etz hayim may june - rabbinical assembly · 2020-04-29 · 1 samuel 20:18 1 samuel 20:19. the other...

ohhj .gETZ HAYIM

TORAH AND COMMENTARY

THE RABBINICAL ASSEMBLY

THE UNITED SYNAGOGUE OF CONSERVATIVE JUDAISM

Produced by THE JEWISH PUBLICATION SOCIETY

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Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly

Copyright © 2001 by The Rabbinical Assembly

Hebrew text, based on Biblia Hebraica Stuttgartensia, © 1999 by The Jewish Publication Society

English translation © 1985, 1999 by The Jewish Publication Society

First edition. All rights reserved

No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any

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Blessings for the Torah and haftarot have been adapted from Siddur Sim Shalom for Shabbat and Festivals, © 2000 by The Rabbinical Assembly.

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Library of Congress Cataloging-in-Publication Data Bible. O.T. Pentateuch. Hebrew. 2001.Etz Hayim: Torah and commentary / senior editor, David L. Lieber; literary editor, Jules Harlow; sponsored by the Rabbinical Assembly and the United Synagogue of Conservative Judaism.

p. cm.Text of the Pentateuch in Hebrew and English; commentary in English.Includes the haftarot and commentary on them, p’shat and d’rash commentaries, comments on Conservative halakhic practice, topical essays, and other material.Includes bibliographical references and index.ISBN-10: 0-8276-0712-1 ISBN-13: 978-0-8276-0712-5

1. Bible. O.T. Pentateuch—Commentaries. 2. Haftarot—Commentaries. 3. Bible. O.T. Pentateuch—Theology. 4. Conservative Judaism—Customs and practices. I. Lieber, David L. II. Harlow, Jules. III. United Synagogue of Conservative Judaism. IV. Rabbinical Assembly. V. Bible. O.T. Pentateuch. English. Jewish Publication Society. 2001. VI. Title.

BS1222 .L54 2001222 .1077—dc21

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Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006Corrected for the 4th printing. —DS

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ùãåç øçîì äøèôäHAFTARAH FOR

SHABBAT AND EREV ROSH HODESH·

1 SAMUEL 20:18–42

(Recite on Shabbat if the next day is Rosh Hodesh.·However, on Shabbat Hanukkah, recite the haf-·tarah for that occasion instead. On the 3rd Shabbatafter Tish•ah b’Av, recite the third Haftarah ofConsolation instead, which begins on page 1085.With parashat Sh’kalim or parashat ha-Hodesh,·recite the haftarah for those passages instead.)

This haftarah is part of the long cycle of narrativesdepicting David’s rise in national esteem and hiscorresponding decline in King Saul’s favor (ca.1000 b.c.e.). Saul’s jealousy over David’s fame asa soldier played a key role, driving the king madwith rage. Earlier, after defeating the Philistines,Saul had returned home with his troops only tohear women singing: “Saul has slain his thousands;David, his tens of thousands” (1 Sam. 18:7). Thenext day, gripped by an “evil spirit,” Saul threwa spear at David “thinking to pin [him] to the wall.But David eluded him twice” (18:10–11).

As the Philistine wars continued, “David wasmore successful than all the other officers of Saul.His reputation soared” (18:30). In reaction, Saulurged his courtiers to kill his perceived rival. Da-vid escaped through the intervention of Saul’s sonJonathan (19:1–6). Nevertheless, after David ledanother round of military successes, another “evilspirit” overtook Saul. Once more he “tried to pinDavid to the wall with his spear” (19:8–10). AgainDavid escaped. Obsessed, Saul sent messengers toguard David’s house, with orders to strike himdead in the morning. But again Saul wasthwarted, as Michal (his daughter and David’swife) warned David of the plot and hid his escape(19:11–16). Doubly foiled by his own children,Saul himself set out in hot pursuit of David, ac-companied by a band of messengers. David fledto Jonathan and, begging him to explain Saul’srage, enlisted Jonathan’s help in a plan to test

Saul’s true intent. This is the narrative back-ground to the haftarah.

The haftarah unfolds in three parts: the plan,an event at the royal court, and an event in thefield. All elements of the opening part recur inthe second and third parts: the absence of Davidat court during the new moon, the ruse of the ar-rows in the field, and the covenantal commitmentbetween David and Jonathan.

The story contrasts the established kingship atcourt with the bond of friendship in the field. Jon-athan tries to mediate, because he is both thetrusted son of the king and the beloved friend ofthe hero. His mediation, however, is not sym-metrical. For he betrays his father’s confidenceout of loyalty to David—as King Saul comes torealize during the new moon feast. Jonathan’s fateis sealed when he tries to annul Saul’s decree thatDavid die. At this point the king takes up his spearagainst his son.

RELATION OF THE HAFTARAH

TO THE CALENDAR

This haftarah was chosen to be recited on theShabbat that immediately precedes the NewMoon (the first day of the Hebrew month), be-cause this scriptural reading contains the verywords mahar hodesh (Tomorrow will be the new· ·moon) that now designate the day. Moreover, al-though the Torah designates only the types of sac-rificial rites to be performed on the new moon(Num. 10:10, 28:11–15), this haftarah indicatesthat there were also popular gatherings and com-munal meals on that day. We read that the kingsat down to “partake of the meal” (lehem, 1 Sam.·20:24), and that David went to his home townof Bethlehem to participate there in the “familyfeast” (zevah mishpahah; v. 29). On the basis of· ·

‡ÂÓ˘‡ Ïhaftarah for shabbat and erev rosh hodesh·


1216‡ÂÓ˘ ‡ ÏÎ

these references, the custom of having a festivemeal on the new moon developed, a practice latercodified in the Shulhan Arukh (O.H. 419:1).· ·From the haftarah we also learn that people in astate of ritual impurity could not participate inthis communal meal (v. 26).

A further dimension of Rosh Hodesh has been·incorporated into the synagogue service. TheMusaf Amidah for the day opens with the state-ment, “The beginnings of months did You assignfor Your people as a time of atonement through-out the generations.” Thus atonement for sin be-came linked to the renewal and restoration of themoon. The kabbalists (medieval Jewish mystics)found great spiritual meaning in the moon’s wax-ing and waning; and by the 16th century, it wascustomary to observe the day before the newmoon as a time for taking stock, fasting, and re-pentance. That day came to be known as the Mi-nor Day of Atonement (Yom Kippur Katan).

For the kabbalists, the waning of the moonsymbolized the exile of the divine Presence(Sh’khinah) and the weakening of the powers ofholiness during Israel’s exile. The waxing of themoon stood for the renewal of holiness and divinerestoration. A new moon was thus a symbol ofredemption and hope. Similarly, in the haftarah,the bond between David and Jonathan was em-blematic of the renewal of human communitythrough love and devotion. Indeed, for the an-cient rabbis, this relationship was paradigmatic ofa “wholly disinterested love” (a love with no con-ditions attached), capable of withstanding adversecircumstances (M Avot 5:16). Fundamental toDavid and Jonathan’s love and commitment wasthe divine Presence that unifies them (see 1 Sam.20:23,42). It was this commitment to a tran-scendent reality that allowed Jonathan to rise be-yond self-interest in his loyalty to David.

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201SAMUEL 18Jonathan said to him, “Tomorrowwill be the new moon; and you will be missedwhen your seat remains vacant. 19So the day af-ter tomorrow, go down all the way to the placewhere you hid the other time, and stay close tothe Ezel stone. 20Now I will shoot three arrowsto one side of it, as though I were shooting ata mark, 21and I will order the boy to go and findthe arrows. If I call to the boy, ‘Hey! the arrowsare on this side of you,’ be reassured and come,for you are safe and there is no danger—as theL lives! 22But if, instead, I call to the lad,‘Hey! the arrows are beyond you,’ then leave,for the L has sent you away. 23As for thepromise we made to each other, may the L

be [witness] between you and me forever.”24David hid in the field. The new moon came,

and the king sat down to partake of the meal.

1 SAMUEL 20:18

1 Samuel 20:19. the other time Literally,“on the day of the incident.” This presumably re-fers to the time when Jonathan interceded withSaul for David’s life (19:2–4).

Ezel stone A landmark apparently used as asignpost for travelers. See Comment to 1 Sam.20:41.


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25When the king took his usual place on the seatby the wall, Jonathan rose and Abner sat downat Saul’s side; but David’s place remained va-cant. 26That day, however, Saul said nothing.“It’s accidental,” he thought. “He must be im-

pure and not yet purified.” 27But on the day afterthe new moon, the second day, David’s placewas vacant again. So Saul said to his son Jon-athan, “Why didn’t the son of Jesse come to themeal yesterday or today?” 28Jonathan answeredSaul, “David begged leave of me to go to Beth-lehem. 29He said, ‘Please let me go, for we aregoing to have a family feast in our town and mybrother has summoned me to it. Do me a favor,let me slip away to see my kinsmen.’ That is whyhe has not come to the king’s table.”

30Saul flew into a rage against Jonathan. “Youson of a perverse, rebellious woman!” heshouted. “I know that you side with the son ofJesse—to your shame, and to the shame of yourmother’s nakedness! 31For as long as the son ofJesse lives on earth, neither you nor your king-ship will be secure. Now then, have him broughtto me, for he is marked for death.” 32But Jon-athan spoke up and said to his father, “Whyshould he be put to death? What has he done?”33At that, Saul threw his spear at him to strikehim down; and Jonathan realized that his fatherwas determined to do away with David. 34Jon-athan rose from the table in a rage. He ate nofood on the second day of the new moon, be-cause he was grieved about David, and becausehis father had humiliated him.

35In the morning, Jonathan went out into theopen for the meeting with David, accompanied

1 SAMUEL 20:25

26. It’s accidental Hebrew: mikreh hu. Thenext sentence, “He must be impure and not yetpurified,” suggests that mikreh (literally, “acci-dent”) is here used in the technical sense of an“accidental” seminal emission, which puts one ina state of ritual impurity (see Deut. 23:11). Thisis also Rashi’s understanding (see BT Pes. 3a).

30. Saul’s harsh criticism of Jonathan, andthe subsequent gesture of aggression against him,served as the basis for Rabbinic and medieval dis-cussions about the limits of reproof. According toancient traditions preserved in the Talmud (BTAr. 16b), the Sages variously placed the limit atcursing, rebuking, shouting, or smiting.


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by a young boy. 36He said to the boy, “Run aheadand find the arrows that I shoot.” And as theboy ran, he shot the arrows past him. 37Whenthe boy came to the place where the arrows shotby Jonathan had fallen, Jonathan called out tothe boy, “Hey, the arrows are beyond you!”38And Jonathan called after the boy, “Quick,hurry up. Don’t stop!” So Jonathan’s boy gath-ered the arrows and came back to his master.—39The boy suspected nothing; only Jonathanand David knew the arrangement.—40Jonathanhanded the gear to his boy and told him, “Takethese back to the town.” 41When the boy gotthere, David emerged from his concealment atthe Negeb. He flung himself face down on theground and bowed low three times. They kissedeach other and wept together; David wept thelonger.

42Jonathan said to David, “Go in peace! Forwe two have sworn to each other in the nameof the L: ‘May the L be [witness] be-tween you and me, and between your offspringand mine, forever!’”

1 SAMUEL 20:36

41. emerged from his concealment at theNegeb This rendition is interpretative; literally,“rose up from beside the Negeb.” Possibly, the

phrase is best understood as “arose from his placeof concealment near the Ezel stone in the Negeb”(cf. v. 19).


etz hayim may june - rabbinical assembly · 2020-04-29 · 1 samuel 20:18 1 samuel 20:19. the other...

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