YINR 929: Tanach Yomi

Josh Blechner

A short thought for each chapter/perek in Tanach for Tanach yomi/daily Bible study by Josh Blechner

  1. 1d ago

    I Shmuel 21: The Sword in the Sanctuary

    David escapes from Shaul and runs to Nov, a city of priests. There, David asks Achimelech for bread and a weapon. Achimelech replies that the only bread available is the holy bread and that the only sword available is Goliath’s sword, which has been kept in the sanctuary. This interaction is difficult. Why did David run to Nov if he needed ordinary provisions and weapons? David must have known that a city of priests would be unlikely to have non-sacred bread readily available. He also would have been unlikely to find an ordinary weapon there, particularly in light of God’s command regarding the altar: “And if you make for Me an altar of stones, do not build it of hewn stones; for by wielding your sword upon them you have profaned them” (וְאִם־מִזְבַּח אֲבָנִים תַּעֲשֶׂה־לִּי לֹא־תִבְנֶה אֶתְהֶן גָּזִית כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלְלֶהָ) (Exodus 20:22). Presumably, the problem mentioned in chapter 13, that the Philistines had outlawed weapon production in Israel, had already been resolved. Perhaps David went to Nov because he expected the priests to serve as neutral arbiters. As religious leaders, they might have offered him protection or at least a way to explain his sudden flight from the king. Yet this possibility is undermined by the fact that David lies to Achimelech about his mission. If David truly viewed Nov as a sanctuary where he could safely reveal what happened, why conceal the truth? Perhaps the request for the sword was precipitated by David seeing Doeg. The text introduces Doeg immediately before David asks for a weapon: “Now one of Saul’s officials was there that day, detained before the LORD; his name was Doeg the Edomite, Saul’s chief herdsman” (וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי ה׳ וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל). “David said to Ahimelech, ‘Haven’t you got a spear or sword on hand? I didn’t take my sword or any of my weapons with me, because the king’s mission was urgent’” (וְעַתָּה יֵשׁ תַּחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְכֵלַי לֹא־לָקַחְתִּי בְיָדִי כִּי־הָיָה דְבַר־הַמֶּלֶךְ נָחוּץ) (verses 8–9). David may have been speaking calmly to Achimelech when he suddenly noticed Doeg. David may have remained outwardly composed; inside David may have been panicking. David quickly asks for a weapon so that David would not be defenseless if Doeg attempted to capture or kill him. In this reading, however, David’s conduct is deeply troubling. David should have realized that if Doeg returned to Shaul, Achimelech and the entire city of Nov would be placed in danger. Instead of quietly allowing Doeg to leave as a witness against the priests, David might have confronted Doeg immediately, even if that required violence. Perhaps, however, David’s original goal was never simply to obtain food. David may have gone to Nov specifically to retrieve Goliath’s sword. The request for bread would then have been a way to test Achimelech and create a justification for approaching the sacred objects. After receiving the bread, David could ask innocently whether any weapon was available, knowing that Goliath’s sword was the only suitable weapon in the sanctuary. Unfortunately, David does not notice Doeg until it is too late. Doeg has already seen David, and David’s attempt to obtain food and a weapon has unintentionally placed Achimelech and the entire priestly city in mortal danger. The scene therefore marks a painful change in David’s character. The hero who once trusted God’s protection against Goliath now survives through deception, and those around David suffer the consequences of David’s decisions

  2. 2d ago

    I Shmuel 20: Goodnight New Moon

    No one knows for sure why the Haftorah is read every week. The practice appears in the Talmud, but no reason is given. The popular opinion is that during persecution at the hands of the Romans, when the reading of the Torah was forbidden, the Rabbis established the practice of reading a part of the book of Neviim that related to that week’s portion. The problem is that this theory only appears in commentary hundreds of years after the Roman period. The Gemara does talk about special haftorot that were read if a holiday falls out on Shabbat. When Rosh Chodesh falls out on a Sunday, the day after Shabbat, the Haftorah is chapter 20 of Samuel. The Haftorah acts as acalendar reminder with David and Jonathan’s discussion that “tomorrow is RoshChodesh.” The chapter is the first reference to a Rosh Chodesh ceremony sinceMoshe commanded the people to observe the new moon as the first mitzvah. Whatis the significance of the story taking place on the day before Rosh Chodesh? Itcould simply be that this seminal story took place on Rosh Chodesh. It was atime that David was expected to be at the king’s side for a feast. It is clearfrom this chapter that the date had strong significance in Israel at the timethat the king would have an official feast on that day. Based on David andJonathan’s alibi for David, it also seems that it was a date that familieswould get together for their own feasts. But there must have been otheroccasions for David to go missing. He was Shaul’s court musician and one of hiswarriors, so this answer does not seem fulfilling. The new moon is also the best time for a secret meeting to take place in a field. During a full moon, the sky is bright and someone could not as easily slip away into the shadows. On Rosh Chodesh, the moon is just a sliver, filling the land in darkness. Another possibility is that Rosh Chodesh and its sliver of a moon had a dual symbolism for the shift that was happening in the leadership of Israel. The new moon wasat the same time symbolic of the new kingship of David that was just forming and also symbolic of Shaul’s reign coming to an end with the light of the first king the darkest it has ever been.

  3. 3d ago

    I Shmuel 19: Dovid ben Yishai's Day Off

    In the 1986 teen comedy Ferris Bueller’s Day Off, Ferris, played by Matthew Broderick, is a wise cracking high school kid. Ferris has a grand idea of playing hooky from school with his girlfriend and his best friend. First, though, he needs to convince his parents that he is sick. To do this, he builds an elaborate ruse. He rigs his door with a string. When someone opens the door to his room, the string activates a contraption that turns on a tape recording of him snoring. It also manipulates a mannequin that he placed in his bed. The person opening the door will think the person inside is snoring away. It tricks his mother, but later in the film (spoiler alert), his sister comes crashing into his room and pulls the strings revealing the mannequin under the bed. Perhaps John Hughes, the director of the film, got this idea from chapter 19. Shaul’s son Jonathan is infatuated with David, but so is his sister, Michal. David was originally slated to marry Shaul’s eldest daughter, but Shaul gives her away before David can actually marry her. Instead, Shaul sends his officers to encourage David to marry Michal, Shaul’s other daughter. Shaul thinks Michal will help spy on David, but instead, like her brother, she supports her husband. In a scene reminiscent of Rachav and the two spies in the book of Joshua, Shaul’s soldiers race to David and Michal’s house to kill David. Michal warns David and lowers him out the window. To trick the officers, she places the house terafim under the sheets with goatskin. Like Ferris’ mother, Shaul’s guards are tricked into thinking David is sick in the bed. What are these terafim? The word is usually translated as an idol. Rachel stole her father’s terafim back in Genesis. Metzudat Zion is troubled by the idea that David and Michal would have idols in their house. Instead, he explains that the word could be used as idol, but also that women would have statues of their husbands so they could think about them while they were away. These were not idols, but Michal’s David mannequins. Me’am Loez believes that these were certain devices that one used to read the constellations, something that was not considered idol worship. Radak also brings this answer but rejects it as such devices would not be in a human shape. A simple answer is that terafim is simply a term used to mean statue, not necessary one that is for idol worship. Whatever the terafim were, the ruse worked, and David was able to play hooky with his friends.

  4. 6d ago

    I Shmuel 18: What Shifted for Shaul?

    After the excitement of chapter 17, things begin to shift for Shaul and David. Why did it shift for Shaul? The chapter begins with three reasons: 1) Jonathan and David. The chapter begins with Jonathan professing his love for David. As a symbol for this elevated relationship, Jonathan gives David his cloak: “Jonathan took off the cloak and tunic he was wearing and gave them to David, together with his sword, bow, and belt” (וַיִּתְפַּשֵּׁט יְהוֹנָתָן אֶת־הַמְּעִיל אֲשֶׁר עָלָיו וַיִּתְּנֵהוּ לְדָוִד וּמַדָּיו וְעַד־חַרְבּוֹ וְעַד־קַשְׁתּוֹ וְעַד־חֲגֹרוֹ) (verse 4). Earlier in chapter 15, Shaul ripped Shmuel’s cloak after Shmuel decreed that Shaul would no longer be king. The cloak is symbolic of the kingship, and Jonathan presenting David with the cloak of the next in line would be equally symbolic. Jonathan’s loyalty to David over his father certainly irked him. 2) The Women of Israel. Shaul places David in charge of a division of the army. Not surprisingly, David is extremely successful. When David and Shaul would return from battle, the woman would sing victory songs: “Saul has slain his thousands; David, his tens of thousands!” (הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו) (verse 7). This time, the text reveals that Shaul was “greatly distressed and vexed” and that “from that day on Saul kept a jealous eye on David” (וַיִּחַר לְשָׁאוּל מְאֹד וַיֵּרַע בְּעֵינָיו הַדָּבָר הַזֶּה ... וַיְהִי שָׁאוּל עוֹיֵן אֶת־דָּוִד מֵהַיּוֹם הַהוּא וָהָלְאָה) (verse 9). Shaul was at the tipping point, but it took divine intervention to push him over the edge. 3) God. In Exodus, God wanted to teach Pharoah a lesson, so he hardened Pharoah’s heart. God intervenes here as well. “The next day an evil spirit of God gripped Saul and he began to nabeh in the house…” (וַיְהִי מִמָּחֳרָת וַתִּצְלַח רוּחַ־אֱלֹהִים רָעָה אֶל־שָׁאוּל וַיִּתְנַבֵּא בְּתוֹךְ הַבָּיִת) (verse 10). The Hebrew word nabeh is a little uncertain. The literal translation is that he prophesied, but some comment that he began to rave wildly. Rashi explains that a madman and a prophet often can sound the same. The use of the word serves a dual purpose. The first is to emphasize that Shaul’s reaction was from God. The second, perhaps, references Shaul right after Shmuel anoints him. Shaul returns home, but on the way encounters a group of prophets. “Thereupon the spirit of God gripped him, and he spoke in ecstasy among them” (וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָם) (10:10). Shaul started his career with God, tapping him into the divine spirit. He was a changed man. Now, God is flipping that, and he switches over from the ramblings of a prophet to the ramblings of a madman. So why does the Navi use these three reasons? Each of them shows a loss on the pillars of Shaul’s kingship. The first is the loss of his family with Jonathan defecting to David. The second is the loss of the people with the women chanting for David. And the third is the loss of God with God shifting from the divine spirit to a spirit of a madman.

  5. Aug 12

    I Shmuel 17: A Metaphor is Born

    David defeats Goliath. The weak defeats the strong. The upstart team that defeats the number one seed. The ragtag army that defeats a superpower. The story of chapter 17 is one of the most retold, repackaged, repurposed stories in Tanach. It is no surprise that this encounter has been depicted many times in famous works of art. The upstart Goliath is often depicted as a giant man, with heavy armor, and a large spear or sword. David is a young child with only a tunic or fabric cloths on him. An example of artwork that depicts the scene later in the story is Caravaggio’s David and Goliath. Caravaggio depicts the aftermath of the battle. This painting shows a youthful David leaning over the defeated Goliath. Goliath is missing his helmet, and has the mark of the stone wound on his forehead. David seems to be using his slingshot to sever Goliath’s head. Notice how Caravaggio flips the script on size. Goliath, the menacing giant is laying on the ground with most of his body hidden by shadow. David looms large over him, kneeling on his back. David is also almost entirely bathed in light symbolic of God shining his light on David. Goliath is disappearing into the dark shadows whence he came. David also is using the string from his slingshot to sever Goliath’s head. This is different from the text. “David ran up and stood over the Philistine, grasped his sword and pulled it from its sheath; and with it he dispatched him and cut off his head” (verse 51). Why would Caravaggio change this fact of the story? Perhaps he was trying to emphasize the victory of David over Goliath with a simple string. Other painting depict David in a strong stance standing over Goliath holding Goliath’s sword. Those images make David look menacing and strong. Caravaggio’s David is still the simple shepherd’s boy who has to work with a rope to cut off Goliath’s head. We do not get to see David’s expression. It looks like he is focused on the task. Goliath’s face is frozen in surprise. These expressions match the battle before. David unafraid and focused on defending God, and Goliath in shock that a shepherd’s boy could defeat him.

  6. Aug 11

    I Shmuel 16: Fear

    God instructs Shmuel to move on from Shaul and anoint someone else as king. Shmuel's response is surprising: “Samuel replied, ‘How can I go? If Saul hears of it, he will kill me.’” (וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי) (verse 2). Shmuel's reaction is fear. Yet the fear seems irrational. Shmuel is the honored prophet and former judge of Israel. He anointed Shaul and has already informed him twice that his kingdom will not endure. Neither time did Shaul threaten him or even lash out against him. Nevertheless, Shmuel imagines the worst. Shmuel is not the only person gripped by fear at the beginning of the chapter. When he arrives in Bethlehem, “the elders of the city went out in alarm to meet him and said, ‘Do you come on a peaceful errand?’” (וַיֶּחֶרְדוּ זִקְנֵי הָעִיר לִקְרָאתוֹ וַיֹּאמְרוּ הֲשָׁלֹם בּוֹאֶךָ) (verse 4). Here too, the fear seems puzzling. Shmuel regularly traveled throughout the country. Why would the elders panic at the sight of the nation's leading prophet? Abarbanel explains that they saw Shmuel approaching with a calf and assumed he had come to perform the ceremony of the eglah arufah. They feared that a murdered body had been discovered nearby and that their city might be implicated. In this reading, the calf provided Shmuel with the perfect cover for his journey while simultaneously explaining the townspeople's unease. The common thread connecting both episodes becomes clear later in the chapter. At the sacrificial feast, Shmuel sees Eliav, Yishai's eldest son. Eliav is tall, impressive, and kingly in appearance, much like Shaul. Immediately Shmuel assumes he has found God's chosen successor. God rebukes him: “Pay no attention to his appearance or his stature, for I have rejected him. For not as man sees does the LORD see; man sees only what is visible, but the LORD sees into the heart” (אַל־תַּבֵּט אֶל־מַרְאֵהוּ וְאֶל־גְּבֹהַּ קוֹמָתוֹ כִּי מְאַסְתִּיהוּ... כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַה׳ יִרְאֶה לַלֵּבָב) (verse 7).This statement is not merely about Eliav. It is the interpretive key to the entire chapter. Human beings see with their eyes and then fill in the gaps with assumptions. Shmuel sees the possibility of danger and assumes Shaul will kill him. The elders of Bethlehem see a prophet carrying a calf and assume disaster has struck their town. Shmuel sees a tall, handsome firstborn and assumes he must be the future king. In every case, appearances lead to mistaken conclusions.God, however, sees what human beings cannot. God sees into the heart. He knows that Shaul is not plotting against Shmuel. He knows that Bethlehem has nothing to fear. Most importantly, He knows that the future king is not the son who looks like a king, but the son whose character makes him one. Israel's first king was chosen largely because he appeared kingly. This time God chooses differently. David may not look like a king on the outside, but he is already a king on the inside.

  7. Aug 10

    I Shmuel 15: Drama Class

    Chapter 15 is full of drama. Shmuel tasks Shaul with a clear charge: wipe out Amalek- men, women, children, cattle. Shmuel invokes God’s longstanding promise from Exodus setting the chapter’s tone. Shaul destroys everything except Agag and the choicest cattle. The next morning Shaul runs to Shmuel and excitedly proclaims that he upheld God’s word. But Shaul does not know that Shmuel spent the night entreating God to overturn a decree against Shaul. Shmuel angrily confronts Shaul over the sound of bleating animals. Shaul earnestly responds that these are sacrifices. STOP! Shmuel yells at him like a teacher who has had it with their student’s excuses. Shmuel raises the heat: Shaul thought he was a simple man, but God made him king. Shaul doubles down: “But I did obey the LORD! I performed the mission on which the LORD sent me” (וָאֶשְׁמַע בְּקוֹל ה׳ וָאֵלֵךְ בַּדֶּרֶךְ אֲשֶׁר־שְׁלָחַנִי ה׳) (verse 21). Shaul just cannot see what he did wrong. Shmuel lashes out in a dramatic verse that the later prophets will borrow. Does God care about sacrifices? God desires obedience. The verse ends with the first of three turns of phrases in the chapter- “because you have rejected God, God has rejected you!” (יַעַן מָאַסְתָּ אֶת־דְּבַר ה׳ וַיִּמְאָסְךָ מִמֶּלֶךְ) (verse 23). Imagine how Shaul feels here. He was not trying to hide the anything. Based on his protestations, he honestly felt that he had done the right thing. He responds that the people wanted to give sacrifices. One could argue that Shaul is trying to throw the people under the bus, but that interpretation does not match the text. Shaul is being truthful and earnest. Shaul’s problem from the start was his weakness in the face of the people. Even last chapter he went against two oaths because the people pushed to save Yonatan. The drama reaches its zenith. Shaul begs Shmuel to give him the curtesy of accompanying him back to camp. Shmuel angerly turns to storm away and Shaul grabs the hem of Shamuel’s high-quality robe, tearing it. Such a cloak would only tear if Shaul pulled as hard as Shmuel tried to walk away. Shmuel turns to Shaul with a second biting pronouncement: “The LORD has this day torn the kingship over Israel away from you and has given it to another who is worthier than you.” (קָרַע ה׳ אֶת־מַמְלְכוּת יִשְׂרָאֵל מֵעָלֶיךָ הַיּוֹם וּנְתָנָהּ לְרֵעֲךָ הַטּוֹב מִמֶּךָּ) (verse 28). Shmuel finally relents without adding one more bit of drama. He summons Agag, who knows that death is near. He turns to Agag with his final biting turn of phrase: “As your sword bereaved mothers, so too with your mother be bereaved.” (כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ כֵּן־תִּשְׁכַּל מִנָּשִׁים אִמֶּךָ) Then Shmuel kills Aagag. This is the only time Shmuel kills someone in the whole book. The chapter ends with the dramatic statement: “Samuel never saw Saul again to the day of his death. But Samuel grieved over Saul, because the LORD regretted that He had made Saul king over Israel.” (וְלֹא־יָסַף שְׁמוּאֵל לִרְאוֹת אֶת־שָׁאוּל עַד־יוֹם מוֹתוֹ כִּי־הִתְאַבֵּל שְׁמוּאֵל אֶל־שָׁאוּל וַה׳ נִחָם כִּי־הִמְלִיךְ אֶת־שָׁאוּל עַל־יִשְׂרָאֵל) (verse 35). This last verse reveals Shmuel’s inner turmoil. The stone faced servant of God depicted in this chapter, was crying inside for his protégée.

  8. Aug 9

    1 Shmuel 14: Judges Yet Again

    This very long chapter details the attack against the Philistines Once again the text references the book of judges. Here, the three references are to Yiftach, Shimshon, and Gideon. In Judges, Shimson travels to Philistine to meet the parents of his new bride. Along the way he encounters and kills a lion. When he returns, the lion has a full beehive growing inside. Hungry from his trip, Shimshon grabs some honey and eats it. He then uses the honey in the lion to create a parable to try to trick the Philistines. In the end, they coerce his bride to reveal the answer to the riddle. In revenge, Shimshon lets loose 250 foxes with fire on their tails. The second story is Yiftach’s pronouncement that if he is victorious in battle, he will sacrifice the first thing that walks through his door. When he returns form battle, his daughter is the first thing to walk to greet him. The text is ambiguous, but there is a possibility that he sacrifices his daughter. In chapter 14, Yonatan, Shaul’s son sets out on a black ops mission to the Philistine camp with his arms bearer. They startle the Philistine camp and kill a group of soldiers. The attack leads to confusion in the Philistine camp. Like in the story of Gideon, the Philistines attack each other in the confusion. Shaul rallies the Israelite army and sets a vow that no one eat any food until the battle is over. This nonsensical message mirror’s Yiftach’s unnecessary vow. Meanwhile, Yonatan does not know about the vow, and on the way back to the camp, he eats some honey- like Shimshon. The vow broken, Shaul seeks guidance from lots as to who broke the vow. He doubles down on the threat by declaring that even his son would not be immune. When the lots fall on Yonatan, Shaul pledges to follow through with the threat. The people rally to save Yonatan who was responsible for their great victory. The ending is a little bit sweeter than the Yiftach and Shimshon stories, for now. But why does the Navi again look to the book of Judges for symbolic messages? Yiftach was a great warrior and leader of the people until he ended his reign as a judge making a tragic error in judgment. Shaul follows the same path. He began his career as the reluctant leader who scored great victories against the Israelite foes. His reign ends tragically, though, with one unnecessary decision after another. Yonatan, on the other hand, is compared to two other leaders, but for different reasons. Yonatan’s references will foreshadow his tragic end. Like Gideon, Yonatan, was a great warrior, who very likely would have been a great king. But Yonatan turns down that opportunity in favor of David, just like Gideon turns down the kingship. Like Shimshon, Yonatan will have a tragic ending to his story. Falling on his own sword in battle with the enemy.

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A short thought for each chapter/perek in Tanach for Tanach yomi/daily Bible study by Josh Blechner