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.

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.

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.