Chayei Sara | "Better The End of a Matter Than The Beginning (Melakhim I 1:1-31)

 

1. a. Advanced in Years

 

This Haftora, like its predecessor, is taken from the book of Melakhim, this time from the beginning of the sefer.  Our Sages took note of the common expression, "old, advanced in years": following the story of Sara's death and her burial in the cave in the field of Makhpela, our parasha opens with the words, "And Avraham was old, advanced in years." Similarly, the book of Melakhim opens with the description, "And King David was old, advanced in years..." But this parallel serves only to emphasize the difference between the two situations: in Avraham's case this is the beginning of a new phase of his life, while for King David this expression introduces the beginning of the end.

 

1. b. First and Last

 

What is really involved here, though, is more than just a common expression.  It is in fact a similarity in their life stories.  Both Avraham and David are builders and founders.  Avraham lays the foundations for the chosen nation, while David establishes the kingdom.  Both wander and journey from place to place until they reach their permanent dwelling.  Avraham and David are the two ends of a patriarchal dynasty of national leadership - Avraham is the first of the "seven shepherds," David is the seventh.  And much of David's success seems to derive from the strength of our first forefather, Avraham, who paved the way for the royal dynasty.  And while the Haftora deals with the coronation of Shlomo, who is destined to rule over the entire kingdom and be recognized by foreign kings near and far, the honor he is accorded is similarly bestowed upon Avraham in our parasha, when the nations declare, "You are a prince of God among us..." (23:6).

 

1. c. Towards Evening Do Not Hold Back Your Hand

 

For both these elderly men a woman is sought in order to ameliorate their old age.  For David the quest is for an attendant who will ease his physical suffering, while Avraham seeks a wife in the full sense of the word for the purpose of a productive joint future, and she bears him six children.  The difference is even more discernable in light of the fact that in David's case the initiative comes from those around him ("And his servants said to him, Let their be sought for my lord the king a young girl..."), while concerning Avraham we are told, "Then again Avraham took a wife, and her name was Keturah" (25:1).  Additionally, he waits until he has first taken care of arranging a suitable wife for his son before establishing himself.

 

1. c. The Quality of the Home 

 

David's royal dwelling is established many, many years after the foundation of the national home by Avraham.  We would have thought that the royal kingdom would be strong and firm, but the picture described by the Haftora - in contrast with the parasha - presents the very opposite situation.  Avraham, whose life has many twists and complications, is the firm head of his household in his old age.  He personally ensures appropriate continuity: "And Avraham gave everything he had to Yitzchak.  And to the children of the concubines... Avraham gave gifts and sent them from the proximity to Yitzchak his son, while he was still alive..." (25:5-6).  David's household, on the other hand, is full of plots and intrigue, and Adonia goes so far as to crown himself during his father's lifetime.

 

Avraham also merits to see Yishmael, the son previously banished from his home, reconciled and returning. His death thus brings to conclusion a full life, when he is satisfied and old: "And his sons Yitzchak and Yishmael buried him..." (25:8-9).  Concerning David, on the other hand, we do not know whether any of his children besides Shlomo participated in his burial.

 

1. d. A Question of Education?

 

Perhaps the key lies in the early education of the children concerned.  Concerning Avraham God declares, "For I know him, that he will command his children and his household after him, and they shall keep the way of God..." (Bereishit 18:19).  With regard to the episode of Adonia, however, the implication is that this failure is due in some way to David's education of his son: "And his father had never grieved him at any time in his life saying, 'Why have you done this?'" (1:6).  (Our sages expound upon this idea at length – see the Midrash at the beginning of Shemot Rabba.)

 

1. e. David, King of Israel, Lives

 

But where we witness David's weakness we also find his reawakening and revival.  

 

King David lies on his sick-bed and appears helpless.  It goes without saying that he is far removed from knowing what goes on in the kingdom.  As it turns out, he has no idea even of what goes on in his own household.  And yet within an instant he is revived and comes back in full force; he summonses Bat-Sheva and makes her swear to crown Shlomo immediately - he is active and forceful.  And in the face of this revival Bat-Sheva is full of admiration, and blesses him, "Let my lord King David live forever!"  It is this call which rings in our ears at the conclusion of the Haftora reading, and it is unequalled in its expression of David's special quality which accompanies him throughout his life: renewal and revival.

 

f.  Faith and Effort

 

There is nothing which influences the course of an individual's life as much as the choice of spouse, and there is nothing which influences the life of the nation more than its leadership.  It is only natural, then, that these matters be directed from Above.

 

Thus we find written concerning a person's spouse: "From the Torah, from the prophets and from the other writings – 'It is God Who chooses the wife for a man...'" (Moed Katan 18b), and we learn in Massekhet Sota (2b): "Forty days prior to the formation of a child, a Heavenly voice declares, 'the daughter of So-and-so for So-and-so....'"

 

We find that the issue of leadership is likewise decided on high – not only national leadership, but leadership or rulers of any type, as we learn in Massekhet Berakhot (58a): "Even he who is placed in charge of the diggers is appointed by God."

 

If we wish to single out the main narrative of the parasha, the most important element is undoubtedly the choosing of a wife for Yitzchak.  And if we wish to determine the crux of the Haftora, it is unquestionably the appointment of an heir, a successor, to King David.  And in neither case does the party concerned rely on a Divine promise; both do whatever they can in order to achieve what they believe needs to be done and what will yield the best results.

 

Avraham sends his faithful servant far away to find someone suitable for Yitzchak.  Although he knows that "God, the Lord of the heavens... will send His angel before you" (24:7), this does not exempt him from acting and making a personal effort.  

 

We find the same idea – perhaps expressed even more vividly - in the Haftora.  With regard to the heir to David's kingdom, an explicit promise has already been conveyed to him from God – a promise which he eventually reveals to Shlomo, his son: "Behold, a son shall be born to you, he shall be a man of tranquility and I will give him rest from all his enemies around, for his name shall be Shlomo, and I will give peace and quiet to Israel in his days.  He will build a house for My name... and I shall establish the throne of his kingdom over Israel forever" (Divrei Ha-Yamim I 22:9-10).

 

This heavenly promise must have been known to Natan the prophet – he himself may very well have uttered these words in the first place.  And so it is most surprising that he is so perturbed by the actions of Adonia.  Would we not expect him to be completely at peace within himself, safe in the knowledge that no matter what plans a human being draws up, "God's word will prevail forever"?  Why did he need to engage in consultations and conspiracies, to instruct Bat-Sheva as to what she should say, and to take the trouble to appear personally before the king?

 

It seems that his very awareness of the "Divine plan" is what gave him the strength, enthusiasm and ability to devise a plan and act, in order to bring about the fulfillment of that plan; to be a partner of God.

 

(Translated by Kaeren Fish)