5785/2024
There are few figures as prominent in Jewish history as David HaMelech. In his recently published volume Providence and Power (p. 2), Rabbi Dr. Meir Soloveichik eloquently describes that “so quintessentially regal is David in the Jewish imagination, so synonymous with both monarchical magnificence and uniquely exemplary statesmanship, that millions of Jewish children today are as familiar as are their elders with the five adulatory words of the beloved tune, David Melech Yisrael Chai Ve'Kayam: David king of Israel lives and endures.”
Yet, despite our awe of David and obvious interest in learning from this magnificent king’s life, Biblical commentators struggle with the relevance of a “David story” that appears in our Haftarah this week. The Haftarah, taken from the first chapter of Sefer Melachim Alef, tells the story of David when he is frail and elderly and even needs a beautiful young woman (Avishag HaShunamit) to warm him up. His son Adoniyahu attempts to grab the throne as his successor. When Batsheva, after being implored by Natan HaNavi, informs David that Adoniyahu is trying to take the throne from the rightful heir Shlomo, David leaps into action and ultimately successfully ensures the kingship transfers to Shlomo.
Our commentators question both the relevance and placement of our Haftarah. First, why does Yirmiyahu, the author of the sefer, deem it important enough to inform the reader of David’s frailty and interactions with Avishag Hashunamit? As Abarbanel notes, surely there are stories of David’s life that aren’t worthy of being included in Navi, so why was this one included? Second, they ask: What is this story doing here in Sefer Melachim? Shouldn’t the end of David’s life be in the sefer that is dedicated to his life’s journey, Sefer Shmuel? Why would Yirmiyahu choose to put this at the beginning of Sefer Melachim?
Many insightful and important answers have been proposed to resolve these two interrelated questions. Indeed, Abarbanel offers three of his own! I would like to suggest an additional explanation, primarily to the second question, that emerged from many fruitful discussions with my 11th grade Talmidim. Perhaps the chapter is not only not out of place, but in fact is the perfect introduction to Sefer Melachim. To demonstrate this, we need to consider this Haftarah in the larger context of Sefer Melachim. Sefer Melachim is a book that has many themes that pervade the work. Our Haftarah masterfully foreshadows many of these core themes and the dramas which recur throughout the entire sefer.
A few examples illustrate this.
A first theme of Sefer Melachim is the relationship between kings and Nevi’im (prophets). Throughout the chapters of the book, the kings are challenged with the critical question: will they choose to listen to and be guided by the words of sincere prophets, or will they push them away to pursue their own improper agendas? One of numerous examples of this is Eliyahu’s turbulent relationship with King Achav later in Sefer Melachim, where Achav initially rejects Eliyahu. Here, in this Haftarah, this drama is introduced for the first time: Though otherwise their set of advisors are nearly identical, Adoniyahu has no Navi that he listens to in his cabinet, in sharp contrast to Shlomo’s faction, where Natan HaNavi is a significant member. This foreshadows the perpetual drama throughout the Sefer.
A second essential theme is that of brotherly fighting. The devastating split of Bnei Yisrael into Malchut Yehuda and Malchut Yisrael is one central saga throughout the sefer. The fighting between Adoniyahu’s camp and the traditionalist camp who sought to appoint Shlomo (Adoniyahu’s brother) as king introduces us to this theme right here at the beginning of the Sefer, again foreshadowing a core theme.
Third, Rebbetzin Smadar Rosensweig (as related to me by sister-in-law Ayelet Aharon) has pointed out that this Haftarah captures another theme as well: transitions. As indicated by the book’s name (“Kings,” in the plural), the transitions from one king to another and the question of whether they will break from or follow the ways of their predecessor is an issue relevant to both Malchut Yisrael and Malchut Yehuda and appears time and time again. The drama inherent in transitions is poignantly captured in our Haftarah, thereby again bringing the reader’s attention to a theme that will echo throughout the sefer. This also serves as a connection to our Parashah which deals heavily with themes of transitions with both Sarah and Avraham’s deaths.
This suggestion not only allows us to understand the placement of this chapter of Sefer Melachim, but also illustrates the literary brilliance of Yirmiyahu who chose to include it here in Melachim instead of in Sefer Shmuel. May our understanding of the relevance of this Haftarah inspire us to delve deeper into the words of our Neviim to appreciate their wisdom!