August 25, 2025 • 17 mins
At the end of our last segment we noted that David's ultimate hope was in Shlomo, but it seemed weird that Shlomo was mentioned in our mizmor... unless he is!
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Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:00):
Welcome back to the second-half of the second episode in our
series on the David hashemory. In part 2A, we reread our
chapter of Dehillim through the story of David asking to build
the temple, how the only thing he really asked from God, his
quote, one request was to build God a temple.
A bite. But we also looked at the story
(00:22):
that soon followed where David seemed to completely lose
himself, sleeping with a marriedwoman and then bringing about
the death of her husband. Eventually he realizes his
mistake and is shocked by what has become of him.
This explained the second-half of the Miss Moore where Debbie
begs God not to turn his face from him and to keep him on the
straight path. But we ended by noting that
(00:43):
there is indeed hope. God promised Debbie that no
matter what mistakes he would make, his son Shlomo would still
take over after him and even build the temple.
The only question now is, does our Miss Moore itself actually
mention Shlomo? That's what we'll explore now.
Let's begin. So I wonder what would it
(01:37):
actually look like to reference the story of Shomo building the
Mikdash? And I think there are actually 2
chapters into Hillam that do reference that.
One does it explicitly and the next one implicitly.
Right? They they do talk about Shomo
building the Mikdash and they'reactually back-to-back chapters
and are deeply interconnected with one another.
(02:00):
So I want to read those just just really quickly.
And I think each of them deserves a whole separate
episode. Sure about them.
But let's just look at them and see what would a reference to
Shlomo building debate to meet Dash actually look like?
And then let's come back to our chapter of Tehilim and see if we
see the same thing. Cool.
The first one is 127 Kufkov Zaynshir shiramala de Shlomo Shimla
(02:23):
yvnabai Shiva amlu Bonimbo shiramala of Shlomo Solomon.
If God doesn't build a house in vain do the builder's toil.
Whose house is this talking about?
God's house, right? And why would he be talking as
if there's some presumption thatmaybe God wouldn't build it?
(02:45):
Because we already know David. Right, because for Selma's
father David, he didn't build that exactly in the Shem loyevna
ear sheva shakad shomar. If Hashem doesn't build the
city, then in vain do those guards keep watch, right, Right.
The city of course being Jerusalem here, right?
The city that W just conquered. Sheva lacham mashimae kuma farai
(03:07):
shavat ochle lacham hatsaveen kiten Li zoshena in vain for you
those who rise early and stay uplate, who eat the bread of
travails. Thus he gives sleep to his
beloved. He named Na khalat Hashem Banim
Sahar Privatan. Behold, the inheritance of a
(03:28):
sham is children. A reward is the fruit of the
room. What do children have to do with
building the temple? Why?
He's saying that the word of Godis children.
This whole story with David losing his child intertwined
with the story of David not building the bit of Mcdush.
Unbelievable, right? And then listen to this line,
which even more, even more makesyou think of what happened with
(03:51):
David Khatzin, Biyad Gabor keen bene hanurim, like arrows in the
hands of the mighty ones. So are the children of the
youth. Wow.
Why is he comparing children to war?
These are the two things that David struggles with most deeply
in this story. And it's that's kind of like the
(04:13):
David's children are his real arrows, like his real weapon.
The thing that he's really goingto use to accomplish his goal is
not going to be through his own hands, but it's actually going
to be through those children. Wow, astray Hagever praiseworthy
is the the man like literally that the mighty man Ashimilayat
Ashpatau Mayhem who fills his quiver with those arrows with
(04:35):
those children Loya Vaishuki theBeirut at Ivim Bashar.
They will not be ashamed when they kill enemies at the gate.
Interestingly, this GPS translation understands that as
he won't be ashamed when he kills enemies at the gate,
because for David he was a little bit ashamed when he was
(04:55):
killing his enemies. Well, right, where he all
becomes this enemy in a certain sense for David, right?
This honorable guy who he sends out of the char to his death.
And look at the very next chapter.
Wow, Shiramalot, Ashri, Kolureya, Shimolekpidrakov write
a song of a sense. Happy are all who fear the Lord
(05:16):
who followed God's ways. Now following God's ways, Davi
just asked God to lead him in his ways.
Wow, it's unbelievable. Yege kapera Ki tohel ashrika
vetova. You shall enjoy the fruit of
your laborers. You should be happy and you
shall prosper. Eshte ka ke gefen poria
biarquete vitera vaneka quishti lays a team Savi vishu kaneka.
(05:40):
Your wife should be like a fruitful vine within your house.
Your son's like olive saplings around your table.
In a key Kenya vorac giver ureyashem social The men who
fears the Lord be blessed. So by the way, already we've
seen this praiseworthy is the man that describing him as a
gaver, like a mighty man describing the children as
fruit, right? All of these are playing off of
(06:00):
the same themes in that previousparak, but it's going to
continue even more. Right.
I'm also compelled by your reading, right, reading this not
as a universal line about the place of a wife or a child in
the house, but about but Sheva and her child, who do not have a
real standing in Devi's house, but Sheva because she belongs
with another man, and their son because their son doesn't
(06:21):
survive. And I think what this park is
doing, by the way, is it's taking the same themes of the
previous one, which were basically explicitly about
Shlomo building the beta Mikdashand about how Devi couldn't do
it himself, but lucky for Devi that he had kids who could build
it for him. I think this one is taking those
same themes and then abstractingthem and making them just a
little bit more universal, right, right.
(06:42):
Not using specific names, not talking about actually building
God's house, but just the role of children again in general.
Here's the kicker, you have Rekha, Shamit, Sione or Rebbet.
2 of you Shalaim, call ya Mekha.May the Lord bless you from
Sione. May you share the prosperity 2
of you, Shalaim all the days of your life.
And what does you Shalaim have to do with children?
(07:04):
This is exactly it, Shalomo. As the child builds you,
Shalaim, we have a name. Live an Echa Shalomo Israel and
live to see your children's children.
May you be well with Israel. Maybe we say not just Shalomo
Israel, but Shalomo but Israel. Right.
It sounds like Shoma. And here's something really
cool. That line, Shoma Yusra al, it
comes up in one other pairak of Tahilam, which actually has a
(07:24):
lot of similarities to this pairak.
I think they're they're all connected.
It doesn't come up anywhere elsein Tanak.
Whoa. But a very, very, very, very
similar line because does come up once, as you said, the name
Shalom sounds like Shlomo, right?
So there's one point in Tanak where it doesn't say Shalom al
Yusra al, but it says Shlomo al Yusra al.
(07:45):
Wow, look at Malachim Aleph Kings 1 chapter 6 verse one.
Well, and this is going to blow your mind.
I'm I'm ready right? So it's the 480th year after the
Israelis left the land of Egypt before the Zev in the month of
(08:06):
Zev who hold the Shashini, the second month limo Al Israel in
the fourth year of his reign over Israel.
And there's that language of Shlomo al Yasser al, The only
time we have anything like that in Tanakh and look at the very
next word. No way.
What does he do in that year? By event about Lashem, he built
the House of the Lord. That's crazy.
That call What? That's wild.
(08:29):
Oh my God. Wow.
So these two chapters have to heal them together.
I think are are really telling that story of Shlomo doing what
his father couldn't accomplish. Let's come back to the last two
verses of our part 27 and remember, these are where David
does seem to console himself. It's where he does seem to find
(08:52):
some hope. So let's look what he says
there, Leah. Montileru petuva Shimba it's
claim, right? If only I had had faith to see
the toe of Hashem, to see the goodness of Hashem in a land of
living and. Interestingly, that language of
seeing the good of something only comes up twice into now
(09:15):
come up here and it comes up in what you just read, right?
With the line we just read, we were able to view Shalayan.
Right, right. What?
Do you think that good is the David saying what is the the 2
of Hashem, the good of Hashem that David is faithful that he
will see? Well, it's the good of Hashem
(09:42):
maybe in David's continuity, andhe's having his next chance,
right? It's the good of Hashem through
Shlomo, really, I would think, right?
Right and to to ground it by theway, like it's but it says re
but two of you ish line call youme Fayafa.
You should see the good of Jerusalem all the days of your
life, Urea banim levanatha, and you should also see children to
(10:03):
your children, right? So those that it seems to be
putting those two together, right.
The good that you're supposed tobe seeing is your children.
So David's hope here, right, might give him hope is the
promise that God did make them. And it's interesting you pointed
out before that there's a strange thing where when David's
first son there is sick, he's, you know, so upset, he's
(10:26):
fasting, he's inconsolable and he won't eat.
And then as soon as he dies, then he gets up and he and what
he explains to the people ask him is, look, there's nothing I
can do anymore. There's no point in being upset.
But still, you just lost your son.
What's giving W the strength to get up and to eat and to move
on? I wonder if it's the trust and
(10:49):
that promise that God made to him.
And you know, he says, you know what?
Wow, war really has taken a hugetoll on me.
And I'm not the same person I was before.
And maybe I'm not worthy of building God's temple, and maybe
God knew that the whole time, but God also made a promise to
me with that knowledge, which isyou're not going to do it, but
(11:11):
you are going to have a son. Oh well.
And when God makes his promise, God keeps his promise.
Think about for David, who has this promise but doesn't have
the clear alternative to this child with Botsheba, right?
Who doesn't have already waitingin the wings sort of who he
might have thought as an alternative candidate but for
Hashem is always the one in mind, right David and Bachev are
(11:33):
left with no clear method for how this promise is going to be
upheld. It's one of the astounding
things actually about David thatthrough this confrontation,
right, David says. I'm not going to believe that
you're going to give up and yourpromise to.
Him and he gets up and he goes back to his wife and as you
said, almost instantaneously she's pregnant and giving birth
(11:53):
to the second child. And then when he names that
child, it's like he knows he gets it.
He's like, I'm going to call this child Sloma.
I'm going to call him peace. Well, right.
Because I have full faith that God is going to keep His promise
and that this child is going to go and build the temple well.
It's making me think of a parallel with Uriah, right?
(12:14):
Uriah says I won't go eat drinkers or sleep with my wife
because I'm going to war. And what happens when Davi loses
this child? He says I'm giving up war.
I eat, I drink and I I'm going to have a child with my wife.
Going towards peace, not towards.
War. Wow, wow.
You know, it's almost like Orea is a reflection of who David's
(12:35):
become. First of all, what Orea says?
Well, like, I couldn't, I couldn't be at home in the
house. Like when everyone else is out
of war, when when God's our own isn't right?
Like he's saying the things thatDavid are saying.
But also, Orea's is a warrior and he's a pure warrior.
We don't know anything about himexcept that he's a warrior so
much such a warrior. They refuses to leave his
(12:56):
brothers behind in war, right. He's like a model soldier, but
maybe David sees himself in Oreaand sees is that all I've
become? Am I just a warrior now?
Not that that's entirely a bad thing.
I mean, it's, it's very important.
It's a good thing. But like, think about who David
started as. David was like kind of anti
(13:18):
conflict in the beginning, especially when he dealt with so
so. I want to go with exactly what
you're saying right now for a second.
Who's David? Originally a shepherd, when
Hashem can't reach David throughthe warrior, through Oriya, when
David isn't looking at his life to see what are the messages,
for me, the message has to come even deeper.
(13:39):
Don't, Don't look for yourself in the warrior.
David comes in the town and sayslook for yourself in the
shepherd. Come back to who you really are.
Wow. It's like bringing him all the
way back to before you. As ever King when he was just a
shepherd, Yeah. Right when he basically was like
you said, conflict, diverse, peaceful, and Hashem has given
David this path of war, said I need you to become the warrior,
(14:01):
but I need you to know when to hang up the sword.
I'm getting shows right now because when Hashem responds to
David originally and says I'm not going to let you build this
temple, he starts telling David the story of his own life.
And I never really understood what he's doing there.
And he says, David, you were just a shepherd, and I plucked
you from being a shepherd and I made you the king of Israel.
(14:21):
And I didn't understand what that has to do with this.
Nice. But I wonder if that's part of
it. It's like, W you were a shepherd
and maybe if you came to me whenyou were a shepherd and you
said, I want to build a temple, I would have been like, yeah,
right. But lots changed since then,
right? And now it's gotten so far that
Natan has to come to him and andtry to bring him back to those
(14:43):
shepherd days and say, wow, David, you need to turn back to
your roots. I didn't know what LOL is all
about. Isn't that what Chuva is all
about? Le chuva tashena.
Right. Yeah.
Not just the time of year when the kings go out to war, but
it's also Chuva, the time when when the year changes, David
misses, at first, his message ofchange.
(15:03):
Wow, I love that message. I think that's such a great one
to end on, that the real change for him, the real growth, the
true of his trooper process is returning to himself, returning
to who he really is. Deep down.
He's that peaceful shepherd who doesn't want anyone to take
advantage of other people, who loves peace response to build a
(15:25):
house for God. All that I did in war, all the
enemies that I conquered, it's nothing compared to being with
you, OSHA, coming back to who I am and through that, finding
you. The one thing I think this
(15:47):
doesn't quite explain, it's the very last line, Kavela Hashem,
Kazakhvi meets the bebekah. I think Kavela Hashem, trust in
the Lord, be courageous and havestrength and trust in the Lord.
I think for that we're going to have to come back next week.
Round 3. We'll answer that question.
We'll also answer one question that I haven't really addressed,
(16:08):
but it's been on my mind this entire time, which is when David
says Ki Avivi me on Zavuni. My parents have abandoned me.
What is he talking about? David's parents didn't abandoned
him. I've never understood that line.
And it's such an unrelatable line.
My parents are like, I say that every year My parents are
abandoning. Look, my parents haven't
abandoned me. Yeah, mine neither.
(16:29):
Which makes you wonder, what if maybe in this line, or maybe in
a large portion of this, David isn't just talking about
himself, what he's actually thinking about another character
Antenna for that. You'll have to tune in next
time. Good news, you don't even have
(17:20):
to wait a week. The next episode in our revised
series is going to be in your feed tomorrow.
Don't forget to hit that follow button and we'll see you there.
Welcome back to the second-half of the second episode in our
series on the David hashemory. In part 2A, we reread our
chapter of Dehillim through the story of David asking to build
the temple, how the only thing he really asked from God, his
quote, one request was to build God a temple.
A bite. But we also looked at the story
(00:22):
that soon followed where David seemed to completely lose
himself, sleeping with a marriedwoman and then bringing about
the death of her husband. Eventually he realizes his
mistake and is shocked by what has become of him.
This explained the second-half of the Miss Moore where Debbie
begs God not to turn his face from him and to keep him on the
straight path. But we ended by noting that
(00:43):
there is indeed hope. God promised Debbie that no
matter what mistakes he would make, his son Shlomo would still
take over after him and even build the temple.
The only question now is, does our Miss Moore itself actually
mention Shlomo? That's what we'll explore now.
Let's begin. So I wonder what would it
(01:37):
actually look like to reference the story of Shomo building the
Mikdash? And I think there are actually 2
chapters into Hillam that do reference that.
One does it explicitly and the next one implicitly.
Right? They they do talk about Shomo
building the Mikdash and they'reactually back-to-back chapters
and are deeply interconnected with one another.
(02:00):
So I want to read those just just really quickly.
And I think each of them deserves a whole separate
episode. Sure about them.
But let's just look at them and see what would a reference to
Shlomo building debate to meet Dash actually look like?
And then let's come back to our chapter of Tehilim and see if we
see the same thing. Cool.
The first one is 127 Kufkov Zaynshir shiramala de Shlomo Shimla
(02:23):
yvnabai Shiva amlu Bonimbo shiramala of Shlomo Solomon.
If God doesn't build a house in vain do the builder's toil.
Whose house is this talking about?
God's house, right? And why would he be talking as
if there's some presumption thatmaybe God wouldn't build it?
(02:45):
Because we already know David. Right, because for Selma's
father David, he didn't build that exactly in the Shem loyevna
ear sheva shakad shomar. If Hashem doesn't build the
city, then in vain do those guards keep watch, right, Right.
The city of course being Jerusalem here, right?
The city that W just conquered. Sheva lacham mashimae kuma farai
(03:07):
shavat ochle lacham hatsaveen kiten Li zoshena in vain for you
those who rise early and stay uplate, who eat the bread of
travails. Thus he gives sleep to his
beloved. He named Na khalat Hashem Banim
Sahar Privatan. Behold, the inheritance of a
(03:28):
sham is children. A reward is the fruit of the
room. What do children have to do with
building the temple? Why?
He's saying that the word of Godis children.
This whole story with David losing his child intertwined
with the story of David not building the bit of Mcdush.
Unbelievable, right? And then listen to this line,
which even more, even more makesyou think of what happened with
(03:51):
David Khatzin, Biyad Gabor keen bene hanurim, like arrows in the
hands of the mighty ones. So are the children of the
youth. Wow.
Why is he comparing children to war?
These are the two things that David struggles with most deeply
in this story. And it's that's kind of like the
(04:13):
David's children are his real arrows, like his real weapon.
The thing that he's really goingto use to accomplish his goal is
not going to be through his own hands, but it's actually going
to be through those children. Wow, astray Hagever praiseworthy
is the the man like literally that the mighty man Ashimilayat
Ashpatau Mayhem who fills his quiver with those arrows with
(04:35):
those children Loya Vaishuki theBeirut at Ivim Bashar.
They will not be ashamed when they kill enemies at the gate.
Interestingly, this GPS translation understands that as
he won't be ashamed when he kills enemies at the gate,
because for David he was a little bit ashamed when he was
(04:55):
killing his enemies. Well, right, where he all
becomes this enemy in a certain sense for David, right?
This honorable guy who he sends out of the char to his death.
And look at the very next chapter.
Wow, Shiramalot, Ashri, Kolureya, Shimolekpidrakov write
a song of a sense. Happy are all who fear the Lord
(05:16):
who followed God's ways. Now following God's ways, Davi
just asked God to lead him in his ways.
Wow, it's unbelievable. Yege kapera Ki tohel ashrika
vetova. You shall enjoy the fruit of
your laborers. You should be happy and you
shall prosper. Eshte ka ke gefen poria
biarquete vitera vaneka quishti lays a team Savi vishu kaneka.
(05:40):
Your wife should be like a fruitful vine within your house.
Your son's like olive saplings around your table.
In a key Kenya vorac giver ureyashem social The men who
fears the Lord be blessed. So by the way, already we've
seen this praiseworthy is the man that describing him as a
gaver, like a mighty man describing the children as
fruit, right? All of these are playing off of
(06:00):
the same themes in that previousparak, but it's going to
continue even more. Right.
I'm also compelled by your reading, right, reading this not
as a universal line about the place of a wife or a child in
the house, but about but Sheva and her child, who do not have a
real standing in Devi's house, but Sheva because she belongs
with another man, and their son because their son doesn't
(06:21):
survive. And I think what this park is
doing, by the way, is it's taking the same themes of the
previous one, which were basically explicitly about
Shlomo building the beta Mikdashand about how Devi couldn't do
it himself, but lucky for Devi that he had kids who could build
it for him. I think this one is taking those
same themes and then abstractingthem and making them just a
little bit more universal, right, right.
(06:42):
Not using specific names, not talking about actually building
God's house, but just the role of children again in general.
Here's the kicker, you have Rekha, Shamit, Sione or Rebbet.
2 of you Shalaim, call ya Mekha.May the Lord bless you from
Sione. May you share the prosperity 2
of you, Shalaim all the days of your life.
And what does you Shalaim have to do with children?
(07:04):
This is exactly it, Shalomo. As the child builds you,
Shalaim, we have a name. Live an Echa Shalomo Israel and
live to see your children's children.
May you be well with Israel. Maybe we say not just Shalomo
Israel, but Shalomo but Israel. Right.
It sounds like Shoma. And here's something really
cool. That line, Shoma Yusra al, it
comes up in one other pairak of Tahilam, which actually has a
(07:24):
lot of similarities to this pairak.
I think they're they're all connected.
It doesn't come up anywhere elsein Tanak.
Whoa. But a very, very, very, very
similar line because does come up once, as you said, the name
Shalom sounds like Shlomo, right?
So there's one point in Tanak where it doesn't say Shalom al
Yusra al, but it says Shlomo al Yusra al.
(07:45):
Wow, look at Malachim Aleph Kings 1 chapter 6 verse one.
Well, and this is going to blow your mind.
I'm I'm ready right? So it's the 480th year after the
Israelis left the land of Egypt before the Zev in the month of
(08:06):
Zev who hold the Shashini, the second month limo Al Israel in
the fourth year of his reign over Israel.
And there's that language of Shlomo al Yasser al, The only
time we have anything like that in Tanakh and look at the very
next word. No way.
What does he do in that year? By event about Lashem, he built
the House of the Lord. That's crazy.
That call What? That's wild.
(08:29):
Oh my God. Wow.
So these two chapters have to heal them together.
I think are are really telling that story of Shlomo doing what
his father couldn't accomplish. Let's come back to the last two
verses of our part 27 and remember, these are where David
does seem to console himself. It's where he does seem to find
(08:52):
some hope. So let's look what he says
there, Leah. Montileru petuva Shimba it's
claim, right? If only I had had faith to see
the toe of Hashem, to see the goodness of Hashem in a land of
living and. Interestingly, that language of
seeing the good of something only comes up twice into now
(09:15):
come up here and it comes up in what you just read, right?
With the line we just read, we were able to view Shalayan.
Right, right. What?
Do you think that good is the David saying what is the the 2
of Hashem, the good of Hashem that David is faithful that he
will see? Well, it's the good of Hashem
(09:42):
maybe in David's continuity, andhe's having his next chance,
right? It's the good of Hashem through
Shlomo, really, I would think, right?
Right and to to ground it by theway, like it's but it says re
but two of you ish line call youme Fayafa.
You should see the good of Jerusalem all the days of your
life, Urea banim levanatha, and you should also see children to
(10:03):
your children, right? So those that it seems to be
putting those two together, right.
The good that you're supposed tobe seeing is your children.
So David's hope here, right, might give him hope is the
promise that God did make them. And it's interesting you pointed
out before that there's a strange thing where when David's
first son there is sick, he's, you know, so upset, he's
(10:26):
fasting, he's inconsolable and he won't eat.
And then as soon as he dies, then he gets up and he and what
he explains to the people ask him is, look, there's nothing I
can do anymore. There's no point in being upset.
But still, you just lost your son.
What's giving W the strength to get up and to eat and to move
on? I wonder if it's the trust and
(10:49):
that promise that God made to him.
And you know, he says, you know what?
Wow, war really has taken a hugetoll on me.
And I'm not the same person I was before.
And maybe I'm not worthy of building God's temple, and maybe
God knew that the whole time, but God also made a promise to
me with that knowledge, which isyou're not going to do it, but
(11:11):
you are going to have a son. Oh well.
And when God makes his promise, God keeps his promise.
Think about for David, who has this promise but doesn't have
the clear alternative to this child with Botsheba, right?
Who doesn't have already waitingin the wings sort of who he
might have thought as an alternative candidate but for
Hashem is always the one in mind, right David and Bachev are
(11:33):
left with no clear method for how this promise is going to be
upheld. It's one of the astounding
things actually about David thatthrough this confrontation,
right, David says. I'm not going to believe that
you're going to give up and yourpromise to.
Him and he gets up and he goes back to his wife and as you
said, almost instantaneously she's pregnant and giving birth
(11:53):
to the second child. And then when he names that
child, it's like he knows he gets it.
He's like, I'm going to call this child Sloma.
I'm going to call him peace. Well, right.
Because I have full faith that God is going to keep His promise
and that this child is going to go and build the temple well.
It's making me think of a parallel with Uriah, right?
(12:14):
Uriah says I won't go eat drinkers or sleep with my wife
because I'm going to war. And what happens when Davi loses
this child? He says I'm giving up war.
I eat, I drink and I I'm going to have a child with my wife.
Going towards peace, not towards.
War. Wow, wow.
You know, it's almost like Orea is a reflection of who David's
(12:35):
become. First of all, what Orea says?
Well, like, I couldn't, I couldn't be at home in the
house. Like when everyone else is out
of war, when when God's our own isn't right?
Like he's saying the things thatDavid are saying.
But also, Orea's is a warrior and he's a pure warrior.
We don't know anything about himexcept that he's a warrior so
much such a warrior. They refuses to leave his
(12:56):
brothers behind in war, right. He's like a model soldier, but
maybe David sees himself in Oreaand sees is that all I've
become? Am I just a warrior now?
Not that that's entirely a bad thing.
I mean, it's, it's very important.
It's a good thing. But like, think about who David
started as. David was like kind of anti
(13:18):
conflict in the beginning, especially when he dealt with so
so. I want to go with exactly what
you're saying right now for a second.
Who's David? Originally a shepherd, when
Hashem can't reach David throughthe warrior, through Oriya, when
David isn't looking at his life to see what are the messages,
for me, the message has to come even deeper.
(13:39):
Don't, Don't look for yourself in the warrior.
David comes in the town and sayslook for yourself in the
shepherd. Come back to who you really are.
Wow. It's like bringing him all the
way back to before you. As ever King when he was just a
shepherd, Yeah. Right when he basically was like
you said, conflict, diverse, peaceful, and Hashem has given
David this path of war, said I need you to become the warrior,
(14:01):
but I need you to know when to hang up the sword.
I'm getting shows right now because when Hashem responds to
David originally and says I'm not going to let you build this
temple, he starts telling David the story of his own life.
And I never really understood what he's doing there.
And he says, David, you were just a shepherd, and I plucked
you from being a shepherd and I made you the king of Israel.
(14:21):
And I didn't understand what that has to do with this.
Nice. But I wonder if that's part of
it. It's like, W you were a shepherd
and maybe if you came to me whenyou were a shepherd and you
said, I want to build a temple, I would have been like, yeah,
right. But lots changed since then,
right? And now it's gotten so far that
Natan has to come to him and andtry to bring him back to those
(14:43):
shepherd days and say, wow, David, you need to turn back to
your roots. I didn't know what LOL is all
about. Isn't that what Chuva is all
about? Le chuva tashena.
Right. Yeah.
Not just the time of year when the kings go out to war, but
it's also Chuva, the time when when the year changes, David
misses, at first, his message ofchange.
(15:03):
Wow, I love that message. I think that's such a great one
to end on, that the real change for him, the real growth, the
true of his trooper process is returning to himself, returning
to who he really is. Deep down.
He's that peaceful shepherd who doesn't want anyone to take
advantage of other people, who loves peace response to build a
(15:25):
house for God. All that I did in war, all the
enemies that I conquered, it's nothing compared to being with
you, OSHA, coming back to who I am and through that, finding
you. The one thing I think this
(15:47):
doesn't quite explain, it's the very last line, Kavela Hashem,
Kazakhvi meets the bebekah. I think Kavela Hashem, trust in
the Lord, be courageous and havestrength and trust in the Lord.
I think for that we're going to have to come back next week.
Round 3. We'll answer that question.
We'll also answer one question that I haven't really addressed,
(16:08):
but it's been on my mind this entire time, which is when David
says Ki Avivi me on Zavuni. My parents have abandoned me.
What is he talking about? David's parents didn't abandoned
him. I've never understood that line.
And it's such an unrelatable line.
My parents are like, I say that every year My parents are
abandoning. Look, my parents haven't
abandoned me. Yeah, mine neither.
(16:29):
Which makes you wonder, what if maybe in this line, or maybe in
a large portion of this, David isn't just talking about
himself, what he's actually thinking about another character
Antenna for that. You'll have to tune in next
time. Good news, you don't even have
(17:20):
to wait a week. The next episode in our revised
series is going to be in your feed tomorrow.
Don't forget to hit that follow button and we'll see you there.
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