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Melachim Alef [1 Kings] 1:1-31
Parashat Chayei Sarah

1:1 Vehamelech David zaken ba bayamim vayechasuhu babegadim velo yicham lo
King David was old and advanced in years, and they covered him with clothes, but he wasn't warmed.

There were three who were crowned with old age, Avraham, Yehoshua and David.  All were men that had withstood great trials.  The Bible describes all three by the words, "old and advanced in years."  It says "Avraham was old and advanced in years," (Bereishit 21:1) and "Yehoshua was old and advanced in years" (Yehoshua 23:1).  (Bereishit Rabbah 59:6)

Thus King Shlomo said, "The crown of glory is old age, on the way of righteousness it is found."  Of Avraham G-d said, "For I have known him, so that he will command his children and his household after him, and they will keep the way of G-d, to do righteousness and justice." (Bereishit 18:19)

There are some who advance in years without showing their age.  Others suffer from old age before their time.  But Avraham, Yehoshua and David grew old according to their years.

Happy is the man who advances in years, and the years do not advance upon him!  Though he has lived many years and no longer has the strength of his youth, he remains in control of himself and his affairs.  Old age does not overcome him.  Till his last days, King David rule over the Jewish People.  He was able to prevent the strong and arrogant from taking advantage of the weak, and he kept the nation from falling into turmoil.

Another meaning of the expression, "advance in years"  (ba bayamim) is that all his years (literally, "days) came froward to testify to the righteousness that he had done.  There was not one day that he had not acted righteously and that was not full of good deeds.  Not so for the wicked!  Their days hide in shame!  They are afraid to come forward and reveal the evil deeds that were done on them.

Nonetheless, King David did not become old without suffering.  His body became cold, and it could not be warmed.  No matter how much clothing he put on, he remained cold.  For clothing does not give a person warmth.  It only helps the body retain its own heat.  If the body does not produce heat, no clothing can warm it.

Why was King David made to suffer this way?  Towards the end of David's life, when his kingdom had been firmly established and his armies were victorious over the enemies of Yisrael, he thought that no harm could come to them any more.  So he ordered that a census be taken of the whole Jewish People.  That is something that no ruler of Yisrael should ever do.  It can provoke the evil eye and bring catastrophe.  His advisers warned him against it, but he was not afraid, and refused to heed their advice.

G-d sent a plague, and seventy thousand men died.  As the Angel of Death approached Yerushalayim, G-d had pity and commanded him to stop.  David saw the angel in the heavens with his sword stretched out toward the city, and he begged G-d to spare the people.  He said, "I am the one that sinned, and I have done evil.  These sheep, what have they done?  Oh, G-d, let Your hand be upon me and my father's house, and let there be no plague on the people" (Divre HaYamim Alef 21:17)

The Angel of Death took his sword and wiped it off on David's cloak.  Then he put it back into its sheath and returned to heaven.  David's entire body was chilled with fright.  The terror of that experience never left him.  From that moment on he could never again find warmth.

Another reason that his clothes could not warm him is that, long before, he had acted disrespectfully toward clothing.  One time, when King Shaul was pursuing David, he stopped to relieve himself in a cave.  He did not realize that in that very cave David and his men were hiding.  David wanted to demonstrate his loyalty to Shaul and prove that he meant him no harm, so he crept up quietly behind him and cut off the corner of his robe.  Shaul did not realize, and he got up and left.  Then David came out of the cave and called out to him.  He held up the piece of the robe and said, "As I have cut off the corner of your robe and not killed you, so you know that I do not mean you any harm" (Shmuel Alef 24:12)  Shaul was very moved.  He blessed David and stopped pursuing him.

But David was sorry that he had cut the robe.  Though he had meant well by it, it was nonetheless an act of disrespect.  For so great a person as David, even a minor act like this is significant.  Now, through the suffering of his old age, he atoned for it.

2 Vayomeru lo avadav yevakshu l'adoni hamelech na'arah vetulah ve'amdah lifnei hamelech utehi-lo sochenet veshachvah vecheikecha vecham l'adoni hamelech
His servants said to him, "Let them search for a virgin girl for my master, the king, and she will stand before the king and be a helper for him.  She will lie in your bosom, and it will be warm for my master, the king."
3 Vayevakshu na'arah yafah bechol gevul Yisra'el vayimtze'u et-Avishag haShunamit vayavi'u otah lamelech
So they searched for a beautiful girl throughout all the borders of Yisrael.  They found Avishag the Shunamit and brought her to the king.
4 Vehana'arah yafah ad-me'od vatehi lamelech sochenet vatesharetehu vehamelech lo yeda'ah
The girl was very beautiful, and she became a helper for the king and served him, but the king did not know her.

King David's servants consulted the doctors and wise men.  They said, "Clothes will not keep the king warm as long as his body does not warm itself."  So the servants looked for another way to warm him up.  Some say they wanted him to have a companion just so that he would be warmed by the heat of her body when she was close to him.  Others say that they hoped he would be stimulated and enlivened by her beauty, and his own body would again produce its own heat.

David was not permitted to marry Avishag because he already had eighteen wives. The Torah limits the number of wives a king may marry, as it says, "He will not have many wives" (Devarim 17:17).  By tradition, we know that eighteen are permitted and no more.  To have married Avishag, he would have had to divorce one of them.  That he could not do.  The court decreed that, if it be necessary for his health, it would be better for him to undergo the temptation of being alone with an unmarried woman than to cause one of his wives to suffer by divorcing her.

See what a serious thing divorce is!  Even under these circumstances, they would not permit it!  Which among David's wives would not have willingly accepted divorce for the sake of her husband, the beloved king of Yisrael?  It would not have been a shame for her but a distinction.  Nonetheless, the court forbade it.

If a man divorces his first wife, even the altar in the Temple sheds tears, as it says, "This, too, have you done.  You have covered the altar of G-d with tears, crying and weeping.  He no longer turns toward the meal offering, to accept it with good will from your hand.  And when you say, 'For what reason?' Because G-d testified between you and the wife of your youth, whom you have betrayed, though she is your companion and the woman of yoru covenant." (Malachi 2:13)

By being together with Avishag and resisting temptation, David achieved complete repentance for the sin of taking Bat-Sheva.  Although he had already repented, been punished and forgiven, his repentance was not yet complete.  He had never had the opportunity to withstand a similar temptation.  That is the test of true repentance.  If a person again finds himself in the situation in which he once sinned, but this time he resits temptation, it is clear that he no longer has that weakness.  He has overcome it, and is therefore worthy of having his earlier sin completely wiped away.

Why does the Bible tell about David's last days here, in the Book of Melachim (Kings)? Why were they not included in the book of Shmuel, along with the rest of the story of David's life?  The Book of Melachim deals with the lives of King Shlomo and subsequent kings.  One would have expected it to have begun with the verse "Shlomo sat ont he throne of David, his father." (Melachim Alef 2:12)

This chapter and the first eleven verses of the next chapter serve as an introduction to the reign of King Shlomo.  Even though they are concerned primarily with King David, their purpose is to tell how Shlomo came to be the next king.  David's age and weakness misled Adoniyah to think that he might claim the throne for himself.  But David arose to face this challenge.  While he was still alive, he had Shlomo anointed, so that it would be clear to the whole nation that he had chosen him as his successor.

We are also told here about Avishag the Shunamit, because it was through her that Adoniyah later made another attempt to seize the throne.  In that way, this chapter serves as an introduction to the incidents that will be described in Chapter Two.

This chapter also supports the legitimacy of Shlomo's succession to the throne.  It was not because of his love for Bat-Sheva that David chose her son, Shlomo, to succeed him.  By resisting Avishag, David showed himself to be above the temptation of the flesh, and totally in control of himself.  No wife, however beloved and favored, could persuade him to give her or her children anything that was not rightfully theirs.  It was only because he understood that it was G-d's will that Shlomo be the next King of Yisrael that he chose him.  To his dying day, King David was the true servant of G-d.  His every desire was to do G-d's will and find favor in His eyes. (Arbrabanel)

5 Va'Adoniyah ven-Chaggit mitnase lemor ani emloch vaya'as lo rechev ufarashim vachamishim ish ratzim lefanavAdoniyah son of Chaggit elevated himself, saying, "I will be king."  He made himself a chariot and horses, and fifty men running before him.
6 Velo-atzavo aviv miyamav lemor madua kachah asita vegam-hu tov-to'ar me'od ve'oto yaldah acharei AvshalomIn all his life, his father had never caused him to suffer criticism by saying, "Why have you done this?"  He was also very handsome, and he was born after Avshalom.

Adoniyah thought that if he would be able to establish himself as David's successor while his father was yet alive, no one would challenge him after David died.  He began to conduct himself like a king.

His chariot was the sort that only kings rode in.  His fifty runners were all men whose spleens had been removed and whose feet had been carved out.  This made them able to run swiftly for long distances without become tired.  They could run over thorns without being hurt.  Such contingents of runners were only maintained by kings, as it involved two difficult operations.  Their spleens were removed while they were yet small.  The spleen is not an essential organ of the body, so removing it did not otherwise harm them.  As for their feet, the practice was to burn their heels with hot metal plates.  The skin would then die, and they would cut it off until they got down to the bones. (Sanhedrin 21b; Rashi)

But, far from securing the throne for himself, Adoniyah only succeeded in demonstrating how unfit he was to be King of Yisrael.  The Torah says that a king must be G-d-fearing and humble.  Adoniyah was haughty and arrogant.  He put on a show to impress people, rather than studying G-d's Torah and developing the qualities of a true and dedicated leader.

"he was born after Avshalom" - he was the oldest of David's surviving sons.  Amnon, David's first son, and Avshalom, his third, had been killed.  Perhaps Daniel, the second son, had also already died.  In any case, even if he was not the oldest, he was much older than Shlomo, who was still only a child.

Others understand the words oto yaldah acharei Avshalom (he was born after Avshalom)" to not to refer to when he was born but how he was brought up.  They would translate the words, "he was raised after the manner of Avshalom."  Adoniyah's mother, Chaggit, raised him the same way that Maakah had raised Avshalom.  Both had spoiled their children.  That is why both children rebelled and were eventually killed.

There were many similarities between Adoniyah and Avshalom.  Both were very handsome.  Both rebelled against David.  Each got himself a following and had a chariot with fifty runners going ahead of him. David loved them both, and it was, perhaps, his love that led them to think they could get away with rebelling.

From here we see that the wicked are blamed for the wickedness of others.  By mentioning Avshalom, the Bible implies that he was partially responsible for Adoniyah's corruption.  Perhaps it was because Chaggit followed the example of Maakah in raising her son and spoiled him.  Or perhaps Adoniyah was encouraged to defy his father by Avshalom's earlier rebellion.  Even though Avshalom had ultimately failed, the very fact that he could attempt such a thing made it possible for others consider it as well.

But there was also a big difference between them.  Avshalom tried to kill his father.  Adoniyah respected his father's decision, at least as long as he was alive.

7 Vayihyu devarav im Yo'av ben-Tzruyah ve'im Evyatar hakohen vayazru acharei Adoniyah 
He would speak with Yoav son of Tzruyah and with Evyatar, the kohen, and they helped and followed Adoniyah.
8 VeTzadok hakohen uVenayahu ven-Yehoyada veNatan hanavi veShim'i veRe'i vehagiborim asher le-David lo hayu im Adoniyahu
But Tzadok the kohen, and Benayahu son of Yehoyada, and Natan the prophet, and Shimei and Rei, the brave men of David were not with Adoniyah.

Adoniyah thought that if he had Yoav and Evyatar on his side he would surely succeed.  Had they not helped his father? They could bring him success too!  They were popular and respected leaders.  They would guarantee a sizable following for whomever they supported.  Yoav would gain him the support of the army.  Evyatar would give him spiritual direction and bring him divine blessing.  They were both wise and experienced.  He would follow their advice as David had, and, like David, he would always succeed.

Yoav and Evyatar, for their parts, each had his own reason for following Adoniyah.  Yoav was guilty of murder.  David had sworn not to kill him, but Yoav suspected that he would command Shlomo to do it if he became king.  Evyatar, too, did not want to see Shlomo become king.  David favored Tzadok, and Shlomo would certainly follow his father's direction and appoint him as Kohen Gadol (High Priest).

There were already indications at the time of the rebellion of Avshalom that Evyatar would lose his position.  He had asked for direction from the Urim and Tumim, but had not been answered..  He was also subject to the curse of the descendants of Eli.  He hoped that under Adoniyah he would be able to serve as Kohen Gadol, and that he would again be worthy of prophecy and escape the curse.  Both also hoped that by supporting Adoniyah now, he would listen to them afterwards, when he became king.

Those who were faithful to DAvid, on the other hand, realized that Adoniyah was not his choice, and refused to follow him.  Natan the prophet had been the one to predict that Shlomo would become king.  He had conveyed the word of G-d to David, as it says, "Behold, a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies all around, for Shlomo will be his name, forever" (Divre HaYamim Alef 22:9, 10).  He certainly would not follow Adoniyah, because he knew it was not the will of G-d.

It was significant that Tzadok the kohen and Benayahu son of Yehoyada did not go along with Adoniyah.  They were, respectively, Kohen Gadol and Chief Judge of the Sanhedrin.  These two officials must always be present when a king is anointed.  There must also be a revelation of G-d's approval  through a prophet before the anointment. The absence of even one of these things would have been sufficient reason to invalidate Adoniyah.

9 Vayizbach Adoniyahu tzon uvakar umeri im even haZochelet asher-etzel Ein Rogel vayikra et-kol-echav benei hamelech ulechol-anshei Yehudah avdei hamelech
Adoniyah slaughtered sheep and cattle and fattened animals at the Ston of Zochelet that is near the Spring of Rogel.  He called all his brothers, the sons of the king, and all the men of Yehudah, the servants of the king.
10 Ve'et Natan hanavi uVenayahu ve'et-hagiborim ve'et-Shlomoh achiv lo kara
But Natan the prophet and Benayahu and the brave men and Shlomo, his brother, he did not call.

Adoniyah was not satisfied to conduct himself as if he were king.  He decided to have himself crowned already, while his father was still alive.  The location that he chose was a popular gathering place for all the people.  The Spring of Rogel was where the women came to wash the clothes.  It was called Rogel because they would trample the clothes in the water with their feet, to clean them.  Otheres say it was where the young men gathered to play games and have competitions, one of which was to try to push the stone and move it.  That was a feat of great strength  that few could do.  Another explanation is that it was a high stone that travelers would climb, and from on top of it they would be able to see which way they to go.  Adoniyah hoped to attract all these people to follow him.

He also came to this spot because it was customary to anoint kings near running water.  Natan, the prophet, chose such a location to anoint Shlomo.  The water was a sign of blessing.  It indicated that his reign should, like the water, continue on and on.

Adoniyah knew that not all those he invited supported him, but he hoped that once they had eaten and drunk and enjoyed themselves he would be able to convince them.

11 Vayomer Natan el-Bat-Sheva em-Shlomo lemor halo shamat ki malach Adoniyahu ven-Chaggit va'adoneynu David lo yada
Natan said to Bat-Sheva, the mother of Shlomo, "Did you not hear that Adoniyah ben Chaggit has become king, and our master, David, does not know?
12 Ve'atah lechi iyatzech na etzah umalti et-nafshech ve'et-nefesh benech Shlomo
Now, go, and let me advise you.  You will save your life and the life of your son, Shlomo.
13 Lechi uvo'i el-hamelech David ve'amart elav halo-atah adoni hamelech nishbata la'amatcha lemor ki-Shlomo venech yimloch acharai vehu yeshev al-kis'i umadua malach Adoniyahu
Go and come to King David, and say to him, 'Didn't you, my master the king, swear to your maidservant, saying, "Shlomo, your son, will rule after me, and he will sit on my throne"? So why has Adoniyah become king?'
14 Hineh odach medaberet sham im-hamelech va'ani avo acharaych umileti et-devarayich
While you are still speaking there with the king, I will come after you and complete your words."

Natan did not want to be the first to complain about Adoniyah.  He had been the one to convey G-d's word to David that he appoint Shlomo to succeed him.  He did not want to appear to be trying to defend his own prophecy, so he asked Bat-Sheva to break the news to David..

But why did Natan feel it necessary to take any action on behalf of Shlomo?  Had not G-d told him that Shlomo would be the next king?  What could Adoniyah do against the word of G-d?  King Shlomo himself later wrote in the Sefer Mishlei (19:21), "Many are the thoughts in the heart of man, but it is the will of G-d that prevails."  G-d did not need Natan's help to bring His word to fruition.

Could Natan have doubted the truth of his own prophecy?  Certainly not!  But perhaps he was afraid that G-d no longer favored Shlomo.  Prophecy is, after all, not necessarily unconditional.  If a person sins, the blessings that were in store for him may be taken away even if they had been foretold by a prophet.  The Jewish People were supposed to enter the Holy Land during the second year after the exodus from Egypt, but because they sinned and did not trust G-d they were condemned to wander in the desert for forty years instead.  Shaul, too, had been made king of Yisrael, and his descendants were to follow him, but the throne was taken away from them for his failure to eradicated Amalek as G-d had commanded.

15 Vatavo Vat-Sheva el-hamelech hachadrah vehamelech zaken me'od va'Avishag haShunamit mesharat et-hamelech
Bat-Sheva went to the king, into the inner room.  The king was very old, and Avishag, the Shunamit, was serving the king.
16 Vatikod Bat-Sheva vatishtachu lamelech vayomer hamelech mah-lach
Bat-Sheva bent her head and bowed to the king.  The king said, "What is your problem?"
17 Vatomer lo adoni atah nishbata b'HaShem Elokeicha la'amatecha ki-Shlomo venech yimeloch acharai vehu yeshev al-kis'i
She said to him, "My master, your swore by HaShem your G-d, to your maidservant, Shlomo your son, will be king after me, and he will sit on my throne.'
18 Ve'atah hineh Adoniyah malach ve'atah adoni hamelech lo yadata
But now, behold, Adoniyah has become king, and you, my master the king, did not know.
19 Vayizbach shor umeri-vetzon larov vayikra lechol-benei hamelech ule-Evyatar hakohen ule-Yo'av sar hatzava veli-Shlomoh avdecha lo kara
He has slaughtered many oxen and fattened animals and sheep, and invited all the children of the kin, and Evyatar the priest and Yoav, the general of the army, but Shlomo, your servant, he did not invite.
20 Ve'atah adoni hamelech einei chol-Isra'el aleicha lehagid lahem mi yeshev al-kise adoni-hamelech acharav
You, my master, the king, the eyes of all Yisrael are upon you, to tell them who will sit on the throne of my master, the king, after him.
21 Vehayah kishchav adoni-hamelech im-avotav vehayiti ani uveni Shlomo chata'im
When my master, the king, will lie with his fathers, then will I and my son Shlomo be considered sinners."

The Tanach again mentions David's age to emphasize the great effort required to arise and oppose Adoniyah.  He no longer had the strength to rule the people or mediate in their disputes.  The many years of fighting and suffering had taken their toll of him.  He could not even teach Torah or serve as a spiritual guide. Even the company of his wives and closest friends was too great a strain upon him.  Avishag alone took care of him and was his constant companion.  Nonetheless, when he heard of the danger to his son, Shlomo, he arose like a lion in his defense.

As soon as he saw Bat-Sheva, David realized that something was the matter.  She would never have troubled him were it not something serious.  So, without any delay or formalities, he asked her what it was.

Bat-Sheva prepared her words with great thought and deliberation.  She began addressing David as "my master," an expression of respect rather than familiarity.  Then she proceeded to remind him of the oath he had taken to appoint Shlomo as his successor.  She alluded to several aspects of this oath which it absolutely binding.  First, it was made using G-d's Name, as she said, "you swore by HaShem, your G-d." Furthermore, the oath had been made as a personal promise to her, as she said, "to your maidservant."  Such an oath cannot be revoked without the permission of the person to whom it was made.

Nor was there anything intrinsically wrong with the oath, that it might be invalidated. Although Adoniyah was older, Shlomo was also King David's son, and therefore fit to succeed him. Bat-Sheva also quoted David's own words, "Shlomo, your son, will be king after me, and he will sit on my throne."  He could not deny that he had said it himself.

Why had David made this promise?  When the first son of David and Bat-Sheva died, she became very depressed.  She said, "Even if I have another son and even if he survives, the rest of David's children will never treat him as an equal."  She would hot have relations with him again until he came to her and said, "G-d has revealed to me that you will, indeed, have another son, and that he will be king after me and sit on my throne."  David specifically used two expressions, "be king after me" and "sit on my throne" to indicate two aspects of Shlomo's reign.  But the expression "be king after me" he foretold that Shlomo would rule over all twelve tribes, just as he himself had done.  By the words "sit on my throne" he indicated that Shlomo's reign would be one of peace and prosperity.  Shlomo would be able to spend his days sitting on his throne, judging and guiding his people, and he would not have to go out to war.

After this introduction, Bat-Sheva proceeded to describe the rebellion of Adoniyah.

Bat-Sheva concluded by reminding David of the gravity of the situation and the potential danger.  Some say the words vehayiti ani uveni Shlomo mean "I and my son Shlomo will be sinners." We will actually have sinned by not telling you now, when we should have.  We will therefore deserve whatever befalls us, as well as being responsible for whatever tragedy befalls the Jewish People as a result of our negligence.

Other say it means "we will be treated like sinners."  Adoniyah will have us killed or exiled so that his claim to the throne will not be disputed.

Thus, not only did Bat-Sheva follow Natan's advice to alert David of Adoniyah's rebellion. She greatly improved upon it.  In her wisdom she presented her case in such a way that David would almost certainly arise on her behalf.

22 Vehineh odenah medaberet im-hamelech veNatan hanavi ba
She was still speaking with the king, and Natan the prophet came.
23 Vayagidu lamelech lemor hineh Natan hanavi vayavo lifnei hamelech vayishtachu lamelech al-apav artzah
They told the king, "Here is Natan, the prophet!"  He came to the king,a nd he bowed on his face to the ground to the king.

Natan did not ask for permission to enter King David's presence.  A prophet has the right to see the king whenever he needs to and even to speak before the king grants him permission.  Nonetheless, he must show the same respect for the king as anyone else.  He must stand up and bow before him, and not sit unless the king gives him leave.  If the king summons him, he must come and appear before him.

The only one who does not have to show this sort of respect for the king is the Kohen Gadol (High Priest).  He is not required to come at the king's request, and if he does choose to come, he does not have to stand.  On the contrary, there are situations in which the king must stand for him, as it says, "before Eleazar, the priest, he will stand" (BaMidbar 27:21). That is when the king asking the advice of the Urim and Tumim.  Nonetheless, it is proper for the High Priest to show the king respect of his own volition.  Like all other Jews, he is commanded to honor the king, as it says, "You will surely put a king upon yourselves" (Devarim 17:15).  It is the duty of the people to elevate the king above everyone else.

24 Vayomer Natan adoni hamelech atah amarta Adoniyahu yimeloch acharai vehu yeshev al-kis'i
Natan said, "Did you say, 'Adoniyah will rule after me, and he will sit on my throne'?
25 Ki yarad hayom vayizbach shor umeri-vetzon larov vayikra lechol-benei hamelech ulesarei hatzava ule-Evyatar hakohen vehinam ochlim veshotim lefanav vayomeru yechi hamelech Adoniyahu
For he has gone down today, and slaughtered many oxen and fatted animals and sheep.  He invited all the children of the king, and all the officers of the army, and Evyatar, the priest. Behold, they are eating and drinking before him, and they said, 'Long live King Adoniyah!"
26 Veli ani-avdecha ule-Tzadok hakohen veli-Vnayahu ven-Yehoyada veli-Shlomoh avdecha lo kara
But as for me, your servant, and Tzadok, the priest, and Bnayahu ben Yehoyada, and Shlomo, your servant he did not invite us.
27 Im me'et adoni hamelech niheyah hadavar hazeh velo hodata et-avdecha mi yeshev al-kise adoni-hamelech acharav
Is this thing from my master, the king, and you did not let your sevants know who would sit on the throne of my master, the king, after him?"

Natan took the approach opposite that of Bat-Sheva.  He began by pretending that he did not know whether Adoniyah was acting with David's permission or not.  He said, "Have you perhaps changed your mind about whom you have chosen to be your successor?  Why did you not inform me?  Is it that you know I support Shlomo?" (Abrabanel)

He went on to describe the extent of Adoniyah's support. Whereas Bat-Sheva had tried to minimize it so that David would not be afraid he had lost the people's loyalty, Natan wanted to make clear to David that Adoniyah had indeed rebelled against him. He even told David that Adoniyah's followers had already declared him king and were toasting him as such.

It was not mentioned above that they had actually called Adoniyah "king," but Natan knew it and told David.  Thus the Tanach reveals here something that was omitted before.  We find many instances like that in the Tanach.  The same story is told in two places, but with different details.  Between them we can put together a more complete picture of what actually happened.

The differences between Natan's presentation and Bat-Sheva's reflect their very different positions and the different ways in which they were affected by the situation.  As a prophet, it was Natan's duty to rebuke the king and correct him when he erred.  A prophet dare not fear those to whom he has been sent, or be afraid of incurring their wrath, lest he hesitate to criticize them as he should.  He must confront them with the full force of their sins.  He is G-d's messenger.  He does not speak for himself.

Natan therefore presented David with the worst possible interpretation of Adoniyah's actions.  He laid the entire responsibility on David himself, assuming that everything he had done was with David's approval.  Some even understand these words as a statement rather than a question:  "You said, 'Adoniyah will rule after me, and he will sit on my throne.'"

Bat-Sheva, on the other hand, did not want to appear to be falsely accusing the king.  Being a concerned party, her criticism could not be objective.  She therefore came not to criticize David, but to plead for herself and for her son.

28 Vaya'an hamelech David vayomer kir'u-li le-Vat-Shava vatavo lifnei hamelech vata'amod lifnei hamelech
King David answered and said, "Call Bat-Sheva to me!"  She came before the king and stood before the king.
29 Vayishava hamelech vayomar chai-HaShem asher-padah et-nafshi mikol-tzara
Then the king swore, saying, "By the life of G-d Who saved my soul from all trouble,
30 Ki ka'asher nishbati lach b'HaShem Elokei Yisra'el lemor ki-Shlomoh venech yimloch acharai vehu yeshev al-kis'i tachtai ki ken e'eseh hayom hazeh
as I swore to you by HaShem, the G-d of Yisrael, saying that Shlomo your son would be king after me, and that he would sit on my throne in my place, so will I do this very day!"

Some say that Bat-Sheva left the room when Natan came in.  She did not want David to realize that they had arranged to come one after the other.  Nor did it seem strange to David that she left, as Natan might have had something private to discuss that he did not want even the king's wife to hear.  Others say that she moved away from David's bed, but did not leave.

David wanted to address his answer to her rather than to Natan because she was the one who was most affected by it. It was to her that he had sworn before, and now he would reaffirm that oath.

By the words, "from all trouble" David referred to three dangers that had threatened him during his lifetime.  They were, his wars with the Pelishtim, the persecution of Shaul, and the rebellion of Avshalom.  These were not just personal dangers. All three threatened to take his kingdom away from him.  It was therefore fitting to mention them now, as he promised the kingdom of Shlomo.  He said, "Just as G-d made me King of Yisrael, even though there were many that opposed me and would have destroyed me, so will Shlomo become king in spite of all his enemies.

31 Vatikod Bat-Sheva apayim eretz vatishtachu lamelech vatomer yechi adoni hamelech David le'olam
Bat-Sheva bowed on her face to the ground and prostrated herself to the king, and said, "May my master, King David, live forever."

When Bat-Sheva gave David this blessing, she was not referring to life in this world.  David was already close to death.  It would be nothing but a mockery to wish long life to one who is lying on his deathbed.  Furthermore, even a healthy person knows that he will not live forever.  It only a very exceptional person like the prophet Eliyahu who escapes physical death.  Even the greatest of prophets and the most pious men eventually die.  Such a blessing is not realistic.  To pray for such a thing is to pray in vain.

In this particular case, there is another reason that Bat-Sheva could not have meant physical life.  If David really were to live forever, she and Shlomo would be in no danger from Adoniyah.  Adoniyah would not try to take the throne from David as long as he was alive.  There would therefore have been no need for Shlomo to become king.

Bat-Sheva might also have been alluding to the enteral life that David would merit by having a son following in his footsteps.  As long as a person leaves children who continue his good deeds in this world, it is as if he never died.  His soul shares in the merit of their good deeds, so it is continually rising higher in Paradise.  They carry on his work for him when he is no longer able to do it himself.  That is why the Tanach later says, "David lay with his fathers," rather than "David died."  Even after he died, it was as if he was still alive, because his sons, Shlomo, carried on his good work.

Parashat Chayei Sarah

- MeAm Lo'ez