On this Shabbat, days after Yom HaShoah and before Yom HaZikaron, it is fitting that we read the first of the two parshiot of Acharei Mot-Kedoshim (“following the death of the martyrs”). The haftarah, however, reflects tomorrow’s arrival of Rosh Chodesh Iyar with the story related in the 20th perek of Shmuel A. The well-known episode relates the difficult trial, a test of faithfulness for both David and his dear friend (and brother-in-law) Yonatan, the son of King Shaul.
Following Shaul’s failure to follow God’s command when warring against their intractable enemy, Amalek, Hashem removed His favor from Shaul and placed it upon His choice of successor, Shaul’s son-in-law David. As a result, Shaul struggled with bouts of depression and jealousy, even twice attempting to murder David. When David fled the palace to escape the king’s endeavor to spear him, he told Yonatan of Shaul’s desire to kill him, something that Yonatan could not accept, as his father had sworn to him that he would not harm David. Our haftarah tells the story of the two friends trying to reveal Shaul’s true intentions. And, indeed, Shaul does just that, for when David’s presence was twice missed at the festive Rosh Chodesh meals, the king publicly accuses him of being a rebel who was trying to usurp the throne.
Soon after, in a secret meeting in the field, Yonatan tearfully reveals to David what happened and urges him to escape before he is killed. Yonatan acts nobly, faithfully serving his father and continuing to show him the respect due to him, and, similarly, David never attempts to harm the king throughout his flight from Shaul’s pursuit, despite numerous opportunities to do so.
Although the opening words of the haftarah declaring “Machar Chodesh,” that “tomorrow is Rosh Chodesh,” form the obvious connection between the Shabbat and the haftarah, there is more we see in the story that helps us understand its choice for the reading. King David is symbolized by the moon (Tiferet Shlomo), explaining why we declare “David, Melech Yisrael, chai v’kayam” every month when we stand before the moon and recite Birkat Halevana. For, as the moon grows and is diminished, so too David had times of ascendancy and power as well as times of trouble and powerlessness. Most meaningful is that, like the moon, David humbly “diminished” his “light,” denied any personal glory, as throughout his Sefer Tehillim he credits Hashem for his successes, his strength and his victories.
I would therefore add that this year there is an additional significance to the haftarah’s message and its lesson regarding David’s character. The humility of Israel’s second king was entrenched in David’s understanding that Israel’s destiny, as his own, would include difficulties, losses and, yes, martyrdom. Like the moon, there would be ascendancy and powerlessness. Ultimately, however, he had faith that God will shed His eternal light over His people, and, through them, enlighten the entire world.
“David Melech Yisrael Chai V’Kayam”—until this very day.
And so is his nation, Israel.
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel Fort Lee and now lives in Israel.
