Ron

This week’s Haftorah for Parashat Shemini takes us on a journey through the biblical book of Shmuel. This book’s stories encapsulate pivotal moments that are not merely historical or narrative in nature; they are so much more: The stories are deeply symbolic of the interface between the Eternal Divine and the human, between sacred intentions and worldly constraints.

The narrative commences with King David's endeavor to bring the Ark of the Covenant to Jerusalem, a perilous journey fraught with danger and sanctity. This event is marked by the tragic death of Uzzah, who, in an instinctive reaction to stabilize the Ark, is struck down by G-d. It underscores a profound lesson about the sacredness of Hashem’s Divine ordinances to Klal Yisrael, and the boundaries set upon human interaction with the holy. The legendary Ark of the Covenant, embodying G-d's tangible presence among His people, is not merely a famous artifact, but a locus of Divine holiness here on earth. It demands the highest level of reverence and obedience to G-d’s specific commands. This incident illuminates the inherent tension between Divine sovereignty and human agency, a theme that pervades our interpretative framework.

King David's subsequent fear and his initial reluctance to bring the Ark of the Covenant into Jerusalem, followed by his joyous celebration upon its successful entry, reveals the dual aspects of the human relationship with the Divine. The first aspect is sheer awe in the face of G-d’s inscrutable judgments. The second aspect is exultant joy in His blessings. David's joyous dance of complete abandon before the L-rd symbolizes the total submission and humility required before the Divine, a theme that resonates with the concept of existential vulnerability before an omnipotent Creator.

As the Haftorah proceeds forward, we encounter the Davidic covenant, a pivotal and historical moment where the temporal and the eternal intersect. G-d’s declares to King David through the prophet Nathan, that his house, his kingdom, shall endure forever before G-d, and this inaugurates a new chapter in the unfolding Divine plan. This Davidic covenant, transcends mere political dynasty, and it hints at the eternal kingship of the Moshiach (May he come speedily in our days), who is rooted in King David's lineage. Here, our narrative again transcends its simple surface of its historical context, and it aims our gaze towards a cosmic dimension in which human history is directly connected with Divine purpose.

The Davidic covenant encapsulates a reciprocal relationship between G-d and humanity, embodied in the figure of the king who serves as G-d’s steward, and as the shepherd of His people. This covenantal relationship is characterized by two elements: Divine promise and human stewardship. It demands a reevaluation of our common human understanding of the meaning of such words/phrases as “authority”, “kingship”, and “Divine-human interaction”. They cause us to meditate on the nature of eternal promises, and their manifestation in this temporal realm. They challenge us to contemplate the means by which Divine intentions are actualized here in this world.

The Haftorah from Parashat Shemini invites us into a multi-dimentional meditation between the past and present, and between this world and the Divine. It invites us to meditate upon the nature of our engagement with all things sacred, the essence of covenantal relationships, and the ways in which Divine purposes are revealed throughout human history. Our journey, although anchored in the specificity of Tanakh, transcends its immediate simple meaning. We are invited into a broader meditation of the interplay between Divine intentionality with basic human agency, between the eternal and the earthly, and a meditation that brings us yet closer to understanding existence itself.

Sources:

II Samuel 6:1-7:17

II Samuel 6:7 (Tanakh): "And the anger of the Lord was kindled against Uzzah; and G-d smote him there for his error; and there he died by the Ark of G-d."

Talmud, Sotah 35a: "It is taught that the Ark carried those who carried it."

Midrash, Pirkei DeRabbi Eliezer, Chapter 10: "Uzzah stretched out his hand to the Ark... and he was smitten, for he had not been appointed for this."

Rashi on II Samuel 6:7: "Because he was not one of those designated to carry it, and furthermore, he did not approach it with the necessary reverence."

Midrash Tehillim on Psalm 24: "Lift up your heads, O gates... Who is the King of glory? The Lord, strong and mighty. This verse was said in the context of bringing the Ark to Jerusalem."

Maimonides, Mishneh Torah, Hilchot Yesodei HaTorah 2:2: "The awe of G-d is not the fear of punishment, but the awe one feels in the presence of a great king."

II Samuel 7:16 (Tanakh): "And your house and your kingdom shall be established forever before you; your throne shall be established forever."

Talmud, Sanhedrin 107b: "Rav said: The world was created only for David... as it says, 'And your house and your kingdom shall endure before Me forever.'"

Tractate Avot 3:6: "Everything is foreseen, yet free will is given."

Rabbi Joseph B. Soloveitchik, “The Lonely Man of Faith”: "The man of faith... experiences not only the presence of the divine companion but also His absence... in the moments of his greatest achievements as well as in the moments of dreadful defeat."

Rabbi Lord Jonathan Sacks, “Covenant & Conversation”: "The covenant with David is thus not just political but spiritual, not merely about power but about responsibility, not just about sovereignty but about morality and humility before G-d."