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.