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Michal Put an Idol in David's Bed and Told Saul's Men He Was Sick

Saul's men watched the house all night and waited for morning. By then David was over the sill and gone, and there was goat's hair on the pillow.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Kept a Muzzle on His Mouth
  2. The Desert Generation Died of Their Own Mouths
  3. The Men Outside the Door
  4. The Son Who Sat at the Wrong Table
  5. The Third Strand
Michal Put an Idol in David's Bed and Told Saul's Men He Was Sick Click for full size

He Kept a Muzzle on His Mouth

The spear was in the wall about a hand's width from David's head, still shivering, and he had already stopped playing and had not said a word.

He had a rule about that. He had made it for himself and he said it out loud later, in a psalm, in the plainest language he ever used: I will guard my ways from sinning with my tongue, I will keep a muzzle on my mouth while the wicked man stands in front of me. Not a vow of humility. A working rule for a man living inside another man's house with a spear in it.

Saul pulled the spear out of the plaster and David went back to the strings, and neither of them mentioned it.

The Desert Generation Died of Their Own Mouths

Slander runs harder than idol worship. That is the claim, and the proof is a graveyard.

Israel built a calf out of their own earrings, danced in front of it, and lived. They came back out of the land with a report about giants and walled cities, and still lived. The decree did not fall until they opened their mouths in the dark and said they would rather have died in Egypt. The Lord heard the voice of your words. As you have spoken in My ears, so I will do to you.

He took their sentence and handed it back to them word for word, and then it took forty years to carry out, one funeral at a time, the whole camp burying its own until the last of the complainers was in the ground.

Long after, God said through Jeremiah that His own inheritance had turned into a lion in the forest, roaring at Him out of the trees. Is her voice only hatred, then? No. The same throat is the one He asked to hear in the vineyard: let Me hear your voice, for your voice is sweet. One instrument, two uses. Death and life are in the hand of the tongue.

The Men Outside the Door

Saul stopped throwing spears and started sending men.

They came at dusk and stood around the house and settled in to wait, because the order was to take him in the morning. Michal, Saul's daughter and David's wife, worked out what the men in the street were for, and came and told her husband. "If you do not get your life out of here tonight, tomorrow you are a dead man."

She got him out through the window. He went over the sill and down and away into the dark, and she went back inside and did the rest of it alone.

She took the household idol and laid it in the bed. She put a woven pillow of goat's hair at its head. She pulled the blanket up over the whole arrangement, and when Saul's men knocked she told them her husband was sick.

They went back to the king with that. Saul sent them straight around again with a new order. Carry him up to me in the bed, he said, and I will kill him there. They came back into the house, walked to the bed, and pulled the cover off a piece of carved wood in a wig.

The Son Who Sat at the Wrong Table

Jonathan was working the other side of the same problem.

At the new moon feast the king's table was set and David's place was empty, and Saul let the first day go. On the second day he asked where the son of Jesse was. Jonathan gave the answer he and David had agreed on in the field. Saul cursed his own son in front of the whole table, told him he was choosing a rival over his own crown, and threw the spear at him.

Jonathan got up from the meal without eating and did not come back. In the morning he walked out to the field with a small boy and shot an arrow past him and called out that the arrow was beyond him, which was the signal, and the boy ran and gathered the arrows and understood nothing at all.

So one of Saul's children carried David out of the house, and the other carried the warning out of the palace. Two are better than one. If one falls, the other lifts him. If a man overpowers one of them, the two stand against him.

The Third Strand

Over that psalm, at the top of the page, sits the instruction the whole night comes down to: al tashchet. Do not destroy.

A cord of three strands is not quickly broken, and the third strand was the country. All Israel and Judah loved David, and they loved him while he was the hunted one, years before there was a kingdom in his hands to hand anybody anything out of.

He had chances. He had Saul asleep and in reach more than once, and men beside him telling him to finish it, and the muzzle held. When word finally came that Saul had fallen on his own sword on Gilboa, David executed the man who brought him the crown and then spent his voice on a song for the king who had hunted him for years, and never once, in all of it, said the thing that would have been easiest to say.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tehillim 39:1Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

The ancient sages did. They saw words as potent forces, capable of building worlds or tearing them down. Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms, dives deep into this very idea, especially in its commentary on Psalm 39.

"I said, I will guard my ways," the Psalm begins. And the Midrash (rabbinic interpretive commentary) immediately connects this to (Proverbs 15:1): "A soft answer turns away wrath, but a harsh word stirs up anger." See, it's not just about being polite; it's about recognizing the impact of our speech. Words have consequences.

The text goes even further, stating that "the language of evil speech is more severe than idol worship!" Hold on, more severe? That's a pretty bold claim. The reasoning, according to the Midrash, is that the Israelites weren’t punished for their sins in the desert until they actually spoke those sins aloud. (Deuteronomy 1:34) tells us, "The Lord heard your words," and (Numbers 14:28) echoes, "As I live, says the Lord, as you have spoken in my hearing, so I will do to you." It wasn't just the thought; it was the vocalization, the giving voice to negativity, that sealed their fate.

(Malachi 2:17) reinforces this idea: "You have wearied the Lord with your words." The emphasis is on "your words" – suggesting that the weariness wasn't from actions, but from the constant stream of negative speech.

The Midrash continues to build its case, drawing connections across the Hebrew Bible. (Isaiah 3:8) states, "For Jerusalem has stumbled, and Judah has fallen," linking their downfall to their speech. (Jeremiah 12:8) laments, "My heritage has become to me like a lion in the forest, she has raised her voice against me."

But here's a crucial nuance. The Midrash asks: Is her voice only one of hatred? Doesn't her voice also express love? It then quotes (Song of Songs 2:14): "Let me hear your voice," implying both the beloved and the hateful aspects of speech are being considered. The very same voice that can build, can also destroy. It’s a double-edged sword.

The Midrash lands on a powerful conclusion, citing (Proverbs 18:21): "Death and life are in the power of the tongue." It's a reminder that our words aren't just empty sounds; they are vessels carrying immense potential – the power to bring life and encouragement, or to inflict death and despair.

So, what kind of world are we building with our words? Are we choosing to guard our ways, as the Psalmist suggests, and wield the power of speech for good? Or are we, perhaps unknowingly, contributing to the negativity that surrounds us?

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Midrash Tehillim 59:1Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

This idea – the power of partnership, the strength in numbers – echoes throughout Jewish tradition. And it’s right there at the heart of Midrash Tehillim 59.

The verse from Ecclesiastes (4:9), "Two are better than one," sparks a beautiful exploration of connection and mutual support. The Midrash (rabbinic interpretive commentary) asks: what does it truly mean to be "better" together? It suggests that companionship isn't just about comfort; it's about resilience. "If one falls, the other can help him up" (Ecclesiastes 4:10). But profoundly powerful. We are stronger when we lift each other.

It doesn’t stop there. The Midrash goes on: "And if someone attacks one, the other can defend him." There’s a protective element to partnership, a shared responsibility to safeguard one another. Then, layering it even further, it quotes (Ecclesiastes 4:12): "A threefold cord is not quickly broken." The more intertwined we are, the more difficult it is to unravel us.

The Midrash isn't just talking about any two or three people. It explores the power of righteous companionship. Two righteous people, it says, are far more potent than one. Their combined merit can even avert calamity. "I will take one from a city and two from a family," (Jeremiah 3:14) tells us. The presence of righteous individuals within a family brings prosperity and protection.

Now, what about legacy? What about generations of righteousness? The Midrash considers the impact of a righteous person, the son of a righteous person, the son of a righteous person. Surely, such a lineage is unbreakable? Someone posed this very question to Rabbi Zeira. They challenged him, pointing out instances where even someone from a righteous lineage suffered in a wicked generation. Rabbi Zeira’s response is telling: "He will not be quickly uprooted, even if he falls [he will rise again]."

Quoting (Isaiah 59:21), he adds, "My words which I have put in your mouth shall never depart from your mouth, nor from the mouth of your children, nor from the mouth of your children's children." The Torah, the very essence of righteousness, becomes an unbroken chain passed down through generations. (Jeremiah 31:34) reinforces this promise: "Forevermore." God Himself, the Midrash says, vouches for this enduring legacy.

The Midrash then shifts its focus, offering another interpretation of "Two are better than one." This time, it refers to the power of collaborative learning. Two people studying Torah together, discussing its intricacies, create a synergy that elevates their understanding. And again, adding a third participant only strengthens the bond and deepens the insight.

Finally, the Midrash offers a beautiful and unexpected interpretation, focusing on Michal, the daughter of Saul, and Jonathan, Saul’s son. Both loved David, and both, in their own ways, saved him from Saul's wrath. Michal protected David from within Saul's house, while Jonathan defended him from outside. "Two are better than one," the Midrash says, referring to their combined efforts. And "the threefold cord" represents the people of Israel, who ultimately embraced David as their king: "And all Israel and Judah loved David" (2 (Samuel 19:4)0).

So, what are we left with? More than just a nice saying, "Two are better than one" becomes a profound statement about human connection, resilience, the power of righteousness, and the enduring strength we find in each other. It is also a beautiful illustration of Torah study. What partnerships in your own life make you stronger? How can you be a "second" or "third" cord for someone else? Perhaps, that is the real message of this Midrash.

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