Torah Reading Services include a supplemental scriptural read called the Haftarah. This canonized Extra-Pentateuchal reading was selected as it bared some relationship to the particular weekly or holiday Torah Portion. By Extra-Pentaeuchal, it means that the reading comes from other parts of the Hebrew Bible- either Prophets or Writings.
Preliminary Notes
With this being this Blog’s first Haftarah Post, I wanted to address my criteria, approach and thought process.
This Blog’s initial objective is search for Ten Commandments’ content and connections within the scripture. Thus, textual instances of either commandments application or awareness are the intended targets.
Beyond that, sometimes the bigger picture is addressed. If materials provide insights into the commandments’ political blueprint schemata, they will be addressed as well. This in part is tied to a Deuteronomistic viewpoint. In essence, a nation’s existential fate is tied to its morality.
Finally, some aspect of biblical literacy is a secondary goal. I encourage people to spend time with the original texts.
Source Material
This blog’s writing utilizes translated texts. I prefer the most literal of texts. While Richard Elliott Friedman’s Torah translation is utilized for the Torah writings, he did not publish any further translations.
Thus, for Haftarah Posts, I am using the Artscroll Publication. For this particular post, the Rubin Edition of 1 Kings is employed. In doing so, I appreciate that Artscroll materials are used for religious purposes; they are available on many synagogue bookshelves.
Textual Analysis Approach
There are facts. There are the facts that were reduced to writing. And, there is the factual interpretation- the writings.
Essentially, the author’s mindset is what we can best analyze with respect to scripture. The analysis is not as much of about theology but rather the author’s view of the theology. The reality is that opinions and mindsets are challenged by facts and the completeness of the facts. The reality emerging from the writings are the writer’s (and perhaps editor’s) vision.
In essence, the author ‘s vision as to how things were supposed to happen or how they should be presented. How much that vision matched up with actual events is something worthy of consideration and analysis.
This, however, is not the analysis’ main focus for these posts. In essence, the authors and editors of post-Torah scripture reveal their knowledge of the Torah itself. This is often revealed by their references as well as the borrowing of phrases. As such, we explore as to whether particular authors appreciated the Ten Commandments.
The Perfect Swear?
The Torah Portion Vayigash contains two deathbed matters involving swearing. It is both Jacob and Joseph involved with these activities. With the Vayigash Haftarah, First Kings 2:1-12, it is King David on his deathbed advising Solomon. [Note: For this Blog’s take on Vayigash]
In the Haftarah, King David’s deathbed speech reminds one of the movie The Godfather. David is asking Solomon to take care of the family business, the Israelite Monarchy, as he is ending his tenure.
David instructs Solomon concerning the Monarchy’s unfinished matters. Among them is a grievance against Shimei.
During a Monarchical crisis- a rebellion, David was forced to flee Jerusalem. Shimei, son of Gera, encountered a distressed David. Shimei took that opportunity to curse David.
David, in that moment of despair, did not react. The Vayigash Haftarah Portion states “I swore to him by The Lord, saying ‘I will not put you to death by the sword.'” 1 Kings 2:8.
David, in his lifetime, upheld his oath. Shimiei saw no harm.
David, however, advised Solomon to address the matter. He told Solomon: “But now, you shall not hold him guiltless, for you are a wise man, and you will know what you are to do to him, and you shall bring his white hair to the grave in blood.” 1 Kings 2:9.
Analysis
The Kings‘ author was challenged by having to address both the brutalities of ancient monarchies with sensitivities towards the Torah. At the same time that David instructs Solomon to “make a hit” on Shimei, the readers are reminded that David was a man of his word. He fulfilled his Lord’s name evoked oath to “personally” do no harm to Shimei. [Note: David’s life and actions has been subject to scrutiny. Joel Baden’s The Historical David: The Real Life of an Invented Hero addresses this topic.]
The Kings’ authors also buttress David’s fealty to the Lord. At the Haftarah’s beginning, King David’s speech to Solomon is quite epic: “…be strong and be a man. Safeguard the charge of the Lord, your God, to walk in His ways, to observe His decrees, commandments, ordinances, and testimonies, as written in the Torah of Moses, so that you will succeed in all that you do and wherever you turn; so that the Lord will uphold His word that He spoke regarding me, saying, ‘If your children will safeguard their way, to walk before Me sincerely, with all their heart and with all their soul,’ saying ‘no man of your will ever be cut off from upon the throne of Israel.'” 1 Kings 2:2-4.
Ideology Advanced?
Thus, the recounting of this event evidences the Deuteronomistic viewpoint. The theology that loyalty to the God of Israel constitute an existential condition for the Davidic monarchy. The implications of this was later captured by the Prophets. The failure to act accordingly- to adhere to the Torah values which included truth, justice and righteousness- placed the Davidic nation at risk.
Conclusion
In sum, the Vayechi Haftarah evidences a perfect swearing in accordance with the Ten Commandments. As David indicated, when he swore, he evoked the Lord’s name in doing so.
While he honored his commitment, Kings appreciated the tactical and brutal reality of an ancient monarchy. The King’s author was capable of painting a Deuteronomistic vision for the Israelite monarchy despite the obstacles presented. A nation whose existence would be tied to both its Deity and morality.
Be well!!
Please like, follow, comment or share
The Ten Commandments Project 