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The Words David Spoke That Bound His Whole Dynasty

Fifteen hundred cubits down, David's spade hit a potsherd. The shard said it was holding the deep shut. He moved it anyway.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Shard That Capped the Deep
  2. Ahithophel Spoke One Word
  3. Five Curses Left His Mouth
  4. Joab Seized the Horns
  5. The Chair in the Courtyard

David was not allowed to build the House. He could dig for it. He took a spade into the soil of Jerusalem and went looking for earth no hand had ever turned.

The Words David Spoke That Bound His Whole Dynasty Click for full size

The Shard That Capped the Deep

He dug fifteen hundred cubits down. Virgin ground, he thought. Then the blade hit clay.

A single potsherd.

He stopped. All that labor, and a broken piece of pottery at the bottom. "All this," he said, "and now this?"

The Holy One gave the shard a mouth. "This is not my place," it said. "When the earth split open at creation, I was sent down to cap the abyss. Beneath me the deep waits. If you move me, you release what I am holding."

David stood over it with the spade still in his hands. Fifteen hundred cubits of untouched earth, and this one shard doing a job older than kings. He moved it anyway.

Ahithophel Spoke One Word

The deep rose at once. Water shoved up through the hole he had made. Jerusalem was an instant from drowning.

David stood over the mouth. Anyone who knew a word that could hold the water, and kept it back, would choke. Ahithophel was there. He said the word. The waters dropped. The city did not drown.

He still hanged. Later, when his counsel was thrown out, he set his house in order and put a rope around his neck (2 Samuel 17:23). A word can hold the deep and still not save the man who spoke it. Speech loosed in the world keeps working on a clock no speaker owns.

Five Curses Left His Mouth

Joab was a killer. David had known it since the day his general murdered Abner in the gate of Hebron. David stood over the body and said five things that turned in the air and kept turning long after the funeral.

A discharge. Leprosy. One who holds a spindle. One fallen by the sword. One lacking bread. He could not punish Joab while Joab was strong. The army still needed him. The words had to do the work.

They did. Not only on Joab. The discharge showed in Rehoboam. The leprosy in Uzziah. The spindle in Joash. The sword in Josiah, three hundred arrows, until the body was a sieve. The want of bread in Jehoiachin, eating his ration from a captor's table. The king who could not control his general could not control his curse. It ran downstream and came home to his own house.

Joab Seized the Horns

When Solomon's throne was rising, Joab fled to the Tent of Meeting and seized the altar's horns. The one place a man was supposed to be safe. Solomon sent to him: accept the measure of judgment. Joab answered that David's five decrees were already on him. Accept those, and I will accept mine.

The altar in Jerusalem did not take him in. Only the six cities of refuge do that work. Joab had grabbed the wrong horns. Benaiah came and struck him down there, still holding on. He had killed Abner and Amasa, each of them worth the whole of Israel, and the altar could not balance that debt.

He died clutching the place he thought would save him. The curses had already walked past him into David's line. The horn gave him up.

The Chair in the Courtyard

David did one other thing with his mouth. The kings of his house would sit in the Temple courtyard. No one else sat there. Priests stood. Levites stood. Israelites stood. Kings sat, because they bore the dignity of the anointing. It was not a favor granted and forgotten. It was sworn, locked, a declaration that does not undo itself.

He could not always act. He could not always punish. He could not always build. What he said stood. His curses outlived him. His blessings outlived him. Kings who had never held a spade sat in that courtyard because a man who was not allowed to raise the House had said they would.


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From the tradition

Sources

3 sources

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 Shmuel 26:2Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

One verse says, "Shall you build?" and another verse says, "You shall not build" (I Chronicles 17:4). "You shall not build", that you do not build it; "Shall you build?", that it is called by your name. Rabbi Chunya in the name of Rabbi Shimon ben Lakish: David dug down one thousand five hundred cubits to stand upon the foundation of the earth. As it is taught: There are three virgins, the virgin of a human, the virgin of a sycamore, the virgin of the earth. The virgin of a human, any who has never been known. The virgin of a sycamore, any that has never been cut. The virgin of the earth, any that has never been worked (ever). Rabban Shimon ben Gamliel says: any in which there is no potsherd. And when David dug one thousand five hundred cubits, he found in it a potsherd. He said, "All this labor that I have labored, and afterward I have found a potsherd!" At that moment the Holy One, blessed be He, gave the potsherd an opening of the mouth, and it said, "This is not my place; rather, at the time when the earth was split open, I descended here. If you do not believe me, behold, the deep is set beneath me." David lifted it, and the deep rose up and flooded. He said, "Whoever knows how to say a word to make this deep stand still, and does not make it stand, let him be strangled." And Ahithophel was there, and he said a word and made it stand. Even so, he was strangled. This is what is written, "And he gave charge concerning his house, and strangled himself" (II Samuel 17:23). Rabbi Yose said: From here a person must be wary of the curse of an elder, even when it is uttered for nothing.

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Midrash Shmuel 25:3Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

Tavut in the name of Shmuel: they did not permit a beautiful woman (the captive of war) except after fourteen years, seven that they conquered and seven that they apportioned. (And I say: they permitted her only the first act of intercourse, so that she would accept upon herself what is written in the passage, "and she shall remove the garment of her captivity" etc. (Deuteronomy 21:13).)

Rabbi Yochanan sent to the Rabbis of that place; he said to them: You say two things in the name of Rav, but you do not say them well. You say in the name of Rav that the beautiful captive woman was permitted only the first act of intercourse alone. (And I say: not the first act and not the last act, but only after all the deeds: "and she shall remove the garment of her captivity" etc., and afterward "you may come to her and possess her.") You say in the name of Rav that the altar that is in Jerusalem grants asylum, and its roof grants asylum. And I say: neither does the altar grant asylum nor does its roof grant asylum, but only the six cities of refuge alone.

Know this for yourself: Joab the Tachkemonite, chief of the captains, was mistaken in all this error: "And Joab fled to the Tent of the LORD and took hold of the horns of the altar" (1 Kings 2:28). But did he not flee only to the Sanhedrin? He said: If I am killed, my property shall be given to my sons, as it is taught: those executed by the kingdom, their property goes to the kingdom; those executed by the court, their property goes to the heirs. Solomon sent after him and said to him: Accept upon yourself the measure of judgment. He said to him: Five decrees your father decreed upon me; if you accept those, I too will accept upon myself the measure of judgment. This is what is written: "May they fall upon the head of Joab [and upon all his father's house, and may there never be cut off from the house of Joab one who has a discharge, or a leper, or one who holds a spindle, or one who falls by the sword, or one who lacks bread]" (2 Samuel 3:29).

"One who has a discharge", from Rehoboam: "And King Rehoboam made haste" etc. (1 Kings 12:18). "A leper", from Uzziah: "And Uzziah the king was a leper" etc. (2 Chronicles 26:21). "One who holds a spindle", from Joash: "And against Joash they executed judgments" (ibid. 24:24). "One who falls by the sword", from Josiah: "And the archers shot at King Josiah" (ibid. 35:23). Rabbi Mana said: Three hundred arrows they shot into him until his body became like a sieve. "And one who lacks bread", from Jehoiachin: "And his allowance was a continual allowance" etc. (2 Kings 25:30).

Immediately, "Benaiah son of Jehoiada went up and struck him and killed him, and he was buried in his own house" (1 Kings 2:34), in the wilderness. Rabbi Pinchas and Rabbi Yirmiyah in the name of Rabbi Chiyya bar Abba: And was Joab's house in the wilderness? Rather, since he died, Israel became like a wilderness. If you say that he used to build for them porticos and bathhouses, in which was their sustenance, if you say that he used to plunder and feed the sages and their disciples, the praise of his praises, praises were his.

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Midrash Shmuel 27:1Midrash Shmuel

Translation of the source text.Midrash Shmuel, Krakow 1893, Public Domain, on Sefaria · CC-BY-SA

"And King David came and sat before the LORD, and said: Who am I, O LORD God, and what is my house, that You have brought me thus far?" (II Samuel 7:18). Rabbi Chiyya taught: There is no sitting in the courtyard except for the kings of the House of David alone. Rabbi Shimon ben Lakish said: Even for the kings of the House of David there is no sitting in the courtyard. They challenged him: "And King David came and sat before the LORD." Rabbi Aivi bar Negri said: He settled himself with words. There we learned: The first group went out and sat down on the Temple Mount, from which it follows that it sat there [outside]. From here it is said that within they were standing.

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