Less than two months in, and we’ve already hit Shabbat Rosh Chodesh and Shabbat Machar Chodesh! This special haftarah is read when Rosh Chodesh falls on Sunday (or Sunday & Monday). This year, Cheshvan is 29 days long, so Rosh Chodesh Kislev is only one day: Sunday. That means we read the special haftarah for “Machar Chodesh.”

Context

After Sha’ul disobeyed G-d by sparing Agag the king of Amalek, Shmu’el secretly anoints David as the next king. Meanwhile, David gets a position in Sha’ul’s household playing the lyre to soothe the king whose mental health is deteriorating. David also becomes a hero by slaying Goliath, and people begin singing about his military might, saying it is superior to Sha’ul’s. This sets off a series of indirect and direct attempts by Sha’ul to kill David. Yonatan son of Sha’ul, who is a loving friend of David, intervenes once successfully on David’s behalf.

After yet another assassination attempt, David appeals to Yonatan; Yonatan does not believe that Sha’ul is still planning to kill him. David suggests that if Sha’ul asks why David is missing from the next day’s Rosh Chodesh meal, Yonatan should say that he sent David to his family to celebrate with them. Yonatan should gauge Sha’ul’s response, and then send a message to David regarding whether Sha’ul seems like he truly plans to kill him.

Overview

[18-23] Yonatan describes the arrow code that he will use to alert David.

[24-29] Sha’ul asks about David’s absence, and Yonatan provides the planned response.

[30-34] Sha’ul raves about how David is marked for death; when Yonatan questions this, Sha’ul throws a spear at him.

[35-39] Yonatan goes in the morning to communicate the arrow message to David.

[40-42] Yonatan sends the boy back home, and meets David in the field, where they renew their pact.

“Tomorrow will be the new moon”

The official connection to the day before Rosh Chodesh appears in the first verse. It has obvious consequences for the story, since David knows he will be missed at the Rosh Chodesh feast. However, it’s also a fundamental part of the story thematically. This is observed by Rav Mosheh Lichtenstein in his book on the haftarot.

It’s not only the day before Rosh Chodesh. It’s the end of the era of Sha’ul, and all the characters are looking nervously into the future. Will David fulfill his anointment and become king? Or will destinies change, and Yonatan take up the crown of his father? “Machar chodesh” is a period of anticipation and uncertainty. Uncertainty is a part of all of our lives, but especially so at periods of transition. The message of machar chodesh is to hold on to friendships as a way of coping with difficult transitions.

“Now I will shoot three arrows”

Let’s talk for a minute about what a terrible plan the whole arrow plot is. First to review: David is supposed to hide somewhere near the Ezel stone the day after Rosh Chodesh. Yonatan will shoot three arrows in that general direction. Then he will send his servant to collect the arrows, and call out to him “הִנֵּה הַחִצִּים מִמְּךָ וָהֵנָּה”, “the arrows are this way’, or “הִנֵּה הַחִצִּים מִמְּךָ וָהָלְאָה”, “the arrows are further out.” If he says “henah”, David should know that he is safe; if he says “hal’ah”, he should know that Sha’ul plans to kill him, and he should escape. That’s the plan.

  1. Why does the plan involve shooting arrows in the general direction of David? Hasn’t he had enough spears thrown at him recently? We can say David will stay close to the Ezel stone, and Yonatan will aim away from the stone. Still, I would be at least mildly concerned that David stepped away from the stone for some reason.
  2. The next part of the plan involves sending a servant, presumably one unaware of the alliance between David and Yonatan, to collect the arrows close to the place where David is hiding. Why risk exposure?
  3. Then, David is supposed to hear Yonatan calling from a distance, and distinguish between two phrases that are identical except for two similar words “henah” and “hal’ah”. Couldn’t he have used more readily-discernible codewords?

That’s only in terms of the plan itself — we haven’t touched the execution of the plan yet. It goes even worse than when he plans it.

  1. In the original plan, Yonatan would shoot the arrows, then send the boy to collect them. Instead, he tells the boy to run out ahead and collect the arrows that he is going to shoot! Not enough that he risks shooting David, now he wants to shoot the child as well?
  2. Presumably, the secret code was used so that David and Yonatan would not be seen speaking together. But then, Yonatan sends the boy home, and David steps into the open where they embrace! If there was no one around, why did he need to use the code? If there were people around, why did they risk being seen?

Some of these questions can be answered simply. It’s mentioned in David’s eulogy in Shmuel Bet chapter 1 that “קֶשֶׁת יְהוֹנָתָן, לֹא נָשׂוֹג אָחוֹר” “the bow of Yonatan did not turn back”; seemingly, Yonatan had a reputation as a skilled archer. This would explain why he wasn’t worried about hitting anyone. As for the “halah” and “henah”, perhaps he also planned to motion with his hands in a way that was visible. In terms of why Yonatan changed the plan and sent the servant out before he shot; this might be because he knew he would have to tell the servant to keep running (he did not know this for certain when forming the plan).

Still we are left with the question of why risk exposure by the servant, and why David stepped into the open afterward.

“We two have sworn to each other”

The key that helps me understand this story is the dueling loyalties of Yonatan. On the one hand, he is bound by pact to David; on the other, he is the son of Sha’ul. David wants to trust him, but he doesn’t seem totally at ease. In the section before our Haftarah, David says:

וְעָשִׂיתָ חֶסֶד, עַל-עַבְדֶּךָ, כִּי בִּבְרִית יְהוָה, הֵבֵאתָ אֶת-עַבְדְּךָ עִמָּךְ; וְאִם-יֶשׁ-בִּי עָו‍ֹן הֲמִיתֵנִי אַתָּה, וְעַד-אָבִיךָ לָמָּה-זֶּה תְבִיאֵנִי. (כ:ח)

Therefore deal kindly with your servant; for you have brought your servant into a covenant of Hashem with you; but if I am guilty, slay me yourself; for why should you bring me to your father? (20:8)

Even though he has a pact with Yonatan, David tries to persuade Yonatan not to bring him to Sha’ul. Clearly he is unsure of where Yonatan’s loyalty truly lies. He might worry that Yonatan will ask Sha’ul about David, and Sha’ul will command him to kill David (this actually happens) and then Yonatan will obey his father.

In this light, the secret of the arrow code isn’t to protect David from onlookers. The plan is to protect David from Yonatan. Yonatan senses David’s mistrust, so he builds a plan that will help him communicate with David without David needing to be vulnerable. David will position himself where he will be able to observe the archery, but without risking being seen (by the servant or by Yonatan). Then after the charade of the archery, David can act upon the advice.

When Yonatan sends the servant home so that David sees, he is making an invitation. “I acknowledge the truth of my father’s treachery, but I am loyal to you, David. Trust me if you can.” David accepts this offer and steps out to embrace Yonatan, making himself completely vulnerable. Under such circumstances, it’s quite understandable that they would weep.

Shabbat shalom to friends new and old! And avoid any sharp projectiles!