Difference between revisions of "David's Deathbed Instructions to Shelomo/2"
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<point><b>"וְלֹא תוֹרֵד שֵׂיבָתוֹ בְּשָׁלֹם שְׁאֹל"</b> – Abarbanel reinterprets this phrase, claiming that it does not mean that Shelomo should kill Yoav but that the two should not sit in peace with each other. In other words, David tells Shelomo that he should exile Yoav, and thus eliminate any threat he might represent.</point> | <point><b>"וְלֹא תוֹרֵד שֵׂיבָתוֹ בְּשָׁלֹם שְׁאֹל"</b> – Abarbanel reinterprets this phrase, claiming that it does not mean that Shelomo should kill Yoav but that the two should not sit in peace with each other. In other words, David tells Shelomo that he should exile Yoav, and thus eliminate any threat he might represent.</point> | ||
<point><b>"אַל תְּנַקֵּהוּ.. וְהוֹרַדְתָּ אֶת שֵׂיבָתוֹ בְּדָם שְׁאוֹל"</b> – These words are even more difficult for this approach as they imply that David was, in fact, requesting that Shelomo kill Shimi for his previous treason.  Abarbanel and Malbim, thus, explain that David is not speaking of the past, but only warning Shelomo that if Shimi acts similarly under Shelomo's reign, then "do not hold him guiltless..." but kill him if necessary.<fn>This, though is not explicit in the verse, and necessitates adding in several words to the verse, as is evident from Malbim's paraphrase: "<b>ועתה</b> אם יחטא לך <b>אל תנקהו</b>, <b>כי איש חכם אתה וידעת את אשר תעשה לו</b> לנסותו אם פי מלך ישמור כראוי ואם רעה תמצא בו <b>והורדת את שיבתו בדם שאול</b>".</fn></point> | <point><b>"אַל תְּנַקֵּהוּ.. וְהוֹרַדְתָּ אֶת שֵׂיבָתוֹ בְּדָם שְׁאוֹל"</b> – These words are even more difficult for this approach as they imply that David was, in fact, requesting that Shelomo kill Shimi for his previous treason.  Abarbanel and Malbim, thus, explain that David is not speaking of the past, but only warning Shelomo that if Shimi acts similarly under Shelomo's reign, then "do not hold him guiltless..." but kill him if necessary.<fn>This, though is not explicit in the verse, and necessitates adding in several words to the verse, as is evident from Malbim's paraphrase: "<b>ועתה</b> אם יחטא לך <b>אל תנקהו</b>, <b>כי איש חכם אתה וידעת את אשר תעשה לו</b> לנסותו אם פי מלך ישמור כראוי ואם רעה תמצא בו <b>והורדת את שיבתו בדם שאול</b>".</fn></point> | ||
− | <point><b>Shelomo's motives</b> – When killing both Yoav and Shimi, Shelomo alludes to their crimes against David,<fn>See his speech to Benayahu when killing Yoav:  "וְהֵשִׁיב י"י אֶת דָּמוֹ עַל רֹאשׁוֹ אֲשֶׁר פָּגַע בִּשְׁנֵי אֲנָשִׁים צַדִּקִים וְטֹבִים מִמֶּנּוּ וַיַּהַרְגֵם בַּחֶרֶב וְאָבִי דָוִד לֹא יָדָע אֶת אַבְנֵר בֶּן נֵר שַׂר צְבָא יִשְׂרָאֵל וְאֶת עֲמָשָׂא בֶן יֶתֶר" (Melakhim I 2:32) and his words to Shimi himself upon killing him:  "אַתָּה יָדַעְתָּ אֵת כׇּל הָרָעָה אֲשֶׁר יָדַע לְבָבְךָ אֲשֶׁר עָשִׂיתָ לְדָוִד אָבִי וְהֵשִׁיב י"י אֶת רָעָתְךָ בְּרֹאשֶׁךָ" (Melakhim I 2:44)</fn> suggesting that, contrary to this approach, he was indeed punishing them for those sins and not for their actions against him personally.  <br/> | + | <point><b>Shelomo's motives</b> – When killing both Yoav and Shimi, Shelomo alludes to their crimes against David,<fn>See his speech to Benayahu when killing Yoav:  "וְהֵשִׁיב י"י אֶת דָּמוֹ עַל רֹאשׁוֹ אֲשֶׁר פָּגַע בִּשְׁנֵי אֲנָשִׁים צַדִּקִים וְטֹבִים מִמֶּנּוּ וַיַּהַרְגֵם בַּחֶרֶב וְאָבִי דָוִד לֹא יָדָע אֶת אַבְנֵר בֶּן נֵר שַׂר צְבָא יִשְׂרָאֵל וְאֶת עֲמָשָׂא בֶן יֶתֶר" (Melakhim I 2:32) and his words to Shimi himself upon killing him:  "אַתָּה יָדַעְתָּ אֵת כׇּל הָרָעָה אֲשֶׁר יָדַע לְבָבְךָ אֲשֶׁר עָשִׂיתָ לְדָוִד אָבִי וְהֵשִׁיב י"י אֶת רָעָתְךָ בְּרֹאשֶׁךָ" (Melakhim I 2:44)</fn> suggesting that, contrary to the claims of this approach, he was indeed punishing them for those sins and not for their actions against him personally.  <br/> |
<ul> | <ul> | ||
<li><b>Excuse for Benayahu</b> – Abarbanel addresses the issue only by Yoav and suggests that Shelomo's words were addressed specifically to Benayahu who was uncomfortable killing Yoav by the altar.  Shelomo, thus, comforted him pointing out that Yoav was culpable on multiple fronts, not just for backing Adoniyahu, but also for having intentionally killed innocents regarding which the Torah itself states "וְכִי יָזִד אִישׁ עַל רֵעֵהוּ לְהׇרְגוֹ בְעׇרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת" (Shemot 24:14).</li> | <li><b>Excuse for Benayahu</b> – Abarbanel addresses the issue only by Yoav and suggests that Shelomo's words were addressed specifically to Benayahu who was uncomfortable killing Yoav by the altar.  Shelomo, thus, comforted him pointing out that Yoav was culpable on multiple fronts, not just for backing Adoniyahu, but also for having intentionally killed innocents regarding which the Torah itself states "וְכִי יָזִד אִישׁ עַל רֵעֵהוּ לְהׇרְגוֹ בְעׇרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת" (Shemot 24:14).</li> |
Version as of 02:39, 25 April 2018
David's Deathbed Instructions to Shelomo
Exegetical Approaches
Changing Circumstances
David asked Shelomo to deal with his opponents even though he himself had not done so because he realized that with the change of monarch, there was to be an accompanying change in the strength of the kingdom. This approach subdivides regarding the direction of this change and whether it views David or Shelomo as the stronger king:
From Weakness to Strength
As much of David's reign was marked by turmoil and attempted rebellions, he never found himself in the position of strength needed to assassinate his opponents.
- Beginning – David became king amid political unrest and civil war. Yoav killed Avner right when David was attempting to unite Israel under his leadership, making David hesitant to retaliate, as he says: "וְאָנֹכִי הַיּוֹם רַךְ וּמָשׁוּחַ מֶלֶךְ".1
- Middle – The middle of David's reign was marked by both defensive and offensive wars, and thus was also not an opportune time to eliminate one's chief general. After David's sin with Batsheva, and Yoav's role in the cover-up, it became increasingly difficult to kill him. Finally, the family troubles that plagued David in the aftermath of the sin likely further contributed to his passive attitude.
- End – The end of David's reign was filled with attempted coups. Thus, after Avshalom's rebellion, when Shimi hinted that if David forgave him for his curse he would ensure that the tribes of Yosef re-pledge their allegiance him, David did not feel like he had any other choice but to agree not to kill him. Similarly, after Sheva. b. Bichri's coup, David was again in no position to eliminate Yoav.2
- It is possible that David was not telling Shelomo to act immediately, but rather to wait until he was established on the throne.
- David also likely felt that he had ushered in an era of stability on the international fronts, allowing Shelomo to focus on the homefront.
- Finally, David recognized his son's wisdom,3 which could compensate for lack of experience or power.
From Strength to Weakness
As David was a strong king, he had no need to kill his opponents and could keep them in check without bloodshed. Shelomo, though, was a young boy who would need to rid himself of any threats to his kingdom.
Change of Heart
During most of his reign, David intentionally maintained a policy of clemency towards his enemies, refusing to kill them. The stresses of the end of his life, however, hardened him, making him rethink this policy and instruct Shelomo to act differently.
No Change
David's instructions to Shelomo were not a request to exterminate his enemies, and did not reflect a reversal of the policies of his own reign. He was simply warning his son to be wary of potential political opponents.
- Shelomo's inexperience – He points that since Shelomo was still an inexperienced king,7 in the same position that David himself had been when Yoav killed Avner, it does not make sense that David would have instructed him to do what he himself had been loathe to do under the same circumstances.
- Oath to Shimi still binding – He further points out that asking Shelomo to kill Shimi would be reneging on his oath. The fact that the death would be by proxy would not absolve David of guilt.
- "וַיָּשֶׂם דְּמֵי מִלְחָמָה בְּשָׁלֹם" – Yoav is a trickster who pretends to be at peace, when his intention is really to kill. The phrase "וַיָּשֶׂם דְּמֵי מִלְחָמָה בְּשָׁלֹם" means that Yoav's spilling of blood was an action worthy of doing only in wartime, against an enemy, yet he did so against those with whom he was supposedly at peace. David, thus, warns Shelomo to be careful in his interactions with Yoav, and to be fully cognizant of his potential for deceit .
- "וַיִּתֵּן דְּמֵי מִלְחָמָה בַּחֲגֹרָתוֹ" – David shares that Yoav had put the blood of Avner and Amsa on his belt and shoe for all to see to teach Shelomo that Yoav is someone who gloats over his evil deeds, as if they were worthy of emulation.
- Excuse for Benayahu – Abarbanel addresses the issue only by Yoav and suggests that Shelomo's words were addressed specifically to Benayahu who was uncomfortable killing Yoav by the altar. Shelomo, thus, comforted him pointing out that Yoav was culpable on multiple fronts, not just for backing Adoniyahu, but also for having intentionally killed innocents regarding which the Torah itself states "וְכִי יָזִד אִישׁ עַל רֵעֵהוּ לְהׇרְגוֹ בְעׇרְמָה מֵעִם מִזְבְּחִי תִּקָּחֶנּוּ לָמוּת" (Shemot 24:14).
- Shelomo deviated from David's will – This position could also respond that despite David not requesting their deaths, Shelomo, on his own, felt a need to avenge his father's honor. Thus, he went beyond his father's exhortations and when the opportunity arose, he made sure to kill his opponents10 and declare that he was punishing them not only for their disloyalty to him but also for their prior deeds.