ื‘ืกืดื“

Kavanot: Splitting Heirs

Thoughts on Tanach and the Davening

After David confesses his guilt, Nathan informs him of the final sentence: David will not die, but the newborn infant will.

ื•ื™ืœืš ื ืชืŸ ืืœ ื‘ื™ืชื•; ื•ื™ื’ืฃ ื”ืณ ืืช ื”ื™ืœื“ ืืฉืจ ื™ืœื“ื” ืืฉืช ืื•ืจื™ื” ืœื“ื•ื“ ื•ื™ืื ืฉืƒ

ืฉืžื•ืืœ ื‘ ื™ื‘:ื˜ื•

ื•ื™ืœืš ื ืชืŸ ืืœ ื‘ื™ืชื•: ืœื”ื•ื“ื™ืข ืฉื ืคืจื“ ืžืžื ื• ืชื›ืฃ ืฉืืžืจ ืœื• ื”ื ื‘ื•ืื” ื•ืœื ื—ืœืง ืœื• ื›ื‘ื•ื“ ืœื”ืืจื™ืš ื•ืœืฉื‘ืช ืขืžื• ื›ื“ื™ ืœื”ืจืื•ืช ื›ื™ ื›ืขืก ื”ื™ื” ืขืœื™ื• ืื• ืคื™ืณ ืชื›ืฃ ืฉื”ืœืš ื ืชืŸ ืืœ ื‘ื™ืชื• ื•ื™ื’ืฃ ื”ืณ ืืช ื”ื™ืœื“.

ื•ื™ืื ืฉ: ื—ืœื” ื—ื•ืœื™ ื›ื‘ื“ ื›ืžื• (ืžื™ื›ื” ื:ื˜) ืึฒื ื•ึผืฉืึธื” ืžึทื›ึผื•ึนืชึถื™ื”ึธ.

ืจื“ืดืง, ืฉื

So David prays for the child:

ื˜ื– ื•ื™ื‘ืงืฉ ื“ื•ื“ ืืช ื”ืืœืงื™ื ื‘ืขื“ ื”ื ืขืจ; ื•ื™ืฆื ื“ื•ื“ ืฆื•ื ื•ื‘ื ื•ืœืŸ ื•ืฉื›ื‘ ืืจืฆื”ืƒ ื™ื– ื•ื™ืงืžื• ื–ืงื ื™ ื‘ื™ืชื• ืขืœื™ื• ืœื”ืงื™ืžื• ืžืŸ ื”ืืจืฅ; ื•ืœื ืื‘ื” ื•ืœื ื‘ืจื ืืชื ืœื—ืืƒ ื™ื— ื•ื™ื”ื™ ื‘ื™ื•ื ื”ืฉื‘ื™ืขื™ ื•ื™ืžืช ื”ื™ืœื“; ื•ื™ืจืื• ืขื‘ื“ื™ ื“ื•ื“ ืœื”ื’ื™ื“ ืœื• ื›ื™ ืžืช ื”ื™ืœื“ ื›ื™ ืืžืจื• ื”ื ื” ื‘ื”ื™ื•ืช ื”ื™ืœื“ ื—ื™ ื“ื‘ืจื ื• ืืœื™ื• ื•ืœื ืฉืžืข ื‘ืงื•ืœื ื• ื•ืื™ืš ื ืืžืจ ืืœื™ื• ืžืช ื”ื™ืœื“ ื•ืขืฉื” ืจืขื”ืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื™ื‘

And fasting has a special meaning here; David is asking ื”ืณ to accept his suffering in lieu of the childโ€™s:

ื•ื™ื‘ืงืฉ: ื”ื’ื ืฉื ื’ื–ืจื” ื’ื–ื™ืจื” ืžื•ืขืœืช ืชืคืœื”. ื•ื”ืชืคืœืœ ื‘ืขื“ ื”ื ืขืจ, ื•ืžื” ืฉื”ื™ืชื” ื”ื’ื–ืจื” ืœืžืจืง ืขื•ื ื•, ื—ืฉื‘ ืœืžืจืงื• ืขืœ ื™ื“ื™ ืขื™ื ื•ื™ ื•ืฆื•ื, ืฉืฆื ื›ืœ ื”ื™ื•ื ืืฆืœ ื”ืืจื•ืŸ, ื•ื‘ื ืœื‘ื™ืชื• ื•ืœืŸ ื‘ืชืขื ื™ืช ื•ืฉื›ื‘ ืืจืฆื” ืœืขื ื•ืช ื ืคืฉ.

ืžืœื‘ื™ืดื, ืฉืžื•ืืœ ื‘ ื™ื‘:ื˜ื–

I find a huge moral problem here. How can ื”ืณ make an innocent child suffer, to punish the guilty adult? Itโ€™s not an easy question, and I donโ€™t have a pat answer. But the concept certainly exists:

ืœื ื™ื•ืžืชื• ืื‘ื•ืช ืขืœ ื‘ื ื™ื ื•ื‘ื ื™ื ืœื ื™ื•ืžืชื• ืขืœ ืื‘ื•ืช; ืื™ืฉ ื‘ื—ื˜ืื• ื™ื•ืžืชื•ืƒ

ื“ื‘ืจื™ื ื›ื“:ื˜ื–

ืื™ืฉ ื‘ื—ื˜ืื• ื™ื•ืžืชื•: ืึฒื‘ึธืœ ืžึดื™ ืฉืึถืึตื™ื ื•ึน ืึดื™ืฉื ืžึตืช ื‘ึผึทืขึฒื•ึนืŸ ืึธื‘ึดื™ื•, ื•ึฐื”ึทืงึผึฐื˜ึทื ึผึดื™ื ืžึตืชึดื™ื ื‘ึผึทืขึฒื•ึนืŸ ืึฒื‘ื•ึนืชึธื ื‘ึผึดื™ื“ึตื™ ืฉืึธืžึทื™ึดื (ืกืคืจื™).

ืจืฉืดื™, ืฉื

Rav Dessler has an approach that I think is the place to start (again, it doesnโ€™t answer all the problems):

ืงื˜ื ื™ื ื”ืจื™ ื”ื ื›ืœื™ื ืœื‘ื—ื™ืจืช ื”ื•ืจื™ื”ืโ€ฆ ื•ืžืฆื“ ื”ื™ืœื“ ืจืื•ื™ ื”ื•ื ืœื• ืœืกื‘ื•ืœ ื‘ืขื•ื”ืดื– ื›ื™ื•ื•ืŸ ืฉืขืœ ื™ื“ื™ ื–ื” ื’ืจื ืœื’ื™ืœื•ื™ื™ื ืฉืœ ืื—ืจื™ื.

ืžื›ืชื‘ ืžืืœื™ื”ื• ื”ืณ, ืขืžืณ 278, ืืกื›ืจื” ืฉืœ ืชื™ื ื•ืงื•ืช

The death of a fetus or newborn is a death of a potential life that never became a โ€œviableโ€ person. From a technical perspective, the world never merited to have this child dwell within it, and the child was thus not โ€œlostโ€ to the world.

Rabbi Jason Weiner, Jewish Guidance on the Loss of a Baby or Fetus, p. 95

Babies have no moral agency. We as parents make all decisions for them, and they bear the consequences of that, for better or worse. It may not be โ€œfairโ€ but it is real. Children become โ€œpeopleโ€ by a gradual process of learning to make moral judgments, and ื”ืณ punishes them in accordance to their ability to make those judgments. But until then, they are extensions of their parents, and suffer the consequences of their parents' judgments.

However, that canโ€™t be the complete answer, not least because it implies that infants have no rights from a human, ื‘ื™ืŸ ืื“ื ืœื—ื‘ื™ืจื•, perspective. If you warrant punishment, I, a human judge, canโ€™t make your children suffer to punish you. On the other hand, putting a parent in prison is making the children suffer. I have no solution but must live with the inconsistency.

There is a ืคืจืง ืชื”ื™ืœื™ื that may be related to Davidโ€™s ื•ื™ื‘ืงืฉ ื“ื•ื“ ืืช ื”ืืœืงื™ื ื‘ืขื“ ื”ื ืขืจ:

ื ืžื–ืžื•ืจ ืœื“ื•ื“ ืœื”ื–ื›ื™ืจืƒ
ื‘ ื”ืณ ืืœ ื‘ืงืฆืคืš ืชื•ื›ื™ื—ื ื™; ื•ื‘ื—ืžืชืš ืชื™ืกืจื ื™ืƒ
ื’ ื›ื™ ื—ืฆื™ืš ื ื—ืชื• ื‘ื™; ื•ืชื ื—ืช ืขืœื™ ื™ื“ืšืƒ

ืชื”ื™ืœื™ื ืคืจืง ืœื—

ืžื–ืžื•ืจ: ื–ืžืจ ื–ื” ื”ื•ืกื“ ื‘ื—ืœื•ืชื• ืžื—ืœื” ืื ื•ืฉื” ื•ื™ื—ื™ ืžื—ืœื™ื•, ื•ื–ื” ื”ื™ื” ืื—ืจ ืžืขืฉื” ื“ื‘ืช ืฉื‘ืข ืฉืชืœื” ื”ื—ื•ืœื™ ื‘ื—ื˜ืื™ื•, ื•ื’ื ืื•ื™ื‘ื™ื• ืฉืฉื• ืื– ืขืœ ืจืขืชื•, ื•ื—ืฉื‘ื• ืขืœื™ื• ืžื—ืฉื‘ื•ืช, ื•ืขื–ืดื ืœื”ื–ื›ื™ืจ ืฉื™ื–ื›ืจ ื—ื˜ืื™ื• ื•ื™ื”ื™ื• ืœื ื’ื“ื• ืชืžื™ื“

ืžืœื‘ื™ืดื, ืชื”ืœื™ื ืœื—:ื

The Malbim reads ืืœ ื‘ืงืฆืคืš ืชื•ื›ื™ื—ื ื™; ื•ื‘ื—ืžืชืš ืชื™ืกืจื ื™ as โ€œDonโ€™t both chastise me and make me suffer. You are punishing me multiple times for a single crime.โ€

ื™ืฉ ื”ื‘ื“ืœ ื‘ื™ืŸ ืžื™ืกืจ ื•ื‘ื™ืŸ ืžื•ื›ื™ื—, ืฉื”ืžื•ื›ื™ื— ื”ื•ื ืœื”ืฉื™ื‘ื• ืžื—ื˜ืื• ื‘ืขืชื™ื“โ€ฆื•ื‘ืงืฉ ืฉืœื ืชื”ื™ื” ื”ืชื•ื›ื—ื” ื‘ืืฃ ืจืง ื‘ื“ื‘ืจื™ื ืจื›ื™ื ื•ื˜ื•ื‘ ื˜ืขื ื•ื“ืขืช, ื•ื”ืžื™ืกืจ ื”ื•ื ื‘ื™ืกื•ืจื™ื ืขืœ ื—ื˜ื ื”ืขื‘ืจ, ื•ื–ื” ืชืžื™ื“ ื‘ืืฃ ื’ืœื•ื™โ€ฆืฉืขืดื™ ื’ื•ื“ืœ ื”ื™ืกื•ืจื™ื ื™ืžืฆื ื ื•ื—ื ื‘ืœื‘ ื•ื™ื“ืข ื›ื™ ื‘ื–ื” ื™ืžื•ืจืงื• ืขื•ื ื•ืชื™ื•, ืœื ืฉื™ื”ื™ื” ืžื™ื•ืกืจ ื‘ืžื›ื•ืช ืื›ื–ืจื™ื•ืช ื•ื’ื ืžืœื ื™ืื•ืฉ ื‘ืœื‘.

ืžืœื‘ื™ืดื, ืชื”ืœื™ื ืœื—:ื‘

Most of the perek deals with the physical punishment:

ื›ื™ ื—ืฆื™ืš ื ื—ืชื• ื‘ื™: ืขืœ ื™ื“ื™ ื ืชืŸ, ืžื’ื–ืจืช ืขืœื™ ืœื โ€ื™ืกื•ืจ ื—ืจื‘ ืžื‘ืชื™ืšโ€ฆื”ื ื ื™ ืžืงื™ื ืจืขื”โ€œ.

ืกืคื•ืจื ื•, ืชื”ืœื™ื ืœื—:ื’

ื“ ืื™ืŸ ืžืชื ื‘ื‘ืฉืจื™ ืžืคื ื™ ื–ืขืžืš; ืื™ืŸ ืฉืœื•ื ื‘ืขืฆืžื™ ืžืคื ื™ ื—ื˜ืืชื™ืƒ
ื” ื›ื™ ืขื•ื ืชื™ ืขื‘ืจื• ืจืืฉื™; ื›ืžืฉื ื›ื‘ื“ ื™ื›ื‘ื“ื• ืžืžื ื™ืƒ
ื• ื”ื‘ืื™ืฉื• ื ืžืงื• ื—ื‘ื•ืจืชื™; ืžืคื ื™ ืื•ืœืชื™ืƒ
ื– ื ืขื•ื™ืชื™ ืฉื—ืชื™ ืขื“ ืžืื“; ื›ืœ ื”ื™ื•ื ืงื“ืจ ื”ืœื›ืชื™ืƒ
ื— ื›ื™ ื›ืกืœื™ ืžืœืื• ื ืงืœื”; ื•ืื™ืŸ ืžืชื ื‘ื‘ืฉืจื™ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืœื—

David describes himself as suffering. We could look at this in a number of ways: an actual illness (of which we have no record in ืกืคืจ ืฉืžื•ืืœ), or as projection: a description of the illness of the child that David feels as his own, or a prayer: let me suffer rather than the child.

ืื™ืŸ ืžืชื ื‘ื‘ืฉืจื™ forms the inclusio of this section. It could mean, โ€œNone of my body is left wholeโ€:

ืžืชื: ืชืžื™ืžื•ืช; ืื™ื ื˜ืจื™ืดืŸ ื‘ืœืขื–.

anterin, from Laโ€™azei Rashi, presumably modern entier

ืจืฉืดื™, ืชื”ืœื™ื ืœื—:ื“

Or โ€œI am so afflicted, I am no longer humanโ€:

ืžืชื•ื: ืฆื•ืจื” ืื ื•ืฉื™ืช.

ืžืœื‘ื™ืดื, ื‘ื™ืื•ืจ ื”ืžื™ืœื•ืช, ืชื”ืœื™ื ืœื—:ื“

And the rest of the stich is a description of disease (again, we could read this as the disease of the child or of David).

ื›ืกืœื™: ื”ื•ื ื—ืœืง ื”ืฉื“ืจื” ื”ืกืžื•ืš ืœื”ื›ืœื™ื•ืช.

ื ืงืœื”: ืขื ื™ืŸ ืžื•ืงื“ ื•ืฉืจื™ืคื” ื›ืžื• ืงืœื•ื™ ื‘ืืฉ.

ืžืฆื•ื“ืช ืฆื™ื•ืŸ, ืชื”ืœื™ื ืœื—:ื—

Then David turns from the physical affliction to his mental misery, including the fact that his friends and allies isolated themselves from him (ื•ื™ืจืื• ืขื‘ื“ื™ ื“ื•ื“ ืœื”ื’ื™ื“ ืœื•):

ื˜ ื ืคื•ื’ื•ืชื™ ื•ื ื“ื›ื™ืชื™ ืขื“ ืžืื“; ืฉืื’ืชื™ ืžื ื”ืžืช ืœื‘ื™ืƒ
ื™ ืื“ื ึพื™ ื ื’ื“ืš ื›ืœ ืชืื•ืชื™; ื•ืื ื—ืชื™ ืžืžืš ืœื ื ืกืชืจื”ืƒ
ื™ื ืœื‘ื™ ืกื—ืจื—ืจ ืขื–ื‘ื ื™ ื›ื—ื™; ื•ืื•ืจ ืขื™ื ื™ ื’ื ื”ื ืื™ืŸ ืืชื™ืƒ
ื™ื‘ ืื”ื‘ื™ ื•ืจืขื™ ืžื ื’ื“ ื ื’ืขื™ ื™ืขืžื“ื•; ื•ืงืจื•ื‘ื™ ืžืจื—ืง ืขืžื“ื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืœื—

The whispering campaign about him and Bat Sheva is not described in ืกืคืจ ืฉืžื•ืืœ, but there must have been rumors. Human nature doesnโ€™t change.

ื™ื’ ื•ื™ื ืงืฉื• ืžื‘ืงืฉื™ ื ืคืฉื™ ื•ื“ืจืฉื™ ืจืขืชื™ ื“ื‘ืจื• ื”ื•ื•ืช; ื•ืžืจืžื•ืช ื›ืœ ื”ื™ื•ื ื™ื”ื’ื•ืƒ
ื™ื“ ื•ืื ื™ ื›ื—ืจืฉ ืœื ืืฉืžืข; ื•ื›ืืœื ืœื ื™ืคืชื— ืคื™ื•ืƒ
ื˜ื• ื•ืื”ื™ ื›ืื™ืฉ ืืฉืจ ืœื ืฉืžืข; ื•ืื™ืŸ ื‘ืคื™ื• ืชื•ื›ื—ื•ืชืƒ
ื˜ื– ื›ื™ ืœืš ื”ืณ ื”ื•ื—ืœืชื™; ืืชื” ืชืขื ื” ืื“ื ึพื™ ืืœืงื™ืƒ
ื™ื– ื›ื™ ืืžืจืชื™ ืคืŸ ื™ืฉืžื—ื• ืœื™; ื‘ืžื•ื˜ ืจื’ืœื™ ืขืœื™ ื”ื’ื“ื™ืœื•ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืœื—

ื•ืžื” ื”ืŸ ืื•ืžืจื™ื, ืืคืฉืจ ืื“ื ืฉืฉื‘ื” ืืช ื”ื›ื‘ืฉื”, ื•ื”ืจื’ ืืช ื”ืจื•ืขื”, ื•ื”ืคื™ืœ ืืช ื™ืฉืจืืœ, ื™ืฉ ืœื• ืชืงื ื”

ืžื“ืจืฉ ืชื”ืœื™ื (ื‘ื•ื‘ืจ) ื’:ื’

This is the first accusation of โ€œfake newsโ€ for political gain:

ื•ื“ื•ืจืฉื™ ืจืขืชื™ ืœื”ื•ืฆื™ื ืขืœื™ื• ื“ื‘ื” ืจืขื”, ื”ื ื“ื‘ืจื• ื”ื•ื•ืช ืœืกืคืจ ืขืœื™ื• ืฉื”ื•ื ืจืฉืข ื•ื—ื•ื˜ื, ื•ืžืจืžื•ืช ื›ืœ ื”ื™ื•ื ื™ื”ื’ื• ืœื—ื–ืง ื“ื‘ืจื™ื”ื ื‘ืขื™ื ื™ ื”ื”ืžื•ืŸ ืขืดื™ ืžืจืžื” ื•ืฉืงืจื™ื.

ืžืœื‘ื™ืดื ,ืชื”ืœื™ื ืœื—:ื™ื’

And David will not respond (ืื ื™ ื›ื—ืจืฉ ืœื ืืฉืžืข) because he has faith that ื”ืณ will defend him:

ื•ื”ื˜ืขื ืฉืขืฉื™ืชื™ ืืดืข ื›ืื™ืฉ ืืฉืจ ืื™ืŸ ื‘ืคื™ื• ืชื•ื›ื—ื•ืช ืœื”ืฉื™ื‘ ืขืœ ื“ื‘ืชื, ื›ื™ ืืžืจืชื™ ืืชื” ืชืขื ื” ื”ืณ ืืœืงื™.

ืžืœื‘ื™ืดื ,ืชื”ืœื™ื ืœื—:ื˜ื–

And he realizes that if he tries to defend himself, he will only appear more guilty (ื›ื™ ืืžืจืชื™ ืคืŸ ื™ืฉืžื—ื• ืœื™), especially since there is some truth behind the rumors.

The Streisand effect is a phenomenon whereby an attempt to hide, remove, or censor a piece of information has the unintended consequence of publicizing the information more widely, usually facilitated by the Internet. It is an example of psychological reactance, wherein once people are aware that some information is being kept from them, their motivation to access and spread it is increased.

Wikipedia, Streisand effect

ื™ื— ื›ื™ ืื ื™ ืœืฆืœืข ื ื›ื•ืŸ; ื•ืžื›ืื•ื‘ื™ ื ื’ื“ื™ ืชืžื™ื“ืƒ
ื™ื˜ ื›ื™ ืขื•ื ื™ ืื’ื™ื“; ืื“ืื’ ืžื—ื˜ืืชื™ืƒ
ื› ื•ืื™ื‘ื™ ื—ื™ื™ื ืขืฆืžื•; ื•ืจื‘ื• ืฉื ืื™ ืฉืงืจืƒ
ื›ื ื•ืžืฉืœืžื™ ืจืขื” ืชื—ืช ื˜ื•ื‘ื” ื™ืฉื˜ื ื•ื ื™ ืชื—ืช ืจื“ื•ืคื™ (ืจื“ืคื™ ) ื˜ื•ื‘ืƒ
ื›ื‘ ืืœ ืชืขื–ื‘ื ื™ ื”ืณ; ืืœื”ื™ ืืœ ืชืจื—ืง ืžืžื ื™ืƒ
ื›ื’ ื—ื•ืฉื” ืœืขื–ืจืชื™; ืื“ื ื™ ืชืฉื•ืขืชื™ืƒ

ืชื”ื™ืœื™ื ืคืจืง ืœื—

ืื ื™ ืœืฆืœืข ื ื›ื•ืŸ literally means (per Artscroll) โ€œI am set always to limpโ€, but thereโ€™s a hint to the story of Bat Sheva as the cause of all his suffering:

ื•ื™ื‘ืŸ ื”ืณ ืืœืงื™ื ืืช ื”ืฆืœืข ืืฉืจ ืœืงื— ืžืŸ ื”ืื“ื ืœืืฉื”; ื•ื™ื‘ืื” ืืœ ื”ืื“ืืƒ

ื‘ืจืืฉื™ืช ื‘:ื›ื‘

ื“ืจืฉ ืจื‘ื ืžืื™ ื“ื›ืชื™ื‘ (ืชื”ื™ืœื™ื ืœื—) โ€ื›ื™ ืื ื™ ืœืฆืœืข ื ื›ื•ืŸ ื•ืžื›ืื•ื‘ื™ ื ื’ื“ื™ ืชืžื™ื“โ€œ? ืจืื•ื™ื” ื”ื™ืชื” ื‘ืช ืฉื‘ืข ื‘ืช ืืœื™ืขื ืœื“ื•ื“ ืžืฉืฉืช ื™ืžื™ ื‘ืจืืฉื™ืช ืืœื ืฉื‘ืื” ืืœื™ื• ื‘ืžื›ืื•ื‘. ื•ื›ืŸ ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ืจืื•ื™ื” ื”ื™ืชื” ืœื“ื•ื“ ื‘ืช ืฉื‘ืข ื‘ืช ืืœื™ืขื ืืœื ืฉืื›ืœื” ืคื’ื”.

ืกื ื”ื“ืจื™ืŸ ืงื–,ื

But the child dies, and David lives:

ื™ื˜ ื•ื™ืจื ื“ื•ื“ ื›ื™ ืขื‘ื“ื™ื• ืžืชืœื—ืฉื™ื ื•ื™ื‘ืŸ ื“ื•ื“ ื›ื™ ืžืช ื”ื™ืœื“; ื•ื™ืืžืจ ื“ื•ื“ ืืœ ืขื‘ื“ื™ื• ื”ืžืช ื”ื™ืœื“ ื•ื™ืืžืจื• ืžืชืƒ ื› ื•ื™ืงื ื“ื•ื“ ืžื”ืืจืฅ ื•ื™ืจื—ืฅ ื•ื™ืกืš ื•ื™ื—ืœืฃ ืฉืžืœืชื• ื•ื™ื‘ื ื‘ื™ืช ื”ืณ ื•ื™ืฉืชื—ื•; ื•ื™ื‘ื ืืœ ื‘ื™ืชื• ื•ื™ืฉืืœ ื•ื™ืฉื™ืžื• ืœื• ืœื—ื ื•ื™ืื›ืœืƒ ื›ื ื•ื™ืืžืจื• ืขื‘ื“ื™ื• ืืœื™ื• ืžื” ื”ื“ื‘ืจ ื”ื–ื” ืืฉืจ ืขืฉื™ืชื”; ื‘ืขื‘ื•ืจ ื”ื™ืœื“ ื—ื™ ืฆืžืช ื•ืชื‘ืš ื•ื›ืืฉืจ ืžืช ื”ื™ืœื“ ืงืžืช ื•ืชืื›ืœ ืœื—ืืƒ ื›ื‘ ื•ื™ืืžืจ ื‘ืขื•ื“ ื”ื™ืœื“ ื—ื™ ืฆืžืชื™ ื•ืื‘ื›ื”; ื›ื™ ืืžืจืชื™ ืžื™ ื™ื•ื“ืข ื™ื—ื ื ื™ (ื•ื—ื ื ื™) ื”ืณ ื•ื—ื™ ื”ื™ืœื“ืƒ ื›ื’ ื•ืขืชื” ืžืช ืœืžื” ื–ื” ืื ื™ ืฆื ื”ืื•ื›ืœ ืœื”ืฉื™ื‘ื• ืขื•ื“; ืื ื™ ื”ืœืš ืืœื™ื• ื•ื”ื•ื ืœื ื™ืฉื•ื‘ ืืœื™ืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื™ื‘

David seems not to mourn this child at all, which is recognized in Jewish law:

Mourning is normally guided by Jewish law, which provides a theological perspective on the loss through detailed rituals serving as an anchor and whose structure aids in gradually comforting and healing the mourners. However, when it comes to the death of an unborn fetus or infant who lives less than thirty days after birth, Jewish law requires no such observance.

Footnote: Generally, a baby who lives for less than thirty days is in a category of uncertainty and is categorized as a โ€œsafek nefelโ€.

Rabbi Jason Weiner, Jewish Guidance on the Loss of a Baby or Fetus, p. 93

ืฉื ืืžืจ ืฉืจื—ืฅ ื•ืกืš ื•ื—ืœืฃ ืฉืžืœื•ืชื™ื• ื•ืื™ืŸ ื–ื” ืžืžื ื”ื’ื™ ื”ื“ื•ืื’ื™ืโ€ฆืื ื›ืŸ ืœื ืชืคืœื” ื•ืœื ืื‘ืœื•ืช ื•ืœื ื“ืื’ื” ื•ืœื ื™ื’ื•ืŸ ื”ื™ื” ืœื• ืขืœ ืžื•ืช ื”ื™ืœื“, ืื‘ืœ ื”ื™ื” ื–ื” ืœืคื™ ืฉื”ื™ื” ื™ืœื“ ื›ืขื•ืœืœื™ื ืœื ืจืื• ืื•ืจ, ื•ื”ื ื‘ื™ื ื›ื‘ืจ ื”ื’ื™ื“ ืœื• ื’ื ื”ื‘ืŸ ื”ื™ืœื•ื“ ืœืš ืžื•ืช ื™ืžื•ืช.

ืื‘ืจื‘ื ืœ, ืฉืžื•ืืœ ื‘ ื™ื’:ืœื–

But there is some expression of mourning. ืื ื™ ื”ืœืš ืืœื™ื• ื•ื”ื•ื ืœื ื™ืฉื•ื‘ ืืœื™ is a heart-wrenching expression of what it means to lose an infant.

David, and our narrative move on. There is still more ืชืฉื•ื‘ื” to accomplish.

ื›ื“ ื•ื™ื ื—ื ื“ื•ื“ ืืช ื‘ืช ืฉื‘ืข ืืฉืชื• ื•ื™ื‘ื ืืœื™ื” ื•ื™ืฉื›ื‘ ืขืžื”; ื•ืชืœื“ ื‘ืŸ ื•ื™ืงืจื (ื•ืชืงืจื) ืืช ืฉืžื• ืฉืœืžื” ื•ื”ืณ ืื”ื‘ื•ืƒ ื›ื” ื•ื™ืฉืœื— ื‘ื™ื“ ื ืชืŸ ื”ื ื‘ื™ื ื•ื™ืงืจื ืืช ืฉืžื• ื™ื“ื™ื“ื™ื” ื‘ืขื‘ื•ืจ ื”ืณืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื™ื‘

ืื™ืŸ ื”ืชืฉื•ื‘ื” ื•ืœื ื™ื•ื ื”ื›ื™ืคื•ืจื™ื ืžื›ืคืจื™ืŸ ืืœื ืขื‘ื™ืจื•ืช ืฉื‘ื™ืŸ ืื“ื ืœืžืงื•ื, ื›ื’ื•ืŸ ืžื™ ืฉืื›ืœ ื“ื‘ืจ ืืกื•ืจ ืื• ื‘ืขืœ ื‘ืขื™ืœื” ืืกื•ืจื” ื•ื›ื™ื•ืฆื ื‘ื”ืŸ. ืื‘ืœ ืขื‘ื™ืจื•ืช ืฉื‘ื™ืŸ ืื“ื ืœื—ื‘ืจื•, ื›ื’ื•ืŸ ื—ื•ื‘ืœ ื—ื‘ืจื• ืื• ื”ืžืงืœืœ ืืช ื—ื‘ืจื• ืื• ื’ื•ื–ืœื• ื•ื›ื™ื•ืฆื ื‘ื”ืŸโ€”ืื™ื ื• ื ืžื—ืœ ืœื• ืœืขื•ืœื, ืขื“ ืฉื™ื™ืชืŸ ืœื—ื‘ืจื• ืžื” ืฉื”ื•ื ื—ื™ื™ื‘ ืœื•, ื•ื™ืจืฆื”ื•.

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ืชืฉื•ื‘ื” ื‘:ื˜

We donโ€™t know what ื•ื™ื ื—ื ื“ื•ื“ ืืช ื‘ืช ืฉื‘ืข ืืฉืชื• means; thatโ€™s Bat Shevaโ€™s private decision. David has to get to the point of ื•ื™ืจืฆื”ื• . But whatever it was, it happened. She goes from ืืฉืช ืื•ืจื™ื” in the entire perek to ื‘ืช ืฉื‘ืข ืืฉืชื• . That is part of another piece of the teshuva, the ื—ืจื˜ื” ืขืœ ื”ืขื‘ืจ. But the crime against Uriah canโ€™t be forgiven. Uriah is no longer alive. David can only attempt to redeem himself for that act.

That is accomplished when this child is born, the one that G-d loves, ื™ื“ื™ื“ื™ื”. Rabbi David Fohrman, in his lecture from the 2017 ื™ืžื™ ืขื™ื•ืŸ ื‘ืชื ืดืš connects the story of Shlomoโ€™s birth with the famous story of Shlomoโ€™s dream and his wisdom:

ื” ื‘ื’ื‘ืขื•ืŸ ื ืจืื” ื”ืณ ืืœ ืฉืœืžื” ื‘ื—ืœื•ื ื”ืœื™ืœื”; ื•ื™ืืžืจ ืืœืงื™ื ืฉืืœ ืžื” ืืชืŸ ืœืšืƒ ื• ื•ื™ืืžืจ ืฉืœืžื” ืืชื” ืขืฉื™ืช ืขื ืขื‘ื“ืš ื“ื•ื“ ืื‘ื™ ื—ืกื“ ื’ื“ื•ืœ ื›ืืฉืจ ื”ืœืš ืœืคื ื™ืš ื‘ืืžืช ื•ื‘ืฆื“ืงื” ื•ื‘ื™ืฉืจืช ืœื‘ื‘ ืขืžืš; ื•ืชืฉืžืจ ืœื• ืืช ื”ื—ืกื“ ื”ื’ื“ื•ืœ ื”ื–ื” ื•ืชืชืŸ ืœื• ื‘ืŸ ื™ืฉื‘ ืขืœ ื›ืกืื• ื›ื™ื•ื ื”ื–ื”ืƒ ื– ื•ืขืชื” ื”ืณ ืืœืงื™ ืืชื” ื”ืžืœื›ืช ืืช ืขื‘ื“ืš ืชื—ืช ื“ื•ื“ ืื‘ื™; ื•ืื ื›ื™ ื ืขืจ ืงื˜ืŸ ืœื ืื“ืข ืฆืืช ื•ื‘ืืƒ ื— ื•ืขื‘ื“ืš ื‘ืชื•ืš ืขืžืš ืืฉืจ ื‘ื—ืจืช; ืขื ืจื‘ ืืฉืจ ืœื ื™ืžื ื” ื•ืœื ื™ืกืคืจ ืžืจื‘ืƒ ื˜ ื•ื ืชืช ืœืขื‘ื“ืš ืœื‘ ืฉืžืข ืœืฉืคื˜ ืืช ืขืžืš ืœื”ื‘ื™ืŸ ื‘ื™ืŸ ื˜ื•ื‘ ืœืจืข; ื›ื™ ืžื™ ื™ื•ื›ืœ ืœืฉืคื˜ ืืช ืขืžืš ื”ื›ื‘ื“ ื”ื–ื”ืƒ ื™ ื•ื™ื™ื˜ื‘ ื”ื“ื‘ืจ ื‘ืขื™ื ื™ ืึพื“ื ื™; ื›ื™ ืฉืืœ ืฉืœืžื” ืืช ื”ื“ื‘ืจ ื”ื–ื”ืƒ ื™ื ื•ื™ืืžืจ ืืœืงื™ื ืืœื™ื• ื™ืขืŸ ืืฉืจ ืฉืืœืช ืืช ื”ื“ื‘ืจ ื”ื–ื” ื•ืœื ืฉืืœืช ืœืš ื™ืžื™ื ืจื‘ื™ื ื•ืœื ืฉืืœืช ืœืš ืขืฉืจ ื•ืœื ืฉืืœืช ื ืคืฉ ืื™ื‘ื™ืš; ื•ืฉืืœืช ืœืš ื”ื‘ื™ืŸ ืœืฉืžืข ืžืฉืคื˜ืƒ ื™ื‘ ื”ื ื” ืขืฉื™ืชื™ ื›ื“ื‘ืจื™ืš; ื”ื ื” ื ืชืชื™ ืœืš ืœื‘ ื—ื›ื ื•ื ื‘ื•ืŸ ืืฉืจ ื›ืžื•ืš ืœื ื”ื™ื” ืœืคื ื™ืš ื•ืื—ืจื™ืš ืœื ื™ืงื•ื ื›ืžื•ืšืƒ

ืžืœื›ื™ื ื ืคืจืง ื’

So what does Shlomo do with his dream? Itโ€™s more that something is done to him. ื”ืณ sets up a situation where he can demonstrate his wisdom:

ื˜ื– ืื– ืชื‘ืื ื” ืฉืชื™ื ื ืฉื™ื ื–ื ื•ืช ืืœ ื”ืžืœืš; ื•ืชืขืžื“ื ื” ืœืคื ื™ื•ืƒ ื™ื– ื•ืชืืžืจ ื”ืืฉื” ื”ืื—ืช ื‘ื™ ืื“ื ื™ ืื ื™ ื•ื”ืืฉื” ื”ื–ืืช ื™ืฉื‘ืช ื‘ื‘ื™ืช ืื—ื“; ื•ืืœื“ ืขืžื” ื‘ื‘ื™ืชืƒ ื™ื— ื•ื™ื”ื™ ื‘ื™ื•ื ื”ืฉืœื™ืฉื™ ืœืœื“ืชื™ ื•ืชืœื“ ื’ื ื”ืืฉื” ื”ื–ืืช; ื•ืื ื—ื ื• ื™ื—ื“ื• ืื™ืŸ ื–ืจ ืืชื ื• ื‘ื‘ื™ืช ื–ื•ืœืชื™ ืฉืชื™ื ืื ื—ื ื• ื‘ื‘ื™ืชืƒ ื™ื˜ ื•ื™ืžืช ื‘ืŸ ื”ืืฉื” ื”ื–ืืช ืœื™ืœื” ืืฉืจ ืฉื›ื‘ื” ืขืœื™ื•ืƒ โ€ฆื›ื’ ื•ื™ืืžืจ ื”ืžืœืš ื–ืืช ืืžืจืช ื–ื” ื‘ื ื™ ื”ื—ื™ ื•ื‘ื ืš ื”ืžืช; ื•ื–ืืช ืืžืจืช ืœื ื›ื™ ื‘ื ืš ื”ืžืช ื•ื‘ื ื™ ื”ื—ื™ืƒ

ื›ื“ ื•ื™ืืžืจ ื”ืžืœืš ืงื—ื• ืœื™ ื—ืจื‘; ื•ื™ื‘ืื• ื”ื—ืจื‘ ืœืคื ื™ ื”ืžืœืšืƒ ื›ื” ื•ื™ืืžืจ ื”ืžืœืš ื’ื–ืจื• ืืช ื”ื™ืœื“ ื”ื—ื™ ืœืฉื ื™ื; ื•ืชื ื• ืืช ื”ื—ืฆื™ ืœืื—ืช ื•ืืช ื”ื—ืฆื™ ืœืื—ืชืƒ ื›ื• ื•ืชืืžืจ ื”ืืฉื” ืืฉืจ ื‘ื ื” ื”ื—ื™ ืืœ ื”ืžืœืš ื›ื™ ื ื›ืžืจื• ืจื—ืžื™ื” ืขืœ ื‘ื ื” ื•ืชืืžืจ ื‘ื™ ืื“ื ื™ ืชื ื• ืœื” ืืช ื”ื™ืœื•ื“ ื”ื—ื™ ื•ื”ืžืช ืืœ ืชืžื™ืชื”ื•; ื•ื–ืืช ืืžืจืช ื’ื ืœื™ ื’ื ืœืš ืœื ื™ื”ื™ื” ื’ื–ืจื•ืƒ ื›ื– ื•ื™ืขืŸ ื”ืžืœืš ื•ื™ืืžืจ ืชื ื• ืœื” ืืช ื”ื™ืœื•ื“ ื”ื—ื™ ื•ื”ืžืช ืœื ืชืžื™ืชื”ื•; ื”ื™ื ืืžื•ืƒ

ื›ื— ื•ื™ืฉืžืขื• ื›ืœ ื™ืฉืจืืœ ืืช ื”ืžืฉืคื˜ ืืฉืจ ืฉืคื˜ ื”ืžืœืš ื•ื™ืจืื• ืžืคื ื™ ื”ืžืœืš; ื›ื™ ืจืื• ื›ื™ ื—ื›ืžืช ืืœืงื™ื ื‘ืงืจื‘ื• ืœืขืฉื•ืช ืžืฉืคื˜ืƒ

ืžืœื›ื™ื ื ืคืจืง ื’

The wisdom here is understanding human nature, ืœื‘ ืฉืžืข ืœืฉืคื˜ ืืช ืขืžืš. A strictly just solution would in fact involve dividing the infant:

ืฉื ื™ื™ื ืื•ื—ื–ื™ืŸ ื‘ื˜ืœื™ืชโ€”ื–ื” ืื•ืžืจ ืื ื™ ืžืฆืืชื™ื”, ื•ื–ื” ืื•ืžืจ ืื ื™ ืžืฆืืชื™ื”, ื–ื” ืื•ืžืจ ื›ื•ืœื” ืฉืœื™, ื•ื–ื” ืื•ืžืจ ื›ื•ืœื” ืฉืœื™โ€”ื–ื” ื™ื™ืฉื‘ืข ืฉืื™ืŸ ืœื• ื‘ื” ืคื—ื•ืช ืžื—ืฆื™ื™ื”, ื•ื–ื” ื™ื™ืฉื‘ืข ืฉืื™ืŸ ืœื• ื‘ื” ืคื—ื•ืช ืžื—ืฆื™ื™ื”, ื•ื™ื—ืœื•ืงื•.

ืžืฉื ื” ื‘ื‘ื ืžืฆื™ืขื ื:ื

(presumably with a joint custody agreement, not a sword)

Yossi and Yitzhak are on a train across Poland, each on his way to meet a prospective bride on the other side of the country. Halfway there, Yitzhak turns to Yossi and says, โ€œForget about this whole marriage thing. I just donโ€™t like the idea.โ€ So he gets off at the next stop and makes his way back home.

Meanwhile, Yossi continues on and is met at the final destination by the mothers of the two prospective brides. When the mothers realize what has happened, they instantly begin to fight over whose daughter should wed this precious little boychik. โ€œHeโ€™s mine!โ€ cries one. โ€œNot on your life,โ€ cries the other, โ€œHe will marry my daughter!โ€After bickering for a while, Yossi and the two mothers decide to go the rebbe and ask him to resolve the situation. In the grand tradition of the ancients, the rebbe replies, โ€œWell, there is only one solution to this problem. Cut the boy in half, and you each take half home with you.โ€

At this, the first mother looks shocked, while the second mother grins and cries emphatically, โ€œYah! Cut him in half!!โ€ The rebbe points to the second mother and says, โ€œTHAT is the real mother-in-law. Case closed.โ€

Harry Leichterโ€™s Jewish Humor

But Rabbi Fohrman says thereโ€™s something much deeper here. ื”ืณ is teaching Shlomo something about himself. Who was Shlomo? It goes back to David and Bat Sheva and our perek. Rabbi Fohrman notices the parallels between our perek and the ื ืฉื™ื ื–ื ื•ืช story: there are two infants, one alive, one dead. There are two parents, David and Uriah. While the baby is biologically Davidโ€™s, the history of Davidโ€™s family involves a lot of ื™ื‘ื•ื, the idea that the child of a widow is the spiritual heir of her late husband. In this model, Shlomo is being metaphorically told that this very case came before ื”ืงื‘ืดื”: two parents with a claim to an infant. How should Bat Shevaโ€™s child be divided?

There is precedent for this idea. We are familiar with the story of Naval and Avigail, and how David marries Avigail right after Naval dies. She has a son:

ื‘ ื•ื™ืœื“ื• (ื•ื™ื•ืœื“ื•) ืœื“ื•ื“ ื‘ื ื™ื ื‘ื—ื‘ืจื•ืŸ; ื•ื™ื”ื™ ื‘ื›ื•ืจื• ืืžื ื•ืŸ ืœืื—ื™ื ืขื ื”ื™ื–ืจืขืืœืชืƒ ื’ ื•ืžืฉื ื”ื• ื›ืœืื‘ ืœืื‘ื™ื’ืœ (ืœืื‘ื™ื’ื™ืœ) ืืฉืช ื ื‘ืœ ื”ื›ืจืžืœื™; ื•ื”ืฉืœืฉื™ ืื‘ืฉืœื•ื ื‘ืŸ ืžืขื›ื” ื‘ืช ืชืœืžื™ ืžืœืš ื’ืฉื•ืจืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื’

We see through ืกืคืจ ืฉืžื•ืืœ and ืกืคืจ ืžืœื›ื™ื all the jockeying for power among Davidโ€™s sons, but ื›ืœืื‘ ื‘ืŸ ืื‘ื™ื’ื™ืœ never comes up. Rav Medan notes other oddities: his mother is called ืืฉืช ื ื‘ืœ ื”ื›ืจืžืœื™, even though ื ื‘ืœ is dead. And he seems to be named after ื ื‘ืœ:

ื•ืฉื ื”ืื™ืฉ ื ื‘ืœ ื•ืฉื ืืฉืชื• ืื‘ื’ื™ืœ; ื•ื”ืืฉื” ื˜ื•ื‘ืช ืฉื›ืœ ื•ื™ืคืช ืชืืจ ื•ื”ืื™ืฉ ืงืฉื” ื•ืจืข ืžืขืœืœื™ื ื•ื”ื•ื ื›ืœื‘ื• (ื›ึธืœึดื‘ึผึดื™)ืƒ

ืฉืžื•ืืœ ื ื›ื”:ื’

ื‘ื‘ื™ืช ื“ื•ื“โ€ฆืชื•ืกื™ืฃ ืœื”ื™ืงืจื โ€ืื‘ื™ื’ื™ืœ ืืฉืช ื ื‘ืœ ื”ื›ืจืžืœื™โ€œ. ืœื‘ื ื”โ€ฆืชืงืจื ื›ืœืื‘โ€ฆืขืœ ืฉื ื‘ืขืœื” ื”ืžืช, ื”ื ืฆืจ ื”ืขื™ืงืจื™ ืœื‘ื™ืช ื›ืœื‘.

ื”ืจื‘ ื™ืขืงื‘ ืžื“ืŸ, ืืžืจ ื ื‘ืœ ื‘ืœื‘ื• ืื™ืŸ ืืœืงื™ื, ืขืžืณ 44

ืœื“ื‘ืจื™ื ื• ืืœื”, ื›ืœืื‘ ื”ื•ื ื‘ืŸ ื“ื•ื“ ื”ืงื ื‘ื™ื™ื‘ื•ื ืขืœ ืฉื ื ื‘ืœ ื•ืขืœ ื ื—ืœืชื•.

ืฉื, ื”ืขืจื” 68

Weโ€™ve previously discussed the underlying concept of ื™ื‘ื•ื:โ€Ž (ื“ื‘ืจื™ื ื›ื”:ื•)โ€Ž ื•ื”ื™ื” ื”ื‘ื›ื•ืจ ืืฉืจ ืชืœื“ ื™ืงื•ื ืขืœ ืฉื ืื—ื™ื• ื”ืžืช. The child is the spiritual child of the dead. Therefore ื›ืœืื‘ will not carry on Davidโ€™s legacy, and everyone knows it. He will never be king.

So what about Bat Shevaโ€™s sons? What Iโ€™m going to say is a little different from the way Rabbi Fohrman presented it, but I think it represents an interesting way to look at the text.

When David prays for Bat Shevaโ€™s baby, ื•ื™ื‘ืงืฉ ื“ื•ื“ ืืช ื”ืืœืงื™ื ื‘ืขื“ ื”ื ืขืจ, what is he praying for? He needs this baby:

ื“ ื•ื™ื”ื™ ื‘ืœื™ืœื” ื”ื”ื•ื;
ื•ื™ื”ื™ ื“ื‘ืจ ื”ืณ ืืœ ื ืชืŸ ืœืืžืจืƒ ื” ืœืš ื•ืืžืจืช ืืœ ืขื‘ื“ื™ ืืœ ื“ื•ื“
ื›ื” ืืžืจ ื”ืณ; ื”ืืชื” ืชื‘ื ื” ืœื™ ื‘ื™ืช ืœืฉื‘ืชื™ืƒ โ€ฆ ื™ื‘ ื›ื™ ื™ืžืœืื• ื™ืžื™ืš ื•ืฉื›ื‘ืช ืืช ืื‘ืชื™ืš ื•ื”ืงื™ืžืชื™ ืืช ื–ืจืขืš ืื—ืจื™ืš ืืฉืจ ื™ืฆื ืžืžืขื™ืš; ื•ื”ื›ื™ื ืชื™ ืืช ืžืžืœื›ืชื•ืƒ ื™ื’ ื”ื•ื ื™ื‘ื ื” ื‘ื™ืช ืœืฉืžื™; ื•ื›ื ื ืชื™ ืืช ื›ืกื ืžืžืœื›ืชื• ืขื“ ืขื•ืœืืƒ ื™ื“ ืื ื™ ืื”ื™ื” ืœื• ืœืื‘ ื•ื”ื•ื ื™ื”ื™ื” ืœื™ ืœื‘ืŸ ืืฉืจ ื‘ื”ืขื•ืชื• ื•ื”ื›ื—ืชื™ื• ื‘ืฉื‘ื˜ ืื ืฉื™ื ื•ื‘ื ื’ืขื™ ื‘ื ื™ ืื“ืืƒ ื˜ื• ื•ื—ืกื“ื™ ืœื ื™ืกื•ืจ ืžืžื ื• ื›ืืฉืจ ื”ืกืจืชื™ ืžืขื ืฉืื•ืœ ืืฉืจ ื”ืกืจืชื™ ืžืœืคื ื™ืšืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื–

The key phrase there is ืืฉืจ ื™ืฆื ืžืžืขื™ืš, in the future. Not only will David not build the ื‘ื™ืช ื”ืžืงื“ืฉ, but none of the children he has now will build it. This child represents his hope of a legacy, of a future. He canโ€™t give it up. But after the sin of Uriah and Bat Sheva, ื ืชืŸ told him (ืฉืžื•ืืœ ื‘ ื™ื‘:ื™)โ€Ž ื•ืขืชื” ืœื ืชืกื•ืจ ื—ืจื‘ ืžื‘ื™ืชืš ืขื“ ืขื•ืœื. This, Rabbi Forhman says, is the meaning of (ืžืœื›ื™ื ื ื’:ื›ื“)โ€Ž ื•ื™ืืžืจ ื”ืžืœืš ืงื—ื• ืœื™ ื—ืจื‘. Both Uriah and David have a spiritual claim to the child. ื”ืณ says, OK, split him in half. But no child can survive that. The child dies because David will not give up his claim, ื–ื” ื‘ื ื™.

But in the case of Shlomo, Rabbi Fohrman understands that David realizes that he cannot be the father. The text says ื•ืชืœื“ ื‘ืŸ, without the key word from before, (ืฉืžื•ืืœ ื‘ ื™ื:ื›ื–)โ€Ž ื•ืชืœื“ ืœื• ื‘ืŸ. He is willing to let the ื™ื‘ื•ื stand and remove this son from his legacy (similar to the way we understood ื›ืœืื‘ above). Then ื”ืณ says, now this child can be your legacy. But remember that he is not really yours; he is Mine: ืื ื™ ืื”ื™ื” ืœื• ืœืื‘ ื•ื”ื•ื ื™ื”ื™ื” ืœื™ ืœื‘ืŸ. And so ื”ืณ gives him an additional name: ื•ื”ืณ ืื”ื‘ื•; ื•ื™ืฉืœื— ื‘ื™ื“ ื ืชืŸ ื”ื ื‘ื™ื ื•ื™ืงืจื ืืช ืฉืžื• ื™ื“ื™ื“ื™ื” ื‘ืขื‘ื•ืจ ื”ืณ.

With the incident of the two ื–ื ื•ืช,โ€Ž ื”ืณ gives Shlomo a glimpse of his own past and his own destiny, as it said in the dream: ืœื ื”ื™ื” ื›ืžื•ืš ืื™ืฉ ื‘ืžืœื›ื™ื ื›ืœ ื™ืžื™ืš.

ื›ืœ ื”ืžืชื•ื•ื“ื” ื‘ื“ื‘ืจื™ื, ื•ืœื ื’ืžืจ ื‘ืœื™ื‘ื• ืœืขื–ื•ื‘โ€”ื”ืจื™ ื–ื” ื“ื•ืžื” ืœื˜ื•ื‘ืœ, ื•ืฉืจืฅ ื‘ื™ื“ื•, ืฉืื™ืŸ ื”ื˜ื‘ื™ืœื” ืžื•ืขืœืช, ืขื“ ืฉื™ืฉืœื™ืš ื”ืฉืจืฅ.

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ืชืฉื•ื‘ื” ื‘:ื’

Here we have the second part of Davidโ€™s ืชืฉื•ื‘ื”, his ื—ืจื˜ื” ืขืœ ื”ืขื‘ืจ. The fact that Bat Sheva is now ืืฉืชื•, and the child is ื™ื“ื™ื“ื™ื”, the beloved of G-d (note the amgiuity: does David give him the name, or does G-d? Yes) is teh way the text tells us that David is not ื˜ื•ื‘ืœ ื•ืฉืจืฅ ื‘ื™ื“ื•. But the birth of the child is only the potential for his legacy to be fulfilled. His teshuva is not complete, and he is still sentenced to lose his ืžืœื›ื•ืช and all he is working for. He has yet to demonstrate ืงื‘ืœื” ืขืœ ื”ืขืชื™ื“.

ืื™ื–ื• ื”ื™ื ืชืฉื•ื‘ื” ื’ืžื•ืจื”โ€”ื–ื” ืฉื‘ื ืœื™ื“ื• ื“ื‘ืจ ืฉืขื‘ืจ ื‘ื•, ื•ืืคืฉืจ ื‘ื™ื“ื• ืœืขืฉื•ืช, ื•ืคื™ืจืฉ ื•ืœื ืขืฉื” ืžืคื ื™ ื”ืชืฉื•ื‘ื”.

ืžืฉื ื” ืชื•ืจื”, ื”ืœื›ื•ืช ืชืฉื•ื‘ื” ื‘:ื