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David, Rain, and the Debt Israel Owed to Saul

Three dry years forced David to search Israel for the hidden debt that closed the sky, and the answer lay with Saul's bones.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Sky Closed for Three Years
  2. David Sent Searchers Through Israel
  3. The Debt Lay With Saul
  4. The Gibeonites Stood at the Edge
  5. Rain Returned After Honor

For three years the rain did not come. The first year frightened the farmers. The second stripped the storehouses. By the third, David could hear the whole land asking what debt had climbed into the sky and locked it shut.

The Sky Closed for Three Years

Jerusalem still had a king. The festivals still pulled pilgrims up the roads. Songs still knew their words. But fields do not live on songs, and children cannot eat the memory of last year's grain. The ground cracked open in thin mouths. Seeds waited in dust and did nothing.

David did not begin by blaming heaven. A king in Israel was not allowed that luxury. If the rain stopped, something below had broken. The land was not mute dirt beneath the feet. It heard blood. It smelled corruption. It carried vows, graves, and unpaid wrongs in its body.

So David called the people and sent them searching.

David Sent Searchers Through Israel

"Find the hidden immorality," he told them. "Look in the houses, the markets, the doorways where secrets usually think they are safe. A generation that pollutes itself can close its own sky."

The searchers went out. They came back empty.

"Then find the murderers," David said. "Blood buried without justice can poison the soil. A field can drink rain, but it cannot bless bloodshed hidden under its furrows."

Again they searched. Again they returned with nothing. No scandal large enough to explain the drought. No killer whose guilt matched three dead years. David widened the circle. Broken vows. Withheld gifts. Public rot. Private fraud. Every path returned to the king without an answer.

At last David stood with the failure in his hands and turned the search on himself. "If the matter is not among them," he said, "then it rests on me."

He did not hide the trouble behind royal posture. He poured his words before God as a man emptying a vessel, every failed search, every dry field, every hungry household set down in the open.

The Debt Lay With Saul

God answered from beyond David's guesses. The drought did not begin with David's bed, David's sword, or David's treasury. It began with Saul.

That name must have struck like a cold cup against the teeth. Saul had hunted David. Saul had thrown the spear. Saul's house and David's house had stood across from each other in years of fear and blood. But heaven did not let David settle history by remembering only the wound.

Saul had been anointed. Oil had touched his head. In his reign, Israel had been pulled away from idol worship and steadied against enemies. He had carried the burden of kingship before David ever wore the crown. His body and the body of Jonathan had not received the full honor owed to them in the land of their fathers. The dead king lay like an unpaid note in Israel's account.

The rain knew it.

The Gibeonites Stood at the Edge

The debt had another edge, sharper and harder. Saul's house had shed the blood of the Gibeonites, people bound to Israel by an old covenant from the days of Joshua. They were not the center of the tribes. They stood near the edge, easy to dismiss, easy to call someone else's problem.

David felt the pressure of that. For the sake of these far ones, must all Israel suffer? The answer came back with no softness. Push away the far, and the near will be pushed away after them. A covenant does not become cheap because the people under it are weak.

Joshua had once heard the same rebuke when the Gibeonites cried out for rescue. A promise given under awkward circumstances still remained a promise. Israel could not keep the land while treating covenant as a thing that mattered only when convenient.

The drought was not random anger. It was memory made weather. Saul had to be honored. Blood had to be answered. The edge of the camp had to be brought back into the meaning center.

Rain Returned After Honor

David moved first toward the dead. Saul and Jonathan were gathered to the burial place of Kish, their ancestor, in Benjamin. Bones that had waited under the wrong arrangement of grief were carried home with royal attention. The old king, flawed and dangerous and anointed, was not left to lie as if his service had vanished with his failures.

Then the wrong against the Gibeonites had to be faced. No speech could make it disappear. No royal preference could erase the blood. David's crown did not give him permission to tidy the past until it looked harmless. He had to stand where covenant had been violated and let the wound be named.

Only after that did the sky change.

Rain returned not because drought had become boring, and not because time had softened the debt. It returned when honor found the bones, when the far ones were no longer pushed away, when the king stopped searching for a convenient sinner and accepted the older wound heaven had placed in front of him.

The land drank. The roads darkened. The seeds that had waited in silence broke open under water. David's prayer had become action, and action had become rain.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Midrash Tehillim 142:4Midrash Tehillim

Well, you're not alone. The ancient rabbis pondered this very feeling, this need to unburden ourselves before the Divine. And they found echoes of it in the Psalms, specifically in Psalm 142.

Midrash Tehillim, a collection of rabbinic interpretations of the Book of Psalms, explores this verse: "I will pour out my words before Him." It’s not just about talking at God, is it? It’s about truly revealing ourselves, our deepest troubles, laying them bare. Like the righteous, as the Midrash (rabbinic interpretive commentary) says, who reveal their troubles before God. Think of Hannah, from the Book of Samuel, praying so fervently for a child, pouring out “the abundance of my complaint and grief” (1 (Samuel 1:1)6). It's that raw, unfiltered honesty.

What does God do with all that pouring? Does it just vanish into the ether?

In Midrash, quoting (Psalm 55:23), God tells David, “Cast thy burden upon the Lord, and He will sustain thee.” Wow. A direct promise. A lifeline.

But there's more to this Psalm than just unloading. The very next verse, "When my spirit faints within me," takes us even deeper. What does it mean to have your spirit faint? To feel utterly depleted, drained, lost?

The Midrash asks, "What is 'my tent'?" Intriguing question. It's not a literal tent. It’s something far more personal.

David, in his humility, says to God, "All my mighty ones are nothing compared to You." He’s acknowledging his vulnerability, his dependence on something greater. And then, the Midrash continues, “My heart tells me that whoever stretches out his hand against the Lord's anointed will be punished.” There's a recognition of divine justice, a trust in a higher power to protect and guide.

So, “When my spirit faints within me, You know my path.” Even in those moments of utter weakness, when we feel lost and directionless, God knows our path. God sees us.

It's a powerful message, isn't it? A reminder that even when we feel like we're pouring ourselves out into an empty void, there’s a listener. There’s a sustainer. There’s a path, even when we can’t see it.

Perhaps the lesson here is this: don't be afraid to pour. Don't be afraid to be vulnerable. Because in that vulnerability, in that act of revealing ourselves, we might just find the strength we need to keep going.

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Midrash Shmuel 28:5Midrash Shmuel

"And there was a famine in the days of David three years, year after year; and David sought the face of the LORD" etc. (2 Samuel 21:1). David said: Go out and see, perhaps there are among you people who worship idolatry, for the heavens are not held back from bringing down dew and rain except on account of the sin of Israel, that they worship idolatry. This is what is written: "Take heed to yourselves, lest your heart be deceived" etc., "and the anger of the LORD be kindled against you, and He shut up the heavens" etc. (Deuteronomy 11:16-17). They went out and searched and did not find. He said: Perhaps there is sexual immorality among you, as it is written: "[And you have polluted the land with your harlotries] etc.; therefore the showers have been withheld, and there has been no latter rain; yet you had a harlot's forehead" etc. (Jeremiah 3:2-3). They went out and searched and did not find. He said to them: Perhaps there is bloodshed among you, as it is written: "So you shall not pollute the land" etc., "[for blood, it pollutes]" etc. (Numbers 35:33). They went out and searched and did not find. He said to them: Perhaps you vow and do not fulfill vows, as it is written: "Clouds and wind, but no rain, is a man who boasts of a gift falsely" (Proverbs 25:14). They went out and searched and did not find. He said to them: Perhaps you do not tithe your tithes properly, for on account of the sin of tithes the rains are withheld, as it is written: "Bring all the tithe" etc. (Malachi 3:10). They went out and searched and did not find. From this point on David said: The matter depends on none but me. The Holy One, blessed be He, said to him: David, you are spared; rather, it is "because of Saul" (2 Samuel 21:1), that you did not perform kindness with him, "and his bloody house, because he put to death the Gibeonites" (ibid.). At that moment David said: Is it on account of the converts that the Holy One, blessed be He, has done thus to my people? The Holy One, blessed be He, said to him: If you push away those who are far, you will end up pushing away those who are near. Go out and learn from Joshua your master, that at the time when the Gibeonites said, "Come up to us quickly, and save us, and help us" etc. (Joshua 10:6), at that moment Joshua said: Is it on account of these converts that we trouble the community? The Holy One, blessed be He, said to him: If you push away those who are far, you will end up pushing away those who are near. Go out and learn from where your stock is [it is not from converts]. This is what is written: "And to Joseph in the land of Egypt were born, whom Asenath the daughter of Poti-phera bore to him" etc. (Genesis 46:20), and it is written below: "Of the tribe of Ephraim, Hoshea the son of Nun" (Numbers 13:8). Immediately, "And David said [to the Gibeonites], What shall I do" etc.; "let seven men of his sons be given to us" etc.; "But the king spared Mephibosheth" etc. (2 Samuel 21:3,6,7). Because he was a man of Torah, he prayed for him; they passed him before the altar and it did not seize him. This is what is written: "I will call to God Most High, to the God who fulfills it for me" (Psalms 57:3), for the Holy One, blessed be He, agreed with his hand.

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Pirkei DeRabbi Eliezer 17:12Pirkei DeRabbi Eliezer

Pirkei DeRabbi Eliezer places King David in a drought and makes the land itself testify to Israel's moral condition.

Year after year, the people of Israel make their pilgrimage, going up to Jerusalem for the festivals. But something is amiss. The skies remain stubbornly dry. In the second year of this drought, David addresses the people. He urges them: "Go forth and see if there be among you people who lead immoral lives." Why? Because, as David reminds them, immorality pollutes the land, closing the heavens and withholding the rain. He cites the prophet Jeremiah (3:2-3): "And thou hast polluted the land with thy whoredoms… Therefore the showers have been withholden, and there hath been no latter rain."

They search, they investigate, but they find no open sin, no scandalous immorality. What then?

The drought persists. The following year, the people once again ascend to Jerusalem. Again, David probes. This time, he suspects bloodshed. "Go forth," he commands, "and see if there be among you people who shed blood, because on account of the sin of those who murder the rain is withheld." He quotes (Numbers 35:33): "So ye shall not pollute the land wherein ye are; for blood, it polluteth the land." The connection is clear: sin stains the land, preventing the blessings of rain from flowing. Again, the people search diligently. But once more, they find no murderers among them.

So, what’s going on? Why is the rain still withheld? David, perplexed, declares, "Henceforth the matter only depends upon me." He understands that the fault must lie somewhere else, perhaps with the leadership, perhaps with something less obvious than blatant sin. David turns to prayer, beseeching the Holy One, blessed be He, for guidance.

And the answer he receives is both surprising and profound. The answer is that the problem rests with Saul. King Saul, the first king of Israel! "Was not Saul one who was anointed with the oil of consecration?" God asks David. "And was it not Saul in whose days there was no idolatry in Israel? And was it not Saul who secured his portion with Samuel the prophet?" All true. Yet, the divine accusation continues, "Ye are in the land (of Israel) and he is (buried) outside the land (of Israel)."

Wow. Even though Saul was a righteous king in many ways, the fact that his body remained unburied within the land of Israel was enough to withhold the rain. It suggests a deep connection between the physical integrity of the land and its spiritual well-being. The land itself is almost a character in this story, sensitive to the presence of even the remains of someone significant.

What can we learn from this ancient story? Perhaps it's a reminder that our actions, both individually and collectively, have consequences that extend beyond the immediate. Perhaps it's a call to consider the unseen, the unresolved issues that might be blocking our own blessings. And perhaps, most profoundly, it's a evidence of the sacredness of the land itself, and the importance of treating it with reverence and respect. What unresolved issues might we need to address to open the heavens once more?

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Legends of the Jews 4:70Legends of the Jews

King David, the sweet singer of Israel, knew that feeling all too well. According to the Legends of the Jews, collected and retold by Rabbi Louis Ginzberg, David’s reign wasn’t all harps and psalms. It was also marked by great sorrow, particularly the devastating famine that gripped the land of Israel.

This famine, by the way, wasn't just any famine. It was considered one of the ten severest famines to plague humanity from the time of Adam until the coming of the Messiah! Can you imagine the weight of that? And David, as king, felt personally responsible. He believed the famine was a punishment, a divine visitation upon his people.

So, what did he do? He started searching for the reason. The first year, David suspected idolatry might be the cause. After all, the Torah tells us that turning away from God can bring about terrible consequences. He launched an investigation, but it turned up nothing. No hidden idols, no secret altars.

The second year, he shifted his focus to moral failings. Perhaps widespread licentiousness had angered God. According to some rabbinic teachings, sexual immorality can be just as grievous an offense as idolatry. But again, his search proved fruitless. The people, as far as he could tell, were behaving morally.

By the third year, David was desperate. He began to examine the way charity was administered. Maybe some injustice or neglect in caring for the poor had brought about this divine wrath. After all, the prophets constantly reminded the Israelites to look after the vulnerable. But once more, the investigation came up empty.

Finally, David turned to God directly. He pleaded for answers, asking why his people were suffering so greatly. And God revealed a surprising reason. "Was not Saul a king anointed with holy oil?" God asked, "Did he not abolish idolatry? Is he not the companion of Samuel in Paradise? Yet, while you all dwell in the land of Israel, he is 'outside of the land.'" In other words, the neglect of the previous king, Saul, was the root cause. Even though Saul was dead, his unfinished business, his unmourned resting place, was causing unrest in the heavens. It's a powerful reminder that our actions, and our failures to act, can have long-lasting consequences.

So, David acted. Immediately. He gathered the scholars and nobles of his kingdom, and they journeyed to Jabesh-gilead. There, they exhumed the remains of Saul and his son, Jonathan. And in a solemn procession, they carried them throughout the land of Israel, all the way to their ancestral inheritance in the tribe of Benjamin.

Imagine the scene: the entire nation pausing to honor their former king. Paying tribute to the man who, despite his flaws, had once led them into battle. And as the people mourned and showed their respect, God's compassion was stirred. The famine came to an end.

What does this story tell us? Perhaps it's about the importance of honoring the past, even the parts that are difficult. Maybe it's about the power of collective action and repentance. Or perhaps it’s about how even in death, our actions, or lack thereof, can still impact the world. The Midrash Rabbah, a collection of rabbinic teachings, is filled with stories that remind us of the interconnectedness of all things. And the story of David and the famine certainly fits that theme. It is a reminder that sometimes, healing comes not from looking forward, but from looking back and setting things right.

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