The Reading
The Summary
Shemuel Bet Chapter 16
This chapter begins with two encounters between David and representatives of the house of Shaul. First, Tziva, who manages the estate of Shaul and whom David had charged with serving and supporting Mefivoshet, intercepts David on his way into hiding. Tziva has brought along saddled donkeys, two hundred loaves of bread, one hundred raisin cakes, fruits and a container of wine. Tziva explains that he has come to offer these provisions to David and his men and to show his support for them.
David then asks Tziva why Mefivoshet has not joined him. Tziva tells David that Mefivoshet viewed the exile of David positively, as a sign that he would be restored to his rightful position as heir to the throne of Israel. Upon hearing this, David reverses his earlier command and declares that ownership of Shaul’s estate should be stripped from Mefivoshet and transferred to Tziva. Tziva bows to David in gratitude for this gift.
David’s group is then approached by Shimi ben Gera, a member of Shaul’s family. Shimi curses David, throws rocks at him and casts dust in his direction, accusing him of wickedness and bloodshed and alleging that his exile was a fitting punishment for him because of all the crimes he had committed against the house of Shaul. Avishai ben Tzeruyah offers to kill Shimi ben Gera for his insolent behavior toward David; David orders him to leave Shimi alone.
David speculates that Shimi is merely a mouthpiece for the Almighty and is not speaking of his own accord; Hashem may see David’s suffering and humble acceptance of the insults and favor him because of this. Moreover, David observes that his own son has deposed him and seeks to kill him so it is no surprise that a relative of Shaul would have harsh words for him. David and his men arrive at their temporary hideout in a state of exhaustion and encamp in order to refresh themselves.
Meanwhile, Avshalom enters Jerusalem and is greeted by Hushai, who repeatedly hails him as the new king. Avshalom is at first skeptical of this gesture and questions Hushai’s sudden disloyalty to his good friend David. Hushai explains that his allegiance is to the king of Israel chosen by Hashem, not to any one person; and anyway, Avshalom is the rightful heir and successor of David, and deserves his support.
Avshalom asks Ahitophel what his next course of action should be. Ahitophel realizes that the inhabitants of Jerusalem may be afraid to accept Avshalom as king. They still view the situation as unstable and unpredictable and may hold out hope that Avshalom and his father will one day make peace and put an end to the conflict. David might then be restored to power and the citizens of Yerushalayim will be branded as traitors for having agreed so quickly to aid the rebels.
Therefore, Ahitophel recommends that Avshalom lie with the concubines that David left in the palace to oversee the household. Aside from symbolically demonstrating that he has officially “taken over” as king, this effectively eliminates any possibility of a future reconciliation between father and son. Avshalom accepts the advice of Ahitophel and takes it even further – he sets a tent up on the roof of the palace and has relations with the concubines publicly. This public violation of David’s wives was the fulfilment of the prophecy of punishment decreed upon David for his sin with Batsheva.
The juxtaposition of David’s meetings with Tziva and Shimi ben Gera is very instructive. David’s response to Tziva is deeply problematic and illustrates his lack of “presence of mind” as a result of the stress that he is experiencing. As readers, we can see that Tziva is an opportunist who is taking advantage of the political upheaval in order to regain his footing in the house of Shaul and to once again displace Mefivoshet, the rightful heir.
Indeed, David’s judgment fails him on several counts here. Did he reasonably expect Mefivoshet, who was severely disabled, to travel long distances in order to join David in exile? Was it fair or prudent to issue a ruling on such a contentious case without hearing the arguments on both sides? What happened to David’s sense of moral and ethical obligation to support and protect the descendants of Yonatan?
Finally, was Tziva’s explanation of Mefivoshet’s absence truly reasonable – does it make sense that Mefivoshet would see himself as a possible beneficiary of Avshalom’s rebellion and that he would believe that the ambitious Avshalom would want to restore power to the lame grandson of Shaul?
One gets the impression that David is reaching this decision impulsively and under duress, much like the choices he made at Nov when he was on the run from Shaul that endangered the city and unwittingly caused a massacre. In a moment of weakness and vulnerability, David is allowing himself to be influenced by lashon hara, evil speech, in a manner inconsistent with his usual commitment to justice. His need for support and comradery at this difficult time has overwhelmed his better judgment.
Shimi ben Gera can be seen, in a way, as a corrective “punishment” for this lapse of David. Shimi’s attacks and insults are likewise based upon “lashon hara”, slanderous rumors about David that were in fact false. David believed in and acted upon the scandalous allegations of Tziva against Mefivoshet, and Shimi is convinced by and is proclaiming similarly false accusations against David. There is poetic justice here, measure for measure, and this may explain David’s conviction that Hashem has sent Shimi to communicate the message he proclaims.
Hushai’s method of gaining the trust of Avshalom reveals his wisdom and psychological insight, more of which we will learn about in the next chapter. Aside from his persuasive and flattering explanation of his decision to defect to Avshalom’s camp, Hushai is also careful not to protest against or even opine on Ahitophel’s recommendation that Avshalom sleep with David’s concubines. He realizes that he is “on probation” and that any objection he raises, no matter how slight, will cast aspersions on the sincerity of his commitment to Avshalom’s cause.
Standing by silently and allowing the concubines to be violated, although he must have found this act deeply disturbing, earned him the standing he sought as a “company man” and built up the credibility he would need to accomplish his mission of infiltrating the regime of Avshalom. His ability to think strategically under such complex and potentially dangerous circumstances is a credit to his political acumen and his keen understanding of the nuances of human emotion and motivation.