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.

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.

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.

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.

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.

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.