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.