The Royal roast and family feasts
ויהי ממחרת החדש השני ויפקד מקום דוד ויאמר שאול אל-יהונתן בנו מדוע לא-בא בן-ישי גם-תמול גם-היום אל-הלחם: ויען יהונתן את-שאול נשאל נשאל דוד מעמדי עד-בית לחם: ויאמר שלחני נא כי זבח משפחה לנו בעיר והוא צוה-לי אחי ועתה אם-מצאתי חן בעיניך אמלטה נא ואראה את-אחי על-כן לא-בא אל-שלחן המלך: ויחר-אף שאול ביהונתן ויאמר לו בן-נעות המרדות הלוא ידעתי כי-בחר אתה לבן-ישי לבשתך ולבשת ערות אמך: כי כל-הימים אשר בן-ישי חי על-האדמה לא תכון אתה ומלכותך ועתה שלח וקח אתו אלי כי בן-מות הוא
It was the day after the New Moon, the second day [of Rosh Chodesh], and David’s seat was vacant. Shaul said to his son Yonasan: “Why didn’t the son of Yishai come, neither yesterday nor today to the meal?” Yonasan answered Shaul: “David exceedingly implored me for permission to go to Bethlehem. He said please let me go, as my family’s feast is in the city, and my brother commanded me to be there. Now, if I’ve found favor in your eyes, I’ll slip away and see my family. Therefore, he didn’t come to the King’s banquet”. Shaul became enraged at Yonasan and said to him: “[You are] the son of a rebellious and immoral woman! Behold, I know you have sided with the son of Yishai, to your shame and the shame of your mother’s nakedness! For all of the days that the son of Yishai is on this Earth, your kingdom will never be established. Now, go and send for him to be brought to me, as he is a dead man”
As Shabbos this week coincides with Erev Rosh Chodesh, there is a special Haftarah that is read. It describes the story of David before he became the sole King of Israel, and King Shaul’s growing distrust of him. After Shaul made several attempts to end David’s life, David ran away and went into hiding. He met up with Shaul’s son Yonasan, his most trusted friend. Yonasan couldn’t believe his father would try to do such a thing, and they came up with a plan to confirm Shaul’s intentions. The following two days would be Rosh Chodesh, and as usual the King would have a banquet. As one of the King’s attendants, David was expected to attend. Yonasan was to tell the King that David had to be at his family’s feast. If the King was understanding, then would be proof that he didn’t seek David’s life. If he became infuriated, it would show that David must remain in hiding. The latter is what happened, and David had to remain on the run. This is the simple understanding of the verses, but that didn’t stop the Chasam Sofer from providing an alternate, derush and halachically-oriented reading of the verses.
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Repentance from idol worship
הים ראה וינס הירדן יסב לאחור
The [Reed] Sea saw and ran away, the Jordan River turned backwards
During the holiday of Pesach (as well as every other holiday), we recite Hallel during the morning prayers. It consists of chapters 113 to 118 from Psalms. Chapter 114 describes how when the Jews left Egypt, nature was entirely subservient to them. Nothing stood in their way. Most pronounced was the miracle of the splitting of the sea. On the seventh day of Pesach, we commemorate this event with the Torah Reading being the Song at Sea that the Jews recited after this miracle. In Psalms the sea is described as “running away” from the Jews, meaning that it split in two, after seeing something. What did it see that made it split? Some say that it was Moshe. Others says that it was the coffin of Yosef. A very strange opinion is that the sea “saw” the teaching of the Academy of Rabbi Yishmael. What does this mean?
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Different forms of wealth
אילו הרג את בכוריהם ולא נתן לנו את ממונם, דיינו
If Hashem had only killed their firstborns, and not given us their riches, it would have been enough
One of the classic Pesach songs that is enjoyed by all at the Sefer is “Dayeinu”. It proceeds to walk through the entire Exodus story, culminating in us receiving the Torah and entering the Land of Israel. One of the stanzas has the line: “If Hashem had only killed their firstborns, and not given us their riches, it would have been enough”. Upon observation, this seems to be a problematic statement. Hashem explicitly promised Avraham that his descendants would escape slavery in a land not their own with great riches. How could we then entertain the possibility that Hashem wouldn’t have given us the Egyptian’s riches?
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Correctional bird manipulation
וצוה הכהן ולקח למטהר שתי-צפרים חיות טהרות וגו’
The Kohen shall instruct, and two pure, live birds shall be taken for the one seeking purification…
A large segment of the parsha deals with the spiritual contamination of one who spoke wrongly about his fellow, known as a Metzora, and his process of purification. One of the requirements the Torah prescribes is to take two birds, one to be slaughtered, and one to be released into the wild. Why does he need to bring birds? Rashi explains because birds are known to “tweet” all day long, which symbolizes this guy’s constant “tweeting” gossip about his fellow. According to this reasoning then, why is there a need for two birds? Seemingly one should be sufficient. Furthermore, now that there are two birds that are required, why is one slaughtered, and one sent away? Finally, there’s a law that this bird must be sent out specifically in an open field. Why is that?
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