By Rabbi Gail Fisher
YOM KIPPUR 5787
Shana tova!
In our quest for stories about the abuse of power, we will look this morning at II Samuel. David led military expeditions even before he became king. And then as king, he united the 12 Tribes into a single nation and continuously led battles, expanding Israel well beyond the original Tribal borders. But by the time we reach chapter 11, King David is remaining back in his palace in Jerusalem while sending other men out to fight. At one point, he is standing out on a balcony and notices a beautiful woman bathing. He inquires as to who she is, and is told that she is the wife of Uriah אוּרִיָּ֥ה, who is fighting along with the rest of his men. He sends a messenger to bring her back to the palace, and he sleeps with her. Later on, she sends him word that she is pregnant.
Now David is panicked. He sends for Uriah, ostensibly to ask for news of the battle, and then suggests that Uriah go down to his house for a little R&R. But Uriah refuses – the battle is at a crisis point, so he can hardly take time off to enjoy himself! David entices him with food and drink until he gets drunk, but he still sleeps outside the palace to be near his king, rather than going home to his wife. David is unable pin the responsibility for Bathsheba’s pregnancy on Uriah, so he decides to have him killed in battle, leaving Bathsheba a widow, thus available to David.
He tells Joab יוֹאָֽב, his general, to put Uriah in the front line of the battle and then have everybody else draw back a bit. Joab can’t go that far; he does put Uriah into the front line but along with other experienced soldiers. Uriah will be killed or he won’t.
Well, he is killed, and David allows Bathsheba a proper mourning period. After that, he brings her into the palace, marries her, and she gives birth to their son (this is not Solomon). This displeases God, and He sends the prophet Nathan to confront him. Nathan and David have been close in the past, and David has respected and relied on Nathan’s counsel.
Nathan comes to David and tells him a parable. Two men lived in a city, one rich and one poor. The rich man had huge flocks of sheep along with all his other possessions. The poor man had only a single lamb, whom he treated almost like a child. He fed her by hand from his own plate and cuddled her close to him. The rich man was having important guests, saw how fat this lamb was, and took the lamb from the poor man. He slaughtered her and fed her to his guests. Hearing this story, King David is outraged. “This man deserves to die! He should pay four times the penalty, not just the usual double penalty!” No uncertainty in his swift, merciless judgement.
Nathan looks him right in the eye. (pause) YOU ARE THAT MAN!! (finger sweeping the room, long pause follows)
King David hangs his head. “I have sinned before God. I stand guilty before him.” He begins to atone, until eventually Nathan is able to tell him, “God has forgiven you; you shall not die.” The baby boy, however, sickens and dies. This was also the turning point in King David’s life. From now until his death, it would no longer be an upward trajectory of success in all endeavors.
We can hear this story and think that it means that even a good man can be corrupted by power. But it’s actually more subtle than that. King David definitely had a strong moral compass. There is a midrash that he hung his harp above his bed. At midnight, the north wind would cause the strings to sound, and he would get up and study Torah until dawn. He served God faithfully and cared very much about following the laws. And yet, when the situation with Bathsheba was unfolding, he was blind to the nature of his own actions. He could see the law clearly, but he couldn’t recognize the meaning of his own actions. As soon as Nathan showed him what he had done, David took full ownership. Remember, he was the king. He could have had Nathan executed. He could have spun the story. These would not be unusual responses from a leader. But with full realization, he acknowledged his guilt and immediately atoned.
We might see our own shortcomings as elements within ourselves that are damaged, things that need to be repaired. And certainly, there are things within ourselves that need repair. But sometimes, we need something different. We need a breakthrough. Some insight that shows us that there is a story that is about us that everybody else can see, but we haven’t yet taken in. I have sinned. (pause) I stand guilty. (pause) And here and now, on this Yom Kippur day, I am ready to begin again.