack against him right away.

The description of the two conflicts with the Pelishtim is noteworthy because of David’s repeated inquiry with Hashem to clarify the proper course of action. Even in the heat of battle or when the situation appears dire and urgent, David does not enter into the theater of war without first seeking the Divine word to guide him. In this case, as in others, David observes the commands of Hashem on the battlefield and therefore vanquishes his enemies with relative ease.

David is always cognizant of the fact that the providential care he experiences is a function of the merits of the Jewish nation, not his individual, personal excellence. He therefore devotes the resources and talents with which he has been blessed to the service of Hashem and of the greater good. He is a genuine leader of the people who is fully committed to placing their needs, interests and importance above his own.

 

Shemuel Bet Chapter 4

The Reading

The Summary

Shemuel Bet Chapter 4

Two officers of Ish Boshet (called merely “the son of Shaul”) named Rekhav and Baanah plot to assassinate him. They manage to gain entry into his house, either disguised as wheat merchants or together with some wheat merchants who had come to call. While he is enjoying his afternoon nap, Rekhav and Baanah kill Ish Boshet, decapitate him and escape undetected.

They bring his severed head to David and present it to him, declaring that his rival has been eliminated once and for all. David swears by God that he will deal with this news in what he deems to be the appropriate manner. He compares this situation to the circumstances recounted in Chapter One wherein the Amaleqite boy brought him tidings of Shaul’s demise, hoping to receive reward. There, David ordered the lad executed for confessing to the crime of having killed the anointed one of Hashem.

How much more so, David reasoned, when two men have clearly murdered an innocent man on his bed in the middle of the day – hoping, ostensibly, to be rewarded – should they be deserving of death. David instructs his officers to kill Rekhav and Baanah; he has their hands and feet cut off and hung by the pool in Hevron, while Ish Boshet’s head is buried in the grave of Avner ben Ner.

No explicit motive is ascribed to the act of Rekhav and Baanah. In context, it seems reasonable to assume that they were disenchanted with the ineffective leadership of Ish Boshet and that the last straw was the defection and subsequent death of Avner ben Ner. Realizing their only hope for a bright future was through an affiliation with David’s regime and hoping to accelerate the process of his ascension to power, Rekhav and Baanah probably felt that they were doing a great act of heroism and national service (as well as securing themselves employment) in assassinating Ish Boshet.

Nevertheless, David remains true to form, having only words of condemnation and punishment for those who commit unjust actions on his behalf. Without hesitation, he has the perpetrators of the crime killed. This once again emphasizes his commitment to justice and fairness and his rejection of the kind of partisan politics and cronyism that tainted Shaul’s government. Hanging the hands and feet of the criminals for display sends a message of zero tolerance for violent and unethical behavior, particularly when it appears to serve political ends and can therefore be misinterpreted as a form of state-sponsored terrorism. The measures taken by David clarified the fact that he neither ordered nor endorsed the murder of his rival to advance his own agenda, and that he considers such behavior morally reprehensible and a contradiction to all he stands for.

Burying Ish Boshet’s head in the grave of Avner was an unusual course of action and requires some explanation. While Avner’s final wish was indeed to be associated with the kingdom of David that was based in Hevron, one might have expected that Ish Boshet would want his remains to be laid to rest in Mahanayim or somewhere else within the boundaries of Binyamin. Perhaps David felt that, in his heart of hearts – or in his brain! – Ish Boshet acknowledged David’s right to the monarchy and knew that the future was with the Davidic dynasty. Ish Boshet’s willingness to allow David to take Mikhal back suggested that he was himself conflicted about the role he had been chosen to play, a role that forced him to stand in inevitably failing opposition to David. Here we find evidence of the great sensitivity of David and his giving credit to Ish Boshet for good intentions even though they remained unspoken.

 

Shemuel Bet Chapter 3

The Reading

The Summary

Shemuel Bet Chapter 3

This chapter opens by describing the continued strengthening of the monarchy of David. In Hevron, his new capital, David’s wives bear him six sons. Meanwhile, trouble is brewing in the house of Ish-Boshet. Avner ben Ner is involved in a relationship with King Shaul’s former concubine, Ritzpah bat Ayah, and Ish Boshet confronts him about the impropriety of this behavior.

Avner reacts angrily, recounting the kindnesses he has performed for the house of Shaul and complaining that after all he has done to preserve the dynasty of Shaul, Ish Boshet still has the nerve to criticize him for his interest in Ritzpah bat Ayah. Avner vows to defect from the kingdom of Ish Boshet and join David’s court. He is now determined to help David to become the undisputed ruler over all twelve tribes of Israel.

Avner sends messengers to David announcing his intentions. David agrees to welcome Avner’s assistance and support but only on one condition: David wants his wife, Mikhal, returned to him, after Shaul had given her in marriage to another man. David sends a message to Ish Boshet requesting that Mikhal, whom he rightfully wed, be restored to him, and Ish Boshet complies, allowing Avner to escort her to Hevron. Mikhal’s new husband, Paltiel ben Layish, is profoundly distraught about this; he follows her, weeping, all the way to Bahurim. Eventually, Avner instructs Paltiel to give up and go back home.

Avner reaches out to the elders of Israel including the tribe of Binyamin, and is able to persuade them to accept David as their new king. He emphasizes the service that David rendered to the nation even during the reign of Shaul and his evident fitness for the monarchy. Through his political networking and diplomatic efforts, Avner lays the groundwork for the unification of the kingdom of Israel.

After meeting with David and enjoying a meal with him, Avner prepares to organize an official, national coronation of David as King of Israel and departs peacefully. Meanwhile, Yoav and his men return to the palace and are incensed to discover that Avner has been there and was allowed to leave without incident. Yoav accuses Avner of duplicitous conduct and claims that his apparent “conversion” to David’s cause is a ruse to enable him to collect secret intelligence on behalf of Ish Boshet.

Yoav sends messengers to Avner to call him back to Hevron on the pretext that the two generals had to have some kind of a conference together. When he comes back, Yoav leads him into a private area, ostensibly so they can speak about confidential matters; catching him by surprise, Yoav and Avishai kill Avner in cold blood to avenge the blood of their brother, Asahel.
David dissociates himself from this act of violence immediately, cursing the house of Yoav who perpetrated it. He organizes a state funeral for Avner and arranges for him to be buried in Hevron. David laments the death of Avner, and when his subjects offer him food, he refuses to partake, emphasizing how deeply and sincerely he mourns the loss of Avner.
The nation was convinced that David did not have any part in the slaying of Avner; indeed, even when speaking privately with his servants and attendants, David emphasized the greatness of Avner and the enormity of the tragedy of his demise.

Although David was upset with the criminal activity carried out by Yoav, he felt that his monarchy was as yet too unstable and delicate for him to take a stand against such a powerful and popular figure. He trusted that Hashem would one day judge Yoav and Avishai and punish them for their transgressions.

There are several points worth highlighting in this chapter. First, David is described as having children in Hevron and thereby establishing a line of succession for his kingdom; this suggests that his dynasty has a future that is bright and secure. By contrast, Ish Boshet seems to hardly be in control of his current regime, let alone getting married and having children to secure its future; Avner’s copulating with Shaul’s concubine indicates that he fancies himself the real leader of the nation and that he relates to Ish Boshet as a mere puppet king whose days are numbered. In the court of Ish Boshet, unlike the court of David, it is the general Avner’s marital life that is the primary concern, not the king’s.

Our impression of Ish Boshet’s weakness and ineffectiveness is reinforced not only by the text’s emphasis upon Avner’s increasing power, but also by the fact that Ish Boshet is rarely mentioned by name. Ish Boshet is too intimidated by Avner to respond to his threats and even agrees to restore Mikhal to David, despite the fact that this basically amounted to acknowledging David’s claim to be a legitimate successor of his father-in-law, King Shaul – exactly what David hoped to gain.

Yoav’s murder of Avner is another example of the complexity of his character. Although the text assures us that Avner was sincere in his defection to David’s kingdom – it mentions three times that Avner left in peace – Yoav had no way to know this, and may have genuinely believed that Avner was attempting to take advantage of David and undermine the whole regime. There is no doubt that he harbored ill feelings toward Avner for killing Asahel, and it is this motive that the text ascribes to Yoav’s act. But his official defense is not unreasonable; as is often the case with Yoav, he took action that can be justified convincingly but may also reflect motives and intentions that are selfish or self-serving.

David wisely recognizes the potential damage he may incur as a result of Yoav’s vigilante behavior. If people assume that David signed off on the murder, it will seem as if he manipulated Avner for his own political purposes and then executed him. This kind of behavior would clearly be incommensurate with the principles of justice by which David governs himself and his kingdom.

Moreover, it would have tarnished David’s reputation, causing him to be perceived as a partisan politician who viewed supporters and officers of Shaul as his enemies and saw no problem with murdering them to further his own agenda.For David to suddenly come across as a divisive or vindictive character would likely have reversed any progress that had been made in “reaching across the aisle” to unify the kingdom of Israel. Therefore, David did everything in his power to demonstrate his condemnation of this act of Yoav and his sincere sense of loss at the death of Avner ben Ner.

One question that is commonly asked about this chapter is how David could have remarried Mikhal after she had been living with another man. According to halakha, once a married woman has had relations with a man other than her husband, she is forbidden to return to her spouse as well as to continue any involvement with her paramour. Since David and Mikhal never divorced, and Mikhal was simply “given” to Paltiel, we can legitimately ask what the halakhic basis was for David’s choice.

The Sages of the Talmud explain that, although Mikhal lived with Paltiel ben Layish, he was acutely aware of her marital status and therefore never touched her. Paltiel is described in Rabbinic literature as the ultimate tzaddiq, or righteous man; he was able to share the same roof with a woman for years but never gave into his natural inclination to have relations with her. They say that his weeping and following Mikhal was motivated not by any romantic love on his part – after all, they were prohibited from consummating their relationship in any way – but because he was losing the opportunity to do the mitzvah of resisting temptation in her presence. Since there was no adultery committed, there was no problem with Mikhal returning to David. Some commentaries offer alternative interpretations of the situation, all of which aim to reconcile the Tanakh’s description with normative Jewish law.

I would like to make an unconventional suggestion that perhaps, in Biblical times, the king of Israel had the power to annul qiddushin. Since ultimately the king can seize the property of his citizens, draft them into the army, etc., their marital agreements and commitments were likewise subject to the will and whim of the crown. If this is correct, then Shaul could simply have voided the betrothal and marriage between David and Mikhal, canceling it retroactively.

Since David and Mikhal were therefore “never married” from a halakhic perspective, there was no problem with her returning to live with him after having cohabited with another man; moreover, either Ish Boshet or David would have had the authority to cancel the marriage of Paltiel and Mikhal so that, despite his objections, Mikhal could be taken away from him. This theory is admittedly not entirely consistent with our current understanding of Jewish law but I believe that it has the ability to resolve many problems in Biblical narratives that can otherwise only be explained with very complicated and seemingly forced interpretations.

 

 

 

Shemuel Bet Chapter 2

The Reading

The Summary

Shemuel Bet Chapter 2

David inquires of Hashem and is told to settle in Hevron. There, he is officially appointed king over his own tribe of Yehuda. He is informed of the act of kindness that the men of Yavesh Gilead performed in retrieving Shaul’s body from the Pelishtim and giving him funeral rites and a proper burial. David sends a message to Yavesh Gilead acknowledging and praising their conduct but also making them aware of the fact that he has been chosen as king of Yehuda and subtly suggesting that they lend their support to his new regime.In the meantime, the general of Shaul’s army, Avner Ben-Ner, brings Shaul’s surviving son, Ish-Boshet to Mahanayim and declares him the king of Israel. This marginalizes David and prevents him from immediately establishing a unified monarchy.

One day, the armies of Ish-Boshet and David find themselves encamped on opposite sides of a pool at Giveon. Avner Ben-Ner suggests that the men fight one another for sport, and Yoav ben Tzeruyah, David’s general, agrees. Each side appoints twelve men who face off on the battlefield, quickly killing one another. This provokes an all-out war between the two armies that continues for the rest of the day.

At one point, Asahel, brother of Yoav, is in pursuit of Avner Ben-Ner. Avner repeatedly asks Asahel to stop chasing him so that he is not forced to take drastic action to preserve his life. Despite their differences, Avner apparently values his relationship with Yoav and so is hesitant to harm his brother. Asahel refuses to heed the warnings of Avner, so Avner has no choice but to drive the back of his spear straight through the ribs of Asahel, killing him.

Eventually, the armies disengage and Avner calls for the battle to be concluded. Yoav blames Avner for having started the bloodshed but agrees to the ceasefire. Yoav and his men have inflicted serious casualties on the forces of Avner, killing 360 soldiers while themselves losing only 20. This reflected the trend of decline of the house of Shaul as David and his kingdom continued to gain in strength.

This chapter highlights the difficulties that stand in the way of David’s campaign to unify the kingdom of Israel under his leadership. David once again displays his substantial political acumen in reaching out to the men of Yavesh Gilead. We can imagine that the inhabitants of Yavesh Gilead were wary of David and probably assumed that their heroic actions on behalf of Shaul would be perceived negatively by David.

David’s message to them emphasizes that he shares their reverence for Shaul and does not perceive them as the “opposition” because they had a deep affection for his predecessor. On the contrary, he considers them worthy of great reward and would be honored to have them join his kingdom. Neglecting the people of Yavesh Gilead would have been politically dangerous for David, since their abiding sympathy for the house of Shaul could have translated into aggression against the new monarch.

On the other hand, recruiting the core fan base of your former adversary would be a monumental political achievement for David, and he attempts to do so by emphasizing his own admiration for Shaul and his wish to perpetuate the positive elements of Shaul’s legacy. The wisdom of David’s strategic approach here cannot be overstated. There is much to be learned from him in terms of bridging gaps and easing tensions between individuals or groups that differ from one another on ideological, religious, or political grounds.

Avner is the key figure who thwarts this otherwise ingenious effort of David. Although Ish-Boshet was not previously considered a potential successor of Shaul – he was not even present on the battlefield during the war against the Pelishtim – he is propped up as a figurehead around which the supporters of Shaul can be rallied. The language of the chapter suggests that Avner somewhat artificially places Ish-Boshet in this role, despite the fact that he was not especially qualified to be king.

The symbolic gesture of having Shaul’s son occupy his throne and extend his reign was sufficient to hold onto the loyalty of his die-hard advocates, at least for the time being. And keeping the regime intact, even on a precarious foundation, was enough to keep Avner in a position of power and influence as well. Had David succeeded in uniting the nation, Avner feared that he would, at the very least, be out of a job.

The choices of capital for the respective kingdoms are noteworthy. David chooses Hevron, a city well known to us as the burial place of the Avot as well as the location Kalev visited when the twelve spies first visited Israel in the times of Moshe and which he inherits once Canaan is conquered by the Jews. This conveys the idea that the Davidic monarchy is rooted in and embodies the legacy of Jewish history from the period of the Patriarchs through the conquest of the land. David’s kingdom is, as it were, the culmination of this multi-generational process of establishing the nation of Israel in the Holy Land.

Ish Boshet chooses Mahanayim. Mahanayim was the place in Israel to which Yaaqov returned after his lengthy sojourn with his uncle Lavan; he encountered angels there, reminding him that even while in Exile and while struggling he was being guided by Divine providence and was destined to eventually make his way back home. In the same way, Ish Boshet may have wanted to emphasize that despite the recent setbacks, losses and downturns in Israel, he would strengthen the Jewish presence in the land and restore the people to their previous state of blessing and prosperity.

Yoav’s appearance at Giveon was likely an intentional provocation, since it was a city located within the territory of Binyamin, the home base of Shaul’s court. It was also the center of national religious life during this period – the Tabernacle had been moved there after the destruction of the city of Nov. Yoav’s assignment of troops to the area may have indicated his desire to establish a military presence in Giveon, subtly declaring it under the jurisdiction of King David and not Ish Boshet. The selection of twelve men from each side to begin the military engagement was obviously symbolic; the question here was which monarch would be chosen to lead the twelve tribes of Israel, and that question would be settled by the sword.

Avner and Yoav both treat the skirmish between their troops more lightly than it should have been treated; both are brilliant and highly skilled military men (Avner can apparently drive the handle of a spear through a man’s ribs and out his back!) but extremely complicated personalities, as we will see in upcoming chapters. Regrettably, their callous and flippant attitude toward the horrors of battle led to the needless loss of many lives, and the Rabbis criticize both of them for their complicity in this unnecessary tragedy. At the same time, the outcome of this clash further reinforces the impression that the dynasty of David is on the rise and that the house of Shaul is declining rapidly.

Shemuel Bet Chapter 1 – NEW BOOK!

The Reading

The Summary

Shemuel Bet Chapter 1

Two days after returning to Tziqlag, David is approached by an Amaleqite youth who informs him that Israel has lost the war against the Pelishtim and that Shaul and Yonatan have been killed in battle. The lad’s clothes are torn and he has placed dirt on his forehead, indicating that he mourns the tragedy he witnessed. The messenger claims that he chanced upon Shaul severely wounded and that, at the king’s own request, he put an end to Shaul’s life to relieve him of his suffering. The Amaleqite brought the crown and bracelets of Shaul to present to David, whom he assumes is the new king.

When David has interrogated the youth and determined that the report is credible and accurate, he tears his clothing and instructs his men to do likewise. They weep, fast and mourn for the remainder of the day over the deaths of Shaul and Yonatan as well as in response to the news of the tragic defeat of the Israelite forces on the battlefield. David admonishes the Amaleqite lad for having been so brazen as to kill the anointed one of God; he commands one of his men to execute the messenger based on his own admission of guilt.

David then proceeds to offer a stirring and poetic lament for Shaul and Yonatan, in which he describes their military prowess and courage and the lifestyle of comfort and peace that they provided to the subjects of their realm. He curses the mountain upon which Shaul met his demise and decries the fact that the Pelishtim will celebrate what is surely a tragedy in the eyes of God. In the course of the elegy, David makes mention of the particularly close bond and strong mutual affection he shared with Yonatan.

This chapter is very significant for a number of reasons. For all intents and purposes, the response of David is his first official act as the new king and will set the tone for his entire regime. Despite the personal animosity that may have existed between them, David once again demonstrates, in word and in deed, his abiding respect for the office of Shaul and his appreciation for the benefits the king conferred to his people during his lifetime.

In the eyes of David, the mere fact that Hashem selected Shaul to govern the nation of Israel entitled him to tremendous honor and to a eulogy befitting a great monarch, even if he fell short of the lofty expectations of the Almighty for much of his career. David’s ability to push aside petty emotions and behave in a dignified and appropriate manner under these circumstances is consistent with what we have already learned about his outstanding and highly principled character.

David’s immediate reaction of sorrow and despair upon hearing of the death of Shaul contradicts our natural expectation that he will express gratitude to Hashem like he did when Naval died, or that he will at least be relieved when he learns that his tormentor is no more. Instead, David evaluates the events in terms of the needs and concerns of the nation and does not focus on their ramifications for his personal plight. The people of Israel have lost their king and this is nothing less than a tragedy of epic proportions. The possible improvement in David’s circumstances as a result of this tragedy is utterly trivial relative to this catastrophic development. David provides us with a model for how a genuine leader of Israel should look at the world.

David’s emotional response is inspiring, but he does not stop there. In taking it upon himself to compose a lamentation for the deceased king, he embraces his role as Shaul’s successor; he is now the spokesperson of the Jewish people, the person whose job it is to reflect upon and contextualize the recent events and then offer an official “response” to the calamity on behalf of the nation. David not only exhibits his admirable character in this chapter; he also engages in actual governance, leading the Jewish people in properly mourning the loss of their sovereign.

The reaction of David to the messenger also provides us with great insight into his personality and convictions. The Amaleqite youth, clearly expecting to be rewarded for having killed David’s arch nemesis, is instead executed for the heinous crime he claimed to have committed. David views murdering the anointed one of God as a horrific act that must be punished to the fullest extent of the law no matter what.

We the readership happen to know from the text in Shemuel Alef that the Amaleqite is lying in order to take credit for killing Shaul; after all, the previous chapter explicitly told us that Shaul committed suicide and made no mention of any Amaleqite assisting him. David may also have suspected that the report was a false one, since the Amaleqite could have simply robbed the corpse of Shaul and invented the rest of the story to glorify himself. Nonetheless, David holds the youth responsible for the act of treason to which he admitted, and in doing so he sends a clear message about his principles and policies.

Unlike Shaul, who was happy to reward and promote those who assisted him in his pursuit of David regardless of their scruples or ethical standards, David refuses to support or encourage violence or vigilante behavior, even when carried out against his presumed enemies. Murderers are not countenanced in the court of King David, regardless of the justifications they offer for their crimes.

 

Shemuel Alef Chapter 31 – Conclusion!

The Reading

The Summary

Shemuel Alef Chapter 31

The Jews are defeated in their conflict with the Pelishtim. The three sons of Shaul are slain on the battlefield and Shaul is critically wounded by enemy archers. He asks his armor-bearer to put him out of his misery by killing him quickly, but the armor-bearer refuses to oblige. Therefore, Shaul falls upon his own sword to end his life, and his reluctant assistant does the same. When the Jews living in the Transjordan observed that Israel had lost the war, they abandoned their cities out of fear of the Pelishtim, who promptly captured those locations for themselves and settled in them.

When the Pelishtim return to scavenge the bodies of the fallen, they discover the corpse of Shaul, decapitate it, and remove his armor. They send the lifeless body of Shaul around to their various cities and houses of idol worship to celebrate their victory, eventually placing the armor of Shaul in one of their idolatrous shrines and hanging his corpse up for display on a wall in Bet Shan.

When the citizens of Yavesh Gilead heard that Shaul’s body had been found by the Pelishtim and was being desecrated, they carried out a recovery mission to retrieve it and laid his bones and the bones of his sons to rest in a proper burial ground. As a sign of mourning they fasted for seven days after this.

There are a couple of points to highlight in this brief concluding chapter. First, we see that the tragic loss of the Jews in this battle essentially places them in the same position – or a worse one – than they found themselves in when Shaul first became king. Even more territory has been ceded to the Pelishtim and whatever traces remained of the religious renaissance orchestrated by Shemuel seem to have been erased. The king and his subjects have, for all intents and purposes, reverted to the superstitious and unreflective mentality that dominated them in the era of Eli and his sons, with only David and his followers holding fast to the true principles of Torah (as far as we can tell).

Shemuel’s prediction that the benefit of the king to the nation would be dependent on his faithfulness to Hashem has been demonstrated clearly. The distance between Shaul and the Almighty, which is manifest most clearly and obviously in his consultation with the medium at Ein Dor, explains the disastrous end of his political and military career.

At the same time, however, the chapter informs us that Shaul’s legacy was by no means a homogeneous one. The citizens of Yavesh Gilead were the first beneficiaries of Shaul’s leadership when he rallied the Jewish people to war for the purpose of liberating them from Nahash the Amonite. This battle, which provided the evidence of Shaul’s talent that secured his claim to the kingdom, had never been forgotten by the inhabitants of Yavesh Gilead who repay his kindness and concern for them by ensuring that he receives the dignity of a proper burial and mourning period.

The Sages comment that the Jewish people at the time Shaul died were at fault for their failure to eulogize Shaul properly. Memories of his later years, tarnished by his paranoia, emotional turmoil, poor management, ineffective leadership, and military losses overshadowed any recollection of the heroic and admirable deeds that marked the beginning of his career. The unfortunate but perhaps inevitable tendency to allow more recent events to dominate our view of a person affected Shaul’s standing in the eyes of the people.

Aside from the citizens of Yavesh Gilead, the nation of Israel neglected to memorialize their first monarch in a balanced and nuanced way that would have honored the significant positive contributions he made to the country during his tenure, notwithstanding his flaws and errors. Human beings are not easily labeled as “good” or “bad” unless we limit ourselves to very superficial and simplistic black-and-white thinking. The Torah expects us to be able to respect and cherish the positive qualities of another person even when we are compelled to acknowledge the less than stellar aspects of his or her behavior and character.

As was mentioned in the beginning of our study of Shemuel Alef, this is not really the conclusion of a book…We have merely completed the first half of the Book of Shemuel, which was subdivided for convenience’s sake due to its large size. Nevertheless, the division is not an illogical one; we certainly are witness to a significant turning point here, as we read of the tragic end of Shaul’s Kingdom and we are prepared to study the story of the rise of David to his rightful place as King of Israel.

 

Shemuel Alef Chapter 30

The Reading

The Summary

Shemuel Alef Chapter 30

David and his men return to Tziqlag to discover that it has been burned to the ground by Amaleqites and that all of the people and possessions that were in their camp were gone. Assuming that their families had been massacred, the troops are devastated, and cry to the point of exhaustion. They are angry with David, blaming him for leading them to the battlefield and convincing them to leave their wives and children exposed to attack. David himself is deeply troubled; his own wives have disappeared and are presumed dead, and his men are threatening his life. Nonetheless, David remains steadfast in his trust in Hashem. He summons Evyatar the Kohen and requests the Ephod so that he can inquire of Hashem. Hashem tells David that he should pursue those responsible for the attack and that he will vanquish them.

David departs with six hundred men and they reach the brook of Besor. Two hundred men are too tired to continue and remain at the stream; David crosses it with the remaining four hundred troops. The group encounters an Egyptian lad who appears to be near death – he had not eaten or drunk anything for three days. David and his entourage provide the sickly Egyptian with bread, water and fruit to restore his energy. David then asks the youth for his background; he explains that he is an Egyptian who was a slave to an Amaleqi. They had attacked and plundered numerous cities and burned Tziklag to the ground. However, this lad had been sick for the past three days, so his master abandoned him and left him for dead.

The Egyptian agrees to lead David and his men to the Amaleqite camp if they swear not to kill him or allow him to fall back into the hands of his cruel master. When they arrive, they see the Amaleqites eating, drinking and celebrating as they feast on all the bounty they have stolen from the towns and villages they have assailed. David’s company launches an immediate surprise attack and, fighting valiantly for twenty-four consecutive hours, defeats the Amaleqites soundly; only four hundred survivors manage to escape on camels. David and his entourage are pleased to find that none of their family members have been harmed nor has their property or livestock been consumed or damaged. They lead all of the people and animals back with them, declaring all that they have recovered “the spoils of David”.

When they reunite with the troops who remained behind at the brook of Besor, the men who fought on the front lines do not want to return any of the material goods to those who did not risk their lives in battle. David refuses to accept this argument, insisting that those who guard the camp deserve a share in the spoils of war that is equal to that of the fighters. This becomes the official policy of Israel for all time. When David and his men finally return to Tziqlag, he sends portions of the spoils of the “enemies of Hashem” to the elders of Yehuda in several key Jewish cities.

There is much to comment upon in this chapter. Some have suggested that suffering this attack was a subtle form of “punishment” for David for having betrayed his people and allied himself with Akhish, even if only on the surface. They bolster their interpretation by drawing attention to the fact that it is only because David returns home early from the battlefield that he arrives in time to stage a successful counterattack against the Amaleqites. Had David tarried with Akhish, he would have missed the opportunity to respond to the assault and may not have been back in time to salvage all of the people and property that were taken.

However, I would argue that the very fact that David sustained little or no harm as a result of this incident may also be taken to indicate that it was not really a punishment. In fact, it can even be seen as a fortuitous circumstance utilized by Divine Providence to propel David to further levels of greatness. There is no doubt that David’s waging a war against Amaleq is meant to highlight his kingly status; it is the King of Israel who is commanded to battle Amaleq, and it was precisely Shaul’s failure in this effort that cost him the kingdom.

We can also see that David’s magnanimous act of “sharing” the spoils of war with his fellow Jews is a symbolic gesture designed to emphasize that he continues to serve the God of Israel and to attack His enemies; in other words, it is a deed, like the battle against Amaleq, through which David asserts his claim to leadership of the Jewish people. It is as if David is conveying a message to his nation (and specifically to his tribe, Yehuda) – you may not have seen me for a while, but I am still on the job, albeit from a distance, and I am poised to make a comeback when the time is right.

The encounter with the Egyptian is noteworthy for several reasons. It reminds us of the Torah’s command – fulfilled here by David – that one should not despise the Egyptian. Moreover, the abject cruelty and heartlessness of the Amaleqites (manifest in the abandonment of the slave who becomes an informer) is what ultimately seals their fate, and the compassion and righteousness of the Jews who care for him (sincerely, without any knowledge of his link to the Amaleqite marauders) is what ultimately leads them to the recovery of their families and property. This is poetic justice at its Biblical best.

Lastly, we again see a stark contrast being drawn between David and Shaul. The text’s constant shifting back and forth between the stories of these two figures encourages us to compare them and accentuates the contrast even further. In Chapter 28, King Shaul finds himself in the throes of distress and despair and seeks information from Hashem. When he receives no response, he places his religious commitments aside and succumbs to the temptation to consult with practitioners of the occult who he hopes can provide him with the reassurance he needs.

David, on the other hand, even when his men are angry with him and the situation seems hopeless, remains steadfast in his relationship with God even before he receives any communication via the Urim VeTummim. His connection with the Almighty is independent of his getting what he wants from the relationship; it is unshakeable regardless of circumstances. As the verse describes it, “David strengthened himself in Hashem, his God.”

This kind of unassailable trust in Hashem is one of the many outstanding qualities that recommend David for the throne of Israel. On the most basic level, the difference is clear – Shaul is spurned by the Almighty and loses in battle; David is embraced by Hashem and emerges from conflict victorious and unscathed.

Shemuel Alef Chapter 29

The Reading

The Summary

Shemuel Alef Chapter 29

David and his men find themselves in a bit of a conundrum. King Akhish is readying himself to go out to battle against the Jewish people, and he naturally expects that David and his entourage will accompany him. This is the first time David is put in a position where his loyalties to Akhish and to Israel are in direct and open conflict with one another. Although David has convinced Akhish that he has defected from his homeland and joined the cause of the Pelishtim, we know that this conversion was not entirely sincere. In a war between the Philistines and the Jews, David would have no choice but to either side with his brethren and reveal that he has systematically misled his Pelishti hosts or sacrifice any hope of ever returning to Israel by fighting alongside the Philistines.

When the other Pelishti leaders and officers see that David and his men have arrived at the garrison, they complain to King Akhish. Although Akhish protests that David has been nothing but a faithful servant ever since he relocated to Philistine territory, the other Pelishtim harbor serious suspicions about him and refuse to accept his presence in their midst. They fear that he is still secretly allied with his Jewish brethren.

Akhish approaches David and explains that he trusts David completely but his associates have their doubts and will not consent to welcome David into their camp. David questions Akhish’s willingness to go along with the other Philistines, pointing to his record of trustworthy and devoted service, and taking offense at being rejected. Akhish reiterates that he sees no fault in David whatsoever but that he cannot persuade his colleagues to accept his view. He instructs David to leave the next morning and head home to Tziqlag.

One interesting observation we can make about this brief chapter is the fact that, when he wishes to emphasize how much he trusts David, Akhish takes an oath in the name of Hashem, using the Tetragrammaton or four-letter Divine appellation that is uniquely Jewish. We would normally have expected him to refer to “God” or to use some other generic term. The implication is that David likely taught Akhish some of his ideas about Hashem and religion.

Politically, David had joined the Philistines, but religiously he remained a Jew. It should come as no surprise that a man who wrote in Tehillim/Psalms that “I will speak of Your testimonies before kings and I will not be embarrassed” spoke freely, openly and passionately about Torah and the true concept of the Creator of the Universe, and that Akhish benefited from some very enlightening conversations with him. Truthfully, part of our mandate as Jews is to share the wisdom of Torah with all of humanity to the extent possible.

We see this in Parashat Lekh Lekha in the way Avraham interacted with and attempted to educate “Malkitzedeq, King of Shalem” after the war against the four kings. There, Malkitzedeq praises “El Elyon”, the highest deity in the hierarchy of mythological gods, but stops short of recognizing Hashem Who is absolutely unique and transcends all other forces. Avraham responds by taking an oath in the name of “Hashem, El Elyon”, emphasizing that Hashem is not just “first among equals”, but is qualitatively different from everything else.Similarly, we learn in Parashat Miqetz about the way Yosef guided Pharoah toward a more sophisticated understanding of the Creator and how He communicates to human beings through dreams and prophecy.

We can assume that David followed the same path in his interactions with King Akhish, sharing much of his Torah knowledge with him. Therefore, it stands to reason that Akhish is not merely flattering David by using the name of David’s tribal deity; Akhish is invoking a name that he understands and recognizes as meaningful in its own right.

Another practical lesson we can derive from this story is the way that David accepts the “bad news” from Akhish. It must have been an enormous relief for him to learn that he would not be expected to “take sides” in some kind of ultimate showdown between the Pelishtim and Israel. Nonetheless, rather than immediately acquiesce to Akhish’s suggestion that he return to Tziklag, David protests at first, demonstrating his sincerity and eagerness to join his new master on the battlefield.

A person shows his true colors in his response to being let off the hook; David realized this and made an even deeper and more abiding impression on Akhish by expressing some resistance to being excluded from the military operation. Simply stated, when the boss tells you that you are relieved of some responsibility, don’t show too much exuberance in response to the news. He may interpret it as a sign that you are not too thrilled to be working for him and therefore you are especially happy to have been given a break.

 

Shemuel Alef Chapter 28

The Reading

The Summary

Shemuel Alef Chapter 28

This chapter is probably one of the most infamous and unusual in the entire Hebrew Bible. The Pelishtim are poised to attack Israel and the odds seem to be strongly in their favor. Shaul is panicked and seeks out Hashem’s word to advise and guide him in his conduct of the battle. He receives no response; Shemuel, his trusted prophet, has died, and none of the other means of divine communication are providing any response. Although Shaul himself had fulfilled the Torah’s command to eliminate necromancers, witches and other practitioners of the occult from the land of Israel, he now felt that he had no other recourse but to consult with one.

Apparently, despite the official position of his government against these practices, there was a thriving black market of diviners and necromancers and Shaul’s men recommend a particular woman in Ein Dor who can provide the necessary services. Shaul disguises himself and visits the woman at night, requesting that she raise someone from the dead on his behalf. She resists, citing the campaign of Shaul against such activity and accusing her anonymous customer of trying to entrap her. He swears that no harm will come to her and she agrees to summon Shemuel from the netherworld. When she perceives the apparition, she describes him to Shaul and Shaul confirms that she is seeing Shemuel; the woman then realizes that she has been duped and that her client is none other than the king himself.

Shemuel speaks to Shaul, first admonishing the king for disturbing his rest and then explaining that Hashem’s providence has withdrawn from Shaul ever since he failed to observe the commandment of destroying Amaleq. The Pelishtim will defeat Israel and battle and by tomorrow Shaul and his sons will be with Shemuel.

When the spirit of Shemuel departs, Shaul is visibly shaken and lying on the ground; in addition to the emotional upset he is experiencing, he also hasn’t eaten all day. The necromancer pressures him to eat; at first he resists, but after some additional cajoling from the woman and the men who had accompanied him, he relents and the woman prepares and serves him an impressive meal. Shaul and his men leave that night and return to their camp.

On the surface, this story seems to lend credence to the idea that occult practices are actually efficacious; in other words, it appears as if the effort to raise Shemuel from the dead really worked. Some Rabbis subscribe to this view and take the story as a literal account of black magic. How can we reconcile this with the more mainstream position of the Geonim and Maimonides that such activities are foolish and nonsensical and most definitely do not work?

Before we address this issue, let us examine the narrative more carefully and attempt to understand the lesson being taught. As I have mentioned before, the preferred approach in studying Tanakh is to focus on the principles and ideas and to consider the historical details and questions to be secondary to the prophetic message. What is the prophetic author trying to convey through this story?

King Shaul left behind the idea of seeking and living by the word of Hashem a long time ago. Ever since Shemuel informed him that he had been rejected as the leader of the Jewish people, he never made another attempt to communicate with Hashem. Not only does he neglect the pursuit of closeness to the Almighty (in contrast to David, who is continually basing his conduct on the direction of God), Shaul goes so far as to massacre the Kohanim who represent Torah and Divine Service. Even when he invokes the name of the Almighty in an oath, Shaul rarely, if ever, honors his word.

Shaul has withdrawn from Hashem’s truth and sunk more and more deeply into his own paranoia and depression, allowing his emotions of jealousy and aggression to hijack his intellect. When he faces a desperate situation of conflict with the Pelishtim that looks like it will end disastrously, he is finally moved to seek help. When his petitions for help from God were denied, he should have looked into himself and sought the cause of the trouble; he should have engaged in sincere repentance. Instead, in a manner reminiscent of the Jews at the beginning of the Book of Shemuel who believe that the Holy Ark will magically save them in spite of their corruption and distance from Hashem, Shaul believes that the answer to his problem will arrive magically through occult means.

Not only does Shaul fail to engage in any semblance of self-reflection or teshuva, he ceases his efforts to connect with the Creator and reaches out to a human being, Shemuel; this is similar to the response of the Jews in the wilderness who, when faced with the uncertainties and insecurities that developed in Moshe’s absence, decided to fill the void of his charismatic presence not with a deeper connection to Hashem but with idolatry, leading them to build the Golden Calf. Shaul can no longer resist the fears and anxieties that are gripping him, but rather than reject the primitive tendency to seek an illusory, magical solution, rather than attempt to develop a deeper and more genuine relationship with Hashem, he grasps at nonsense in an attempt to provide himself with some certainty about the future.

When we look at the story from this perspective, we see the final stage of the tragic descent of Shaul from a wise and trusting servant of Hashem to a person so emotionally distraught and needy that he was willing to chase after the empty reassurances offered by occult practices that he knew, at least intellectually, were meaningless and silly. Shaul has lost his way; he has taken leave of whatever remained of his grip on reality and allowed illusion and fantasy to completely dominate him.
When we read between the lines we can see that his interaction with the necromancer in Ein Dor is a farce. The appointment with her had to have been arranged in advance and we have every reason to believe she knew who her customer was from the beginning. When she protested that Shaul had forbidden these practices and that she was risking her life by providing her services, she was purposely feigning ignorance of his identity as a part of her ruse. Otherwise, it is impossible to explain why she would first mention the illegality and riskiness of her business, yet be so willingly to disregard all of that concern moments later, merely on the basis of an oath from an anonymous client who promised to protect her from the consequences of her actions.

Why should the medium trust this person whom she doesn’t even recognize? How can he guarantee her safety? We can only assume that she knew who Shaul was from the outset; her false protests were meant to flatter and honor the king who she realized was hearing them and to confirm that he was granting her an exemption from any penalties associated with her criminal activities.

Support for this interpretation of the text can be drawn from the fact that we are never told how exactly the necromancer “became aware” of Shaul’s true identity when Shemuel rose from the dead. After all, she herself acknowledges that she cannot hear the verbal message that was perceived by Shaul and might have contained that information. The simplest understanding of the situation is that her sudden “realization” that her client is Shaul was faked; her surprise is itself a part of her act.

Nowadays, when a psychic or clairvoyant secretly acquires background information on his or her client and pretends to “discover” things in the course of his/her work, it is referred to as a “hot reading” (this is as opposed to a “cold reading”, where the psychic tries to pick up clues and hints about the customer through the use of carefully worded and vague questions). A “hot reading” is precisely what is being described in the story of Shaul and the medium in Ein Dor.

Let us examine the details of the account a bit further. Only the woman allegedly “sees” the apparition of Shemuel rising up from the ground and only Shaul hears its voice; the medium’s vague claim that she is observing an impressive-looking old man in a cloak is enough for Shaul to buy into the “séance” experience he is being sold and to begin hearing the voice of Shemuel speak to him.

Of course, we can see that “Shemuel” doesn’t tell Shaul anything more than what he already knows or believes to be the case – namely, that he has been rejected by Hashem and will be defeated by the Pelishtim. It is a confirmation of the paranoia, pessimism, fear and fatalism that has already gripped the psyche of Shaul – nothing more, nothing less. Shaul has simply projected and externalized his own thoughts, feelings and inner turmoil, “hearing” them as if they are being spoken by another.

When we read that Shaul was physically exhausted and famished and can barely lift himself off the ground it confirms our suspicion that he is merely hallucinating, facilitated by the antics of the necromancer who knows her trade all too well. Reports of modern-day “mediums” and preachers who allegedly facilitate communication with dead relatives or other trance-like spiritual experiences demonstrate that these fraudulent rituals have not changed much in the past 4,000 years.

Shaul was duped by the “hot reading” of the medium at Ein Dor, and he was only fooled because he allowed himself to be fooled and he wanted to be – he had fallen into the trap of seeking reassurance, validation and security not only from the opinions of others (as was often the case throughout his career) but from the realms of fantasy, imagination and illusion that the wise commandments of the Torah have taught us to reject.

Shemuel Alef Chapter 27

The Reading

The Summary

Shemuel Alef Chapter 27

David continues to feel insecure and to fear the persecutions of Shaul and decides to leave Jewish territory and begin living with Akhish, Philistine King of Gath. When Shaul hears that David and his entourage have relocated with their families to Gath, he permanently discontinues the manhunt for his alleged adversary. David recognizes that settling with such a substantial number of people in Gath is a burden for Akhish, and he would also prefer to retain some measure of autonomy and independence, so he requests and his granted his own city, Tziqlag, which will remain a possession of the dynasty of David forever.

Although Akhish is absolutely convinced that David has renounced his citizenship in Israel and has defected to the side of the Pelishtim, this is not entirely true. David and his men support themselves by raiding the cities and camps of the enemies of Israel – the Geshurites, the Gizrites and the Amaleqites – and leaving no surviving witnesses who might reveal the true nature of their activities. When speaking with Akhish, David claims that he has been plundering Jewish communities and the camps of the allies of Israel, which finds favor in the eyes of his host and reinforces his impression that David has joined the Pelishtim wholeheartedly and permanently.

Clearly, David’s conduct in this chapter raises numerous moral questions. In addition to raiding and plundering random communities, David misrepresents himself to Akhish and “earns” his trust through dishonesty. We can sympathize with David’s difficult situation, his need to support himself and his troops, and his conflict of loyalties. We can even view his assailing and weakening the enemies of Israel as a positive contribution to the security and welfare of his brethren and therefore as ethically justified or even noble. Nevertheless, his choices appear to us less than ideal even under these challenging circumstances; they just don’t seem “Davidic!” Some elements of this moral ambiguity and of the problematic character of David’s behavior here will come to the fore and be addressed later on in the development of this story.

Shemuel Alef Chapter 26

The Reading

The Summary

Shemuel Alef Chapter 26

The inhabitants of Zif again approach King Shaul and inform him of David’s whereabouts; this time, David and his men are hiding out in Hakhila. Shaul mobilizes three thousand troops to capture David and they position themselves in the area. David intends to approach the camp of Shaul personally and requests a volunteer to accompany him; Avishai, son of Tzeruya, offers to do so.

Shaul and his men are sleeping in a circle; the troops surround the king who is located in the center. In a typical sign of Shaul’s paranoia, his spear is stuck in the ground by his head. Seeing that Shaul is defenseless and vulnerable with his guards slumbering around him, Avishai suggests that he assassinate Shaul on David’s behalf. David responds that Hashem will see to it that Shaul perishes, either in battle or of natural causes, but that one who lays his hand upon the anointed of God will never be forgiven; simply stated, killing Shaul is not an option.

David sneaks into the center of the camp, quickly grabs the spear and container of water that were next to Shaul, and retreats back to the hill above and far away from the camp. The text tells us that Hashem had caused a deep sleep to fall upon the men of Shaul so they would not be awakened in the meantime. David calls out to Avner Ben-Ner, the general of Shaul, and admonishes him for failing in his sacred duty to protect the king. Shaul’s life had been in danger and he could easily have been killed; David proves this by showing that he has been able to enter their garrison undetected and to leave with the spear and water jug. The troops of Shaul should pay with their lives for this neglect of their responsibility.

Shaul recognizes David’s voice and addresses him once again as “my son, David.” David questions Shaul’s motive for chasing him when he has committed no crime. He declares that if the rift between them has a divine source, Hashem should accept an offering in lieu of the ongoing dispute, and if human beings have stirred up the resentment, they should be cursed by Hashem for alienating David from the people of Israel and excluding him from Jewish life. David concludes his speech by asking that his blood not be shed; the king has come in pursuit of a mere flea who is not worth the trouble.

Shaul confesses that he has erred in condemning David and invites him to rejoin the royal court. David, already accustomed to the fickleness and unpredictability of Shaul, prudently declines this offer, but asks that a lad be sent across to him from Shaul’s camp to retrieve the king’s spear and water jug. David prays that just as he has seen fit to treat Shaul’s life with respect so should Hashem protect his life from all of his adversaries. Shaul responds that David is blessed to Hashem and will surely succeed in his endeavors; the two part ways, never to meet one another again.

Some students of Tanakh are troubled by the apparent redundancy of this chapter; in many of its features it seems like a repeat of Chapter 24. In both cases, David confronts Shaul with evidence that he has no intention of harming the king and in both cases there is some sort of dialogue and reconciliation between the parties. A few modern scholars have even argued that Chapter 26 is simply another version of the narrative in Chapter 24; in other words, they are variant accounts of the same event that, for some reason, were both included in the Book of Shemuel.

I believe that this reading of the story is flawed and actually misses a fundamental difference between the two accounts. Whereas in Chapter 24 David’s interaction with Shaul occurs by chance – Shaul just happens to select the cave in which David is hiding to use it as a restroom – in our chapter, David initiates contact with Shaul on purpose. In Chapter 24, when David’s men urge him to assassinate Shaul, he seems conflicted about the prospect and struggles to resist the temptation to lash out at his former employer; indeed, he even cuts Shaul’s robe, which was indicative of the anger and resentment he could barely contain.

By contrast, in our chapter, Avishai, who offers to kill Shaul, is quickly silenced by David; his proposal evokes no response from David other than swift rejection.During this encounter, David does not even entertain the possibility of striking Shaul, nor does he take any action that would manifest aggression toward or disdain for the king; he merely absconds with Shaul’s spear and water jug to demonstrate his innocence and blamelessness.

If anything, then, the similarities between this chapter and chapter 26 serve to highlight the contrasts between them. What is the reason why David handled this situation so much differently than he handled his first interaction with Shaul? When we examine the order of the chapters before us, we notice that the episode with Naval and Avigayil interrupts between the two narratives that present David’s encounters with the king. It seems reasonable to suggest that David underwent a substantial transformation after the story of Naval. Perhaps the words of Avigayil and her involvement in his life as his wife have had a significant positive influence on his thought and behavior. He has internalized the wise and judicious principles that Avigayil taught him and with which she persuaded him to abandon his mission of vengeance against her former household.

Now that David, supported by his exemplary spouse, has a clear sense of the damage that would be done to him and to the Jewish people were he to inflict any harm upon Shaul, he desists from it as a matter of course, choosing instead the path of diplomacy and peace. The Rabbis teach us that we can only credit a person with genuine repentance when he has faced the same situation in which he previously sinned and yet he resists temptation and responds properly the second time around. Here, David is given the opportunity to rectify the errors he made in his dealing with Shaul in Chapter 24 and he rises to the occasion beautifully, demonstrating to us that he has truly learned his lesson.

 

Shemuel Alef Chapter 25

The audio recording was accidentally deleted and will B”H be redone soon…My apologies!

The Summary

Shemuel Alef Chapter 25

Naval is a very wealthy but nasty fellow who is married to a lovely and wise woman named Avigayil. David and his men had provided protection and support to Naval’s shepherds while they led their flock to graze in Karmel, and Ancient Near Eastern common law held that this gave them the rights to a portion of the proceeds gained from those sheep. Spring arrives and Naval prepares to celebrate the annual “shearing of the sheep”, a festival that has traditionally been quite popular in rural societies across the globe.

David dispatches messengers to Naval who wish him well and request that, as payment for the services they rendered to him in the wilderness, Naval send food and provisions back with them to David’s camp. Naval flatly refuses and denigrates David as a disobedient slave (of Shaul) who is rebelling against his master.
When David hears the report of Naval’s response, he is incensed and prepares to take vengeance on the house of Naval. He arms and mobilizes his troops and they begin marching in the direction of Naval’s residence. In the meantime, one of the shepherds of Naval approaches Avigayil and recounts the exchange he witnessed between Naval and the emissaries of David.

The shepherd emphasizes that the claim of the messengers is valid; they did, indeed, provide exemplary security for the flocks of Naval in the wilderness and are deserving of ample reward. Without telling Naval, Avigayil instructs her servants to arrange an elaborate care package of foodstuffs that she will personally transport to David.

When David meets Avigayil, she prostrates before him and attempts to persuade him not to attack her household. She argues that many innocents will be killed; she herself did not even know about the request presented by David’s men and wouldn’t have deserved to die because it was rejected. Furthermore, she says that her husband is a disgusting and pathetic man who is not worth David’s trouble. Finally, she says that it is better that David not sully himself and his reputation with bloodshed like this; he should instead trust in the judgment of the Almighty who will visit punishment upon the wicked. Avigayil then gives David the provisions she brought for him.

David is convinced by the reasoning of Avigayil and decides to cancel the operation against Naval. He is deeply thankful to Avigayil for her intervention and promises to remember her in the future when he ascends to the throne. Avigayil returns home to find her drunk husband partying wildly. She says nothing to him that night; however, the next morning, she informs him of all that transpired and how she saved their household from an onslaught at the hands of David.

Naval enters a state of shock for ten days and then expires. David recognizes this as Hashem’s providential involvement on his behalf, preventing him from having to deal with Naval directly. He sends for Avigayil, proposing that she now become his wife; at first, she humbly declines, but eventually they marry. David has another wife by the name of Ahinoam. Mikhal, his first spouse, had been taken from him and “reassigned” by Shaul to another husband, Palti ben Layish.

It is interesting to note how roles are reversed in this chapter. David, until now “the pursued”, is now the pursuer. Avigayil, on the other hand, attempts to placate David with reasoning that essentially mirrors the objections made by David to Shaul in the previous chapter – innocent lives should be spared, Hashem is the ultimate judge, and it is not appropriate for a noble individual to lower himself by punishing someone who is insignificant. Here, as in the previous chapter, the pursuer abandons the chase (in the case of Shaul, only temporarily) after listening to persuasive arguments against it.

The irony of this sudden shift in David cannot be lost on the reader; David, too, has the potential to respond in the same way as his much-vilified opponent Shaul when he is crossed. Even the greatest leader can lose perspective sometimes, and even David benefits from having another “Davidic” personality around to keep him focused.

This helps us to understand why the text describes Avigayil as a wise woman and why David seeks to marry her after the death of Naval – she is, as it were, the female version of David himself, with the qualities of intelligence, prudence and humility that have defined him from the outset. She is uniquely matched to David as a spouse and will be capable of providing him with the support he needs to remain principled when the temptation to do otherwise is overwhelming.

Another literary motif in this chapter and some others is the evocation of scenes and phrases that remind us of Esav, brother of Yaaqov, in connection with David. On the most basic level, David is described as “ruddy” or of reddish complexion, the color being reminiscent of Esav’s designation as “Admoni”. Both David and Esav are accompanied by entourages of four hundred men. Yaaqov went out to meet Esav with elaborate gifts, prostrated himself and spoke in humble and endearing terms to Esav to assuage his wrath; Avigayil did the same to forestall a massacre at the hands of David. The language of this chapter even contains “paraphrases” or quotations from the story of the meeting between Yaaqov and Esav, such as Avigayil’s instructions to her messengers “I will be behind you” among other examples that a careful reader of both stories can identify. The question for us is – what is the conceptual link between Esav and David?

I would like to suggest that the answer lies in the Book of Beresheet (Genesis) There we are told that Esav’s descendants established a monarchy in Edom several generations before any king reigned in Israel. Esav, then, is the Biblical prototype of the personality who founds and leads successful kingdoms. By portraying David in terms that remind us of Esav, the text draws our attention to the fact that David possesses the same qualities of strength, courage, assertiveness and ambition that enabled Esav to establish his dynasty. These characteristics can serve as powerful instruments for good; however, when not harnessed for the proper ends, they can be destructive. In this narrative in particular, David’s Esav-like passion and ambition may have caused him tremendous harm had Avigayil not intervened to save him from himself.

Shemuel Alef Chapter 24

The Reading

The Summary

Shemuel Alef Chapter 24

David and his men are hiding out in the mountains of Ein Gedi. Shaul is informed of this and arrives at Ein Gedi in another attempt to apprehend David. Shaul enters a random cave alone in order to relieve himself; it turns out that David and his troops are hiding inside that very cave! They urge David to take advantage of this opportunity to kill the enemy that is relentlessly seeking his life. David sneaks up close to Shaul undetected and cuts off the corner of his cloak (an action that the text tells us he immediately regrets).

David then upbraids his men harshly, castigating them for even suggesting that he harm the “anointed one of Hashem”. When Shaul exits the cave, David follows him and calls out to him, addressing him as “my master, the king” and “my father”, and bowing to the ground before him.

David gives an impassioned speech to Shaul, chiding him for listening to those who claim that David is his enemy and showing him that he had the chance to kill Shaul in the cave but refused to lay a hand on Hashem’s anointed. David emphasizes that ultimately Hashem will judge between them and avenge the suffering he has endured at Shaul’s hand, but that he himself will never attack Shaul. He also takes Shaul to task for chasing after such an insignificant target when he surely has more important concerns to attend to.

Shaul is moved by David’s words, and answers “is that your voice, my son, David?” He acknowledges David’s righteousness and praises his kindness and consideration even for a man who has been seeking his life. Shaul blesses David, promising that Hashem will reward him for his noble conduct. He admits that David will one day be king and asks for David’s assurance that the house of Shaul will not be exterminated when he takes power. David takes an oath to this effect and he and his men recede back into the strongholds of Ein Gedi.

One question that may be asked on this story is why David feels so bad about cutting the corner of Shaul’s cloak. In view of the fact that he had the opportunity to kill Shaul and abstained from doing so, one would think that he could be excused for slicing off a piece of fabric. I believe we can understand why David was unhappy with his own conduct on this score if we take a closer look at the verses that describe his action. Immediately after his men encourage him to assassinate Shaul, the text informs us that he secretly approached the king and cut off the corner of his robe. In the next verse, we are told that David instantly regretted this behavior and harshly criticized his troops for their proposal that Shaul be killed.

I would suggest that we can infer from this that David saw the cutting of the cloak of Shaul as a subdued form of aggression against him. David could have conveyed the message of his benign intentions to Shaul without the additional “prop” of the piece of cloth. David realized that in allowing himself to commit a trespass, however small, against the King, he was giving expression to his feelings of anger and resentment toward the Shaul, emotions that he needed to keep in check. David’s action was “giving in” to the pressure from his troops to harm Shaul, albeit in a very minimal way. This explains why it is presented in the same verse as their goading him on, and why it is followed by his castigating them for their suggestion.

This chapter provides us with yet another example of the principled leadership of David. Even when he momentarily falters, he is self-aware and self-critical enough to recognize and correct his mistakes. He enshrines the inviolable principle of demonstrating respect for the divinely established office of the anointed king and he lives by that principle even when it runs counter to his own personal interests.

Moreover, realizing that Shaul is ruled by his emotions and specifically by his need for approval and love from others, David attempts to present himself as one who cares for and honors the king and to suggest that the advisers of Shaul are misleading him because they don’t truly respect him. This tactic shows us the deep insight of David into his adversaries and his willingness to utilize wisdom, humility and strategy in dealing with others. We observed this talent of David for the first time in his confrontation with Goliath and it is another outstanding quality he will bring with him to the throne of Israel.

Shemuel Alef Chapter 23

The Reading

The Summary

Shemuel Alef Chapter 23

David is informed that the community of Qeilah is being attacked and plundered by the Philistines. David asks Hashem whether he should intervene; Hashem commands him to do so. When he discusses the matter with his men, they resist, citing the fact that their safety is already threatened, and that engaging with the Pelishtim will be even more dangerous for them. David consults with Hashem once again and the command to come to the defense of Qeilah is reiterated. He leads his men in battle against the Pelishtim and saves Qeilah from their siege.

Shaul becomes aware of the fact that David is in Qeilah and prepares to attack the city in order to capture David. When David hears of the impending conflict, he again consults with Hashem and is informed that Shaul will come to Qeilah and that the citizens of Qeilah, notwithstanding the fact that David and his men had saved them from the Pelishtim, would hand David over to Shaul in order to prevent a massacre of their people.

David and his men take refuge in the wooded area of the wilderness of Zif, and despite his continual efforts to locate him, Shaul is never able to find his sworn enemy. Yonatan, however, comes to visit David and pledges allegiance to him, declaring that David will succeed King Shaul and that he himself will serve as David’s second-in-command. Although this pronouncement is heartfelt and sincere, Yonatan will never in fact see David again for the rest of his life.

The inhabitants of Zif send messengers to King Shaul and inform him of David’s whereabouts. Shaul expresses his gratitude to them for their support, requests more detailed intelligence regarding David’s hideouts and movements, and mobilizes his forces to apprehend David. In the meantime, David and his men have encamped in the wilderness of Maon. When Shaul and his troops arrive, they find themselves on one side of an enormous mountain while David and his camp are on the other.

The army of Shaul manages to pursue and surround David and his men; at that very moment, however, an emissary arrives to inform Shaul that the Pelishtim have begun raiding Israelite cities and must be stopped immediately. The chase of David is temporarily halted as Shaul refocuses on protecting his subjects from enemy assaults.

There are two points I would like to highlight here. One is David’s repeated consultation with Hashem. The emphasis on this constant pursuit of guidance from the Almighty distinguishes David quite starkly from Shaul, who we have not seen requesting instruction from Hashem since he almost did so back in chapter fourteen (but, even there, he interrupted the process and never did!)

Not only is David serious about ensuring that his decisions conform to the will of Hashem, he insists on this course of action even when it conflicts with the opinions, attitudes, fears and desires of his entourage who have their own concerns. This once again differentiates David from Shaul who, as we have seen, is always capitulating to the will of his supporters, even when Hashem makes His expectations clear and explicit.

David’s behavior is reminiscent of the passage in the Torah wherein Hashem selects Yehoshua to succeed Moshe Rabbenu. Hashem tells Moshe that, throughout his career, Yehoshua will stand before the Kohen Gadol and request guidance from the Urim VeTummim, based upon which he will lead them in battle and govern them. David, then, is a leader who is cast in the same mold as Yehoshua, the illustrious disciple of Moshe Rabbenu.

This chapter also provides us some insight into Shaul, deepening our sense of his weakness of character and frailty of emotion. Shaul neglects the people of Qeilah when they are besieged by the Philistines, suggesting that he is either not concerned with their welfare, not motivated to help, or too preoccupied with his pursuit of David to intervene. By contrast, when he hears that David is in Qeilah, he immediately mobilizes his troops for the mission. This indicates that he is failing as a leader of the nation because of a personal vendetta that has hijacked his life.

Moreover, when Shaul thanks the people of Qeilah, rather than cite national security or the stability of the country as the reason why assisting in the capture of David is so praiseworthy, he says “blessed are you to Hashem because you had pity on me.” While David risks his life to come to the aid of fellow Jews who almost instantly betray him, the focus of Shaul is set squarely on himself.

 

 

Shemuel Alef Chapter 22

The Reading

The Summary

Shemuel Alef Chapter 22

David descends to the cave of Adullam and remains in hiding there. A group of men disenchanted with the establishment coalesces around David and adopts him as their leader. About four hundred men who suffer from debt and other forms of social disenfranchisement and who were therefore dissatisfied with the current regime become David’s entourage.

In light of the souring of relations between King Shaul and David, the family of Yishai is understandably concerned about its safety. David petitions the King of Moav to grant asylum to his parents and brothers while he is on the run. There are two reasons he may have decided to approach Moav specifically. First, as a descendant of Ruth, he had Moabite roots himself. Second, since Moav was continually at war with Israel, it was reasonable to assume that anyone at odds with Shaul would be perceived as an ally by the Moabite government. We never hear anything further about David’s family; some Midrashim suggest that the King of Moav did not honor his commitment and, in fact, killed them.

The prophet Gad approaches David and advises him to relocate to the land of Yehuda – the territory of his own tribe – rather than remaining in strongholds in the wilderness. Apparently this will help David build a political constituency and base of support for his future kingdom.

The second half of the chapter focuses on Shaul, who is sitting rather unceremoniously underneath a tree, holding a spear in his hand while surrounded by his own officers. Melancholy and paranoia have gripped him again; he begins accusing his supporters of betraying him and siding with “the son of Yishai”, the derogatory term he uses for David. The proof he marshals for his claim is the fact that none of his men have provided him with any information as to the whereabouts of his arch enemy and that no one informed him of the disloyalty of his own son, Yonatan, until he discovered it himself. He imagines that David has promised his officers all sorts of honor and material gifts in exchange for their forsaking Shaul and following him. Shaul sees himself as being abandoned and even threatened by his own court; one gets the impression that he feels very sorry for himself.

Out of a sense of sympathy or perhaps out of an opportunistic desire to ingratiate himself to the king, Doeg Ha-Adomi speaks up and shares what he witnessed at Nov – the chief Kohen, Ahimaatz, provided David with provisions and arms and even inquired of Hashem through the Urim Vetummim on his behalf (this last allegation does not seem to be true, as far as we know). Shaul accepts this report and summons the Kohanim of Nov, who quickly appear before him, having no idea why they have been called.

Shaul accuses Ahimaatz (he calls him “Ben Ahituv”, much like he calls David “ben Yishai”) of colluding and conspiring with David against him. Ahimaatz sincerely replies that he thought he was assisting and supporting the king by lending a hand to his trusted servant, and (according to the simple meaning of the text) he denies having consulted the Urim Vetummim on his behalf, which is something that would normally be done only for the King of Israel. Shaul perceives all of this as part of the ruse and an attempt to cover up for rebellious activity, and orders his men to massacre the inhabitants of Nov, including the Kohanim and their wives and children. They refuse, so Shaul enlists Doeg for the job; he does not hesitate to carry out the heinous deed.

One Kohen by the name of Evyatar escapes and joins the camp of David. When David learns what has transpired, he is deeply distraught and takes full responsibility for what occurred. He promises to protect Evyatar and take him under his wing as a penance for his role in causing the massacre to take place.

This chapter is a profoundly sad one for obvious reasons; the senseless loss of life is tragic. Looking beyond the tragic elements, we see a contrast being highlighted between Shaul and David. Despite living on the run and constantly being on the move, David is gathering a strong band of supporters and officers around him. Granted, they may not be well-trained or experienced, but they follow his lead and he is now shaping them into his future “court”. The people who are drawn to David are embittered souls who are yearning for change and to whom David can provide guidance and direction.

Shaul, on the other hand, has very little to show for himself. His position is stable and steady, yet he has not created much of an infrastructure around himself. Rather than sitting on a throne in a palace and commanding his men, he sits outside under a tree, nervously toying with a spear. He is the weak, angry and emotionally frail person and it is those who wish to win his favor for personal gain (like Doeg) who manipulate and take advantage of him to gain power and influence.

There is another aspect of the story worthy of note. One of Shaul’s limitations is his tendency to shift blame and make excuses. Even situations where he eventually admitted his own wrongdoing, he never did so without becoming defensive and putting up a fight first. The contrast with David’s reaction is significant. Upon hearing of the horrific developments, he immediately accepts responsibility for his failure to act more judiciously and for having placed the people of Nov in harm’s way. This unwavering sense of accountability is what distinguishes David as a truly outstanding Jewish leader.

 

Shemuel Alef Chapter 21

The Reading

The Summary

Shemuel Alef Chapter 21

Yonatan returns home and David is now officially “on the run”. With no entourage, provisions or weapons, he enters Nov, the priestly city, and meets with the chief Kohen, Ahimaatz. Ahimaatz is described as “trembling” to meet David, suggesting that he perceived that something urgent was afoot.

David tells Ahimaatz that he is on a secret mission for the king and is in need of emergency provisions and any weapons they have available in the town. Ahimaatz replies that the only bread they possess is the showbread that was placed on the golden altar in the Tabernacle every Shabbat. David reassures him that he and the fictitious group of men he claimed were waiting for him were all ritually pure and therefore permitted to consume the bread; the fact that it was an emergency overrode the prohibition on non-priests eating the consecrated food.

There are no weapons in the city other than the sword of Goliath, apparently kept there as a reminder of the salvation wrought by Hashem in David’s confrontation with the giant; David asks to take it to arm himself for his “mission”. The text notes that Doeg Ha-Adomi, one of the top officers of Shaul, was present at the time, and observed this exchange; this piece of information becomes important later.

David escapes to Gat where he is recognized by the servants of the king, Akhish. They wish to apprehend and execute him, recalling the praises sung of his slaying of tens of thousands of Phillistines. Cognizant of their intentions, David feigns insanity to save himself – he begins drooling, writing on walls, and engaging in other unspecified erratic behaviors. King Akhish, criticizes his men for arresting David, commenting sarcastically that he has enough crazy people in his kingdom already and has no need for another one. There is no glory for the Pelishtim in such a conquest.

One gets the sense from this chapter that David is out of sorts; he behaves in a frantic manner, first taking consecrated bread from the Tabernacle and the sword of Goliath (and doing this under the watchful eye of an officer of Shaul, hence putting the Kohanim at risk), then running into enemy territory to find refuge. It seems that David is having a momentary crisis of trust in God; he does not know what Hashem’s plan is for him, and engages in desperate action as a result.

Ironically, the showbread in the Temple is intended to demonstrate that Hashem provides for all creatures; David commandeers the bread at a time when he fears that provisions from heaven may not be forthcoming. Similarly, the sword of Goliath was on display to remind everyone of the futility of human power in the face of Hashem’s providence; David, feeling alone and weak, temporarily places his trust in the sword of Goliath, perhaps briefly identifying with his opponent and wishing he could possess that strength.

Tragically, these decisions, made during a spell of desperation, will have tragic consequences that the text indicates David WOULD have foreseen and avoided if he had been thinking straight at the time. We will learn more about this in the next chapter.

Almost as a corrective measure for David, he soon discovers that the possession of food and weaponry are not able to save him from the might of the king of Gat. Acting insane would normally be beneath the dignity of a great warrior – it is humiliating to be thought of as mentally ill, and one might imagine that a soldier or officer would give up his life before pretending to be crazy.

However, David returned to his senses and dropped his warrior persona; knowing that it was not his public image but his standing in God’s eyes that mattered, it was not difficult for him to feign insanity, regardless of the impact of this choice on his reputation. In the Psalm in which David recounted this incident, he wrote, “may those who are humble hear this and rejoice” – this strategy was an example of the modesty and wisdom of David reasserting themselves after a brief lapse of judgment.