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 that soon followed where David seemed to completely lose himself, sleeping with a married woman 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 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 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're actually back-to-back chapters and are deeply interconnected with one another.

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 Zayn shir shiramala de Shlomo Shimla 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 that maybe God wouldn't build it?

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 shavat ochle lacham hatsaveen kiten Li zoshena in vain for you those who rise early and stay up late, 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 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 God is 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 makes you think of what happened with 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 David's children are his real arrows, like his real weapon.

The thing that he's really going to 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 those children Loya Vaishuki the Beirut 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 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 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.

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 the same themes in that previous parak, 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 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 Mikdash and 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 abstracting them and making them just a little bit more universal, right, right.

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?

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 lot of similarities to this pairak.

I think they're they're all connected.

It doesn't come up anywhere else in 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.

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 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.

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 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 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 maybe in David's continuity, and he'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 the way, like it's but it says re but two of you ish line call you me Fayafa.

You should see the good of Jerusalem all the days of your life, Urea banim levanatha, and you should also see children to your children, right?

So those that it seems to be putting those two together, right.

The good that you're supposed to be 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 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 that promise that God made to him.

And you know, he says, you know what?

Wow, war really has taken a huge toll 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 is you're not going to do it, but 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 waiting in 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 left with no clear method for how this promise is going to be upheld.

It's one of the astounding things actually about David that through this confrontation, right, David says.

I'm not going to believe that you're going to give up and your promise 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 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?

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 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 that David are saying.

But also, Orea's is a warrior and he's a pure warrior.

We don't know anything about him except that he's a warrior so much such a warrior.

They refuses to leave his brothers behind in war, right.

He's like a model soldier, but maybe David sees himself in Orea and 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 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 through the 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.

Don't, Don't look for yourself in the warrior.

David comes in the town and says look 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, 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.

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 when you 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 and try to bring him back to those 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 of change.

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 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 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 have strength 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, 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.

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 to wait a week.

The next episode in our revised series is going to be in your feed tomorrow.

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