Shlomo
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The Solidification of David's Kingdom
Chapter 5 (III)
Rabbi Amnon BazakChapter 5 describes the establishment of David's kingdom through an interesting literary structure. This lesson will explore the structure, discuss the significance of the earlier battles against the Philistines, and the riddle of David's earlier children in Jerusalem.
Punishment and Repentance
Chapter 12 (II)
Rabbi Amnon BazakThis lesson discusses David’s punishments for his sin. Why didn’t David lose his kingship over a sin that seems much more severe than Shaul’s? How does David’s behavior after the loss of his son reflect on his character?
The Difference Between Individual Style and Common Values
Haftarot: Hayei Sarah
Rabbi Mosheh LichtensteinThe messages that stem from the story of selecting an heir for David - whether Adoniah or Shlomo - is that the moral legacy is the only one that will survive over time.
Double Danger
Haftarot: Va'yehi
Rabbi Mosheh LichtensteinThe king possesses a unique personal status, but is also a national figure. David's deathbed instructions to Shlomo are examined based on both elements.
An Egalitarian Obligatory Contribution
Haftarot: Shekalim
Rabbi Mosheh LichtensteinYoash suggests that funds be collected for the Temple through the priests. Why does he think this is the best way, and why does the system later change, and the money collected in a box directly in the Temple? The system is reminiscent to the Half Shekel contribution, and the anonymity enables a degree of equality in the nation's participation in the Temple. This prevents donors to contribute only in order to enhance their social status.
The Mishkan of God and the Mikdash of Shlomo
Haftarot: Teruma
Rabbi Mosheh LichtensteinShlomo forgoes the voluntary system upon which the Mishkan was constructed, and builds the Temple using a taxation system, thus forcing the nation to participate in the construction of the Temple. Why? What is the advantage of this system? What are the disadvantages? How did his decision affect the status of the Temple? The midrash blames Shlomo for his haughtiness, but also commends him for knowing how to redirect his emotions to building the house of God.
God's Presence in the Mikdash and the Mishkan
Haftarot: Pekudei
Rabbi Mosheh LichtensteinThere is an essential distinction between God's presence in the Mikdash and in the Mishkan. In the Mishkan no human intervention is necessary to promote the Shekhina, while in the Mikdash the Divine Presence is dependent on the actions of the nation. What is the reason behind this distinction? Does it stem from a different spiritual status? From a different divine leadership? Or perhaps from the approach of the present leadership (Moshe vs. Shlomo)?
Mizmor 24 (Part 3)
Shir Shel Yom (Part 3)
Rabbi Avi BaumolBoth literal and figurative interpretations exist to the third section of Mizmor 24 that discusses the entrance of the King through the gates. The various messages of the Mizmor make it appropriate to three distinct liturgical situations in which the Mizmor is said.
Struggle for the Throne
Rabbi Alex IsraelTwo approaches exist to the story of the contention over David's throne. One approach describes a political struggle with rivalries and palace intrigue, ultimately being resolved the moment the king has designated his heir. Even if another powerful candidate exists, there is an absolute transfer of power.
A second, more spiritual approach, subtly takes the reader back to the sin of David and Bat Sheva. David's withdrawal from public life in the aftermath of the sin has created a situation in which he has not designated a successor. The ultimate choice of Shlomo - Bat Sheva's son - as the heir to the throne sends a clear message that David has paid for his various sins. Shlomo ascends the throne clear of past complications; there is no residual stain on his monarchy.
Generating Stability
Rabbi Alex IsraelThe first half of chapter 2 articulates David's final will and testament to Shlomo, and the second describes how Shlomo acts to secure his position as king.
While David stresses the importance of keeping the Torah, the bulk of David's message relates to potential threats to Shlomo's ability to govern. David knows that once he has left the scene, political forces will be unleashed, factions that have remained concealed due to David's presence and authority. Interest groups will move quickly to maneuver or even unseat the young, fledgling king and Shlomo proves to know how to respond with wisdom.
Between War and Peace
Rabbi Alex IsraelYoav's murders of Avner and Amassa exhibit the simple act of dishonor to the king, and also jeopardize the prospect of national peace and unity. Yoav's bloody ways characterize the reign of David but are not appropriate for the peaceful reign of Shlomo.
Shimi Ben Gera's venture to "Akhish ben Ma'akha, King of Gat" may be hinting that this is a venture of political maneuvering on Shimi's part, an appointment with a rival king and not a simple return of slaves.
The description in Divrei HaYamim of the transition between David and Shlomo is formal, regal, ceremonial, public, and sedate in contrast to the description in Melakhim.
Shlomo's Spiritual Aspirations
Rabbi Alex IsraelShlomo's public spectacle in Givon is essentially his announcement of his initiative to transfer the altar to Jerusalem and eventually build the Mikdash there. He offers sacrifices on the central altar at Givon, but then immediately travels to Jerusalem to offer sacrifices there.
Shlomo's request for wisdom is followed by the famous case of his judgement. The story has two powerful messages: random people had access to the highest authority in the land and Shlomo sought to apply justice to the entire nation, and not simply to the upper classes.Building an Empire
Rabbi Alex IsraelShlomo's government, free of military conflict, can turn itself towards a different set of priorities; it is primarily engaged in the Temple and affairs of State. Shlomo's reign includes colossal efforts on several fronts to change the kingdom into an empire: The creation of military cities for the maintenance of a large standing army, the creation of the port city in modern-day Eilat, the development of Jerusalem as a center of world knowledge, and all of these efforts for the purpose of exalting God's name in the world. One of these endeavours is the demarcation of twelve administrative regions. Does this division to regions overtax the tribes of Yosef while exempting the tribe of Yehuda?
The Beit HaMikdash
Rabbi Alex IsraelThe Mikdash is much larger than the Mishkan and is filled with a disproportionate number of vessels in comparison to the Mishkan. The dating of the commencement of the building of the Mikdash to Yetziat Mitzrayim defines the Mikdash as the pinnacle of the redemption of Egypt. The Cherubs and the windows have a unique role in the Mikdash. The different systems for counting the months of the year are evaluated.
Majestic Buildings
Rabbi Alex IsraelThe description the building of Shlomo's palace - The House of the Lebanon Forest - interrupting the detailed description of the of the building of the Mikdash, raises troubling questions as to the relationship between the Mikdash and the palace. The bulk of chapter 7 deals with the elaborate metalwork of the Mikdash - the two pillars, the Yam, the Mekhonot and the Kiyorim. Many of these vessels seem to include imagery which reminds us of the Merkava imagery. When Ahaz king of Yehuda later rebels against God and adopts an Assyrian deity, he rids the Mikdash of the vessels with the Merkava imagery.
The Dedication of the Mikdash
Rabbi Alex IsraelThe Dedication of the Mikdash, the dedication of the Mishkan and Matan Torah at Sinai, the three foundational national events of collective revelation are linked together. This chapter raise several issues rearding the Mikdash:
- The Mikdash as a place of prayer and a conduit for all prayer, from near or far
- Is the Mikdash a place for God or a place for man?
- The place of the non-Jew in the Mikdash
The dedication concludes with God's promise that his sanctity dwelling in the Mikdash is conditional on keeping the Mitzvot.
Shlomo’s Sins
Rabbi Alex IsraelThree broad approaches exist to explain the jarring discrepancy between the love and dedication that Shlomo displayed towards God and His Mikdash and his love towards foreign women that led to idolatry.
1) The approach adopted by the majority of traditional commentaries posits that Shlomo himself did not partake in idol worship but facilitated his wives’ idolatry and it is therefore attributed to him.
2) A careful read of chapters 9 and 10 points to a wide range of failures, a sense of spiritual disorientation identified by Shlomo's overconfident abrogation of the Torah's restrictions for a king. All these lead in a direct line to the more serious offenses of chapter 11.
3) Shlomo's marriage to Pharaoh's daughter at the very outset of his reign is a competing love to his love for God as is subtly described in the text and more explicitly described in the Midrash. Shlomo is caught ideologically between competing worlds. Bat Pharaoh represents Egypt, the power and trade, the skills and crafts, wealth and international control that appeal to Shlomo's imperial mind. These come along with a religious worldview that is polytheistic and pagan. On the other side is the Torah, the Mikdash, the path of David Ha-Melekh. Shlomo is committed to both. He seeks to balance the two, but he fails.
Shlomo's Punishment
Rabbi Alex IsraelAre Shlomo's three adversaries a threat only at the end of his reign after he has sinned, or are they not so much existential threats in Shlomo's era, as the product of current dissent which becomes the seeds of future destruction?
Shlomo's punishment is mitigated because of David. Why is Shlomo's fate different than Shaul's? What merit does David have that makes God swear to him that his sons after him can be punished but cannot lose the kingdom?
The Rebellion of Yerovam
Part 1
Rabbi Alex IsraelYerovam was a man who demonstrated impressive management and leadership skills. His outstanding reputation led him to a high office when Shlomo appointed him as head of the administrative region of Yosef. However, at the point that Milo is built, Yerovam decided to confront Shlomo. Ahiya HaShiloni's traumatic prophecy, involving the tearing of a new garment, may have come to Yerovam as a result of his confrontation with Shlomo or it might have been the catalyst that caused him to rebel.
The Keys to Revealing Kohelet's Hidden Meaning
Rabbi Yitzchak Twerskyתאריך פרסום: תש"ע | |
What is the book of Kohelet about? What does it teach us? This shiur explores these questions in order to understand Kohelet on a deeper level. By examining various stories in Tanach, such as Adam and Chava, Cain and Hevel, and Para Aduma we can gain a clear understanding of the essence of Kohelet - the ability to choose between good and evil, which is critical to understanding life in general.
Prophecies to Tzor
Dr. Tova GanzelTyre was an economic and cultural power throughout the duration of the Israelite kingdom. This was the source of various problems: including the introduction of idolatry in the times of Shlomo and Ahav and the causing problems regarding Shabbat observance in Nehemya’s days. There were periods when positive ties prevailed between Israel and Tyre, including the building of David’s house by emissaries from Tyre and Hiram’s assistance in building the Temple.
While Jerusalem was conquered by the Babylonians, Tyre withstood the siege throughout the period of the Babylonian empire. The steadfastness of Tyre in contrast with the destruction of the Temple served to compound the psychological difficulty facing the inhabitants of Jerusalem: now, God’s status in the eyes of the nations had fallen even more. Not only had the god of the Babylonians seemingly prevailed over the God of Israel, but there seemed to be a different god that watched over Tyre that was even stronger than the Babylonian power. In effect, Nevukhadnetzar’s conquest of Jerusalem proved to the nations what they had wanted to demonstrate, namely, the weakness of the God of Israel. This religious challenge, and the desecration of God’s Name among the nations, are apparently the reason for the length and vehemence of the prophecy to Tyre. Tyre – which, from the earliest history of the Israelite monarchy maintained commercial ties with it – has grown arrogant to the point where it has presumed itself above the Lord God of Israel.
Yehezkel’s prophecy to Tyre and to Sidon ends with the ingathering of Israel in its land. This does not appear to be an after-thought to the prophecy, but rather an essential component, a conclusion that completes the prophecies of destruction to the nations. Sanctification of God’s Name in the eyes of the nation begins with their downfall, but it will not be open and clear until God gathers up His nation.
Tanakh and Archaeology
Part 8 - The Unified Kingdom
Rabbi Amnon BazakAll agree that in Eretz Yisrael during the period of the monarchy (referred to by archaeologists as the Iron Age II), there was a real upheaval, with a new culture growing upon the ruins of the Canaanite cities. The classic view of biblical archaeology connected this phenomenon with David and Shlomo, whose political and economic power is attested to in Tanakh. However, in recent years this evidence has been rejected by some scholars from the “Lox Chronolgy” school of thought.
Tanakh and Archaeology
Part 9 - The Unified Kingdom (continued)
Rabbi Amnon BazakBetween 2007 and 2012, excavations were undertaken at Khirbet Qeiyafa in the Ela Valley, discovering the ruins of a large fortified city surrounded by an impressive casemate wall. Burned pits of olives discovered on-site and sent for carbon 14-testing led to the dating of the city to the early 10th century B.C.E. – the period of David. In addition, further discoveries have shown that the city was unquestionably an Israelite – not Philistine – habitation.
The existence of a Judean city of this size attests to the fact that the wave of urbanization characterizing the transition to the Iron Age II did in fact occur at the beginning of the unified kingdom, and that at the time of David's monarchy, fortified cities already existed in Judea.
These new findings have had a significant impact, and the supporters of the "low chronology" have been hard-pressed to explain them.
At the same time, the question of why more artifacts from the period of the unified kingdom have not been discovered to date in Jerusalem must be addressed. It is reasonable to assume that this phenomenon is the result of Jerusalem having undergone continuous construction from the Middle Bronze Age up until modern times, such that it is difficult to find artifacts from the Bronze and Iron Ages. It is relatively easy to find artifacts from destroyed layers of cities, and this explains why findings testifying to the destruction of the Second Temple have been discovered. By contrast, no buildings whatsoever have been found from the Persian or early Hellenistic periods, even though no-one questions the existence of the city during these times.
Throughout Sefer Shmuel, we find many descriptions of wars, including their geographical and strategic aspects, attesting to a high level of proficiency in this material on the part of the author. It is very difficult to propose that an author during a later period could have provided these descriptions of events, field conditions, and roads which were sometimes far removed from the areas where these books are assumed to have been written.
The fundamental argument of adherents of the "low chronology" is that the narratives about David were created at a later time, with a view to glorifying the founder of the dynasty. This approach utterly ignores the simple fact that there is no character who is criticized so closely and sharply in Tanakh as David. Why would anyone seeking to glorify the royal house of David and Shlomo want to describe all the difficult and complex episodes involving its first two kings? To date, no satisfactory explanation has been offered for this phenomenon.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 7 - Textual Amendments
Rabbi Amnon BazakAn examination of several proposals to amend the biblical text shows that while the amendment might make sense on a superficial level, they miss various literary messages in the text. Therefore, the greatest degree of caution must be exercised in this area.
Adoniyahu's Insurrection and the King's Clothing
Rabbi David SilverbergARAM
Mount Moriah
Eilat
Jordan River
Hazor
Hamat (syria)
Tyre
Gezer
Tadmor
Kavul
Giveon
Arubot
Kveh
Upper Beit Horon
Lower Beit Horon
Tifsah
The Second Haftara for Hanukka
Rabbi Aytan KaddenIntroduction to Nehemya
Rabbi Tzvi SinenskyA cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.
While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.
Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo.
The David and Batsheva Episode
Rabbi David Fohrmanתאריך פרסום: 5777 | | 58 minutes
We will examine the David and Batsheva episode - a very difficult episode in Tanakh, and our focus will be its aftermath. The child that is conceived dies – David prays for him to survive, but the child dies. Why, though, does Shlomo live? He, too, is born in the immediate aftermath. Not only does Shlomo live, but Gid seems ecstatic about his birth. Is there another dimension to the Tanakh's emphasis on the urgency with which David prays for the first child to survive? To find answers, we look for clues through a close reading of related Tanakh texts.
In the prophet Natan's analogy of the "poor man's lamb," who is the lamb in the story, and does it hint at Uriah's childlessness? We compare the story of Yitzhak's birth to that of Shlomo. Both are "miracle children" who survive after seemingly-impossible situations whose destiny is to carry on a dynasty of sorts. Finally, we look at Shlomo's dream and the story of the two women in the court case that Shlomo solves. The court case with the two women may be the final key to explaining why Shlomo ultimately survived, if we look at it as yet another parable. Shlomo asks for wisdom, and God grants him wisdom - but perhaps not in the way Shlomo expects.
The Thread of the Davidic Dynasty
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 9 minutesMizmor 50 and the 2nd David collection D2 (51-72) – its Structure and Story
Why would the mizmorim of David be presented in separate collections from the 1st David collection (D1) in Book I? Wouldn’t it make more sense to just compile all of David’s mizmorim together in the book of Tehillim?
The analysis and context of Mizmor 50, the first mizmor of the Asaf Collection (50; 73-83), offer meaningful insights into the structure of Book II. Mizmorim 51-72 comprise the 2nd “for David” collection (D2). Insights from intertextual comparison with II Samuel 11-12 and contextual reading of D2 will reveal the overall structure and narrative, beginning with the moral foundation required for royalty (51) and continuing with events that occurred during David’s reign, including David’s old age (71, 9) when he passed his kingdom on to his son Shlomo (72). Differences between the D1 (3-41) and D2 collections are discussed.וַיַּקְהֵ֣ל דָּוִ֣יד אֶת־כָּל־שָׂרֵ֣י יִשְׂרָאֵ֡ל שָׂרֵ֣י הַשְּׁבָטִ֣ים וְשָׂרֵ֣י הַמַּחְלְק֣וֹת הַמְשָׁרְתִ֪ים אֶת־הַמֶּ֟לֶךְ וְשָׂרֵ֣י הָאֲלָפִ֣ים וְשָׂרֵ֣י הַמֵּא֡וֹת וְשָׂרֵ֣י כָל־רְכוּשׁ־וּמִקְנֶה֩ ׀ לַמֶּ֨לֶךְ וּלְבָנָ֜יו עִם־הַסָּרִיסִ֧ים וְהַגִּבּוֹרִ֛ים וּֽלְכָל־גִּבּ֥וֹר חָ֖יִל אֶל־יְרוּשָׁלִָֽם׃
I Chronicles 28, verse 1
וַיִּתְחַזֵּ֛ק שְׁלֹמֹ֥ה בֶן־דָּוִ֖יד עַל־מַלְכוּת֑וֹ וַיהוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וַֽיְגַדְּלֵ֖הוּ לְמָֽעְלָה׃
II Chronicles 1, verse 1
וַיִּשְׁלַ֧ח יְהוָ֛ה אֶת־נָתָ֖ן אֶל־דָּוִ֑ד וַיָּבֹ֣א אֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ שְׁנֵ֣י אֲנָשִׁ֗ים הָיוּ֙ בְּעִ֣יר אֶחָ֔ת אֶחָ֥ד עָשִׁ֖יר וְאֶחָ֥ד רָֽאשׁ׃
II Samuel 12, verse 1
וַ֠יִּשְׁלַח חִירָ֨ם מֶֽלֶךְ־צ֤וֹר אֶת־עֲבָדָיו֙ אֶל־שְׁלֹמֹ֔ה כִּ֣י שָׁמַ֔ע כִּ֥י אֹת֛וֹ מָשְׁח֥וּ לְמֶ֖לֶךְ תַּ֣חַת אָבִ֑יהוּ כִּ֣י אֹהֵ֗ב הָיָ֥ה חִירָ֛ם לְדָוִ֖ד כָּל־הַיָּמִֽים׃ (ס)
I Kings 5, verse 15
וַיַּ֣עַשׂ בַּדְּבִ֔יר שְׁנֵ֥י כְרוּבִ֖ים עֲצֵי־שָׁ֑מֶן עֶ֥שֶׂר אַמּ֖וֹת קוֹמָתֽוֹ׃
I Kings 6, verse 23
וְאֶת־בֵּיתוֹ֙ בָּנָ֣ה שְׁלֹמֹ֔ה שְׁלֹ֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה וַיְכַ֖ל אֶת־כָּל־בֵּיתֽוֹ׃
I Kings 7, verse 1
וַיִּשְׁלַח֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה וַיִּקַּ֥ח אֶת־חִירָ֖ם מִצֹּֽר׃
I Kings 7, verse 13
וַיָּ֨קֶם יְהוָ֤ה שָׂטָן֙ לִשְׁלֹמֹ֔ה אֵ֖ת הֲדַ֣ד הָאֲדֹמִ֑י מִזֶּ֧רַע הַמֶּ֛לֶךְ ה֖וּא בֶּאֱדֽוֹם׃
I Kings 11, verse 14
וַיָּבֹ֞א אֲדֹנִיָּ֣הוּ בֶן־חַגֵּ֗ית אֶל־בַּת־שֶׁ֙בַע֙ אֵם־שְׁלֹמֹ֔ה וַתֹּ֖אמֶר הֲשָׁל֣וֹם בֹּאֶ֑ךָ וַיֹּ֖אמֶר שָׁלֽוֹם׃
I Kings 2, verse 13
וַיִּשְׁלַ֤ח הַמֶּ֙לֶךְ֙ וַיִּקְרָ֣א לְשִׁמְעִ֔י וַיֹּ֣אמֶר ל֗וֹ בְּֽנֵה־לְךָ֥ בַ֙יִת֙ בִּיר֣וּשָׁלִַ֔ם וְיָשַׁבְתָּ֖ שָׁ֑ם וְלֹֽא־תֵצֵ֥א מִשָּׁ֖ם אָ֥נֶה וָאָֽנָה׃
I Kings 2, verse 36