Haftarah of Parshat Miketz - 5761

"For My Son is the Living Son" 
("Melachim"/Kings 1, 3:22)

Introduction

The Haftarah that is read on Shabbat Parshat Miketz is taken, according to the traditions of both the Ashkenazic and Sephardic Communities, from the Book of "Melachim"/Kings I, "Perek"/Chapter 3, "Passuk"/Verse 15, through and including "Perek" 4, "Passuk" 1.

Background of the Haftarah

The background of the Haftarah is the elevation of Shelomoh to the Kingship over Israel, and his triumph over the other sons of David HaMelech.  The most recent Prince of Israel who tried to seize power was Adoniahu ben Chagit.  His plan was thwarted by the timely action of Nathan HaNavi and Batsheva, the mother of Shelomoh, who had been promised by David himself that Shelomoh would succeed him.

Another aspect of the background of the Haftarah is the dream in which HaShem asked Shelomoh what gift he would want most, and it would be provided.  Shelomoh, King Solomon, had disdained to choose riches or honor, but instead had chosen the wisdom to judge his People correctly, in accordance with the Torah.  Since he had chosen so wisely, HaShem had decided to give Solomon wisdom beyond that of every person who had preceded or would follow him, and great riches and honor.

Selected Commentary on the Haftarah

"Melachim"/Kings 1, 3:15

"And Shelomoh awoke, and behold it had been a dream…"

RASHI explains that when Shelomoh awoke, he realized two things: first, that his conversation with HaShem had been in a dream and second, that the promise that HaShem had made to him in the dream had been fulfilled.  He realized that the dream was fulfilled, and that the dream had been a prophetic dream, because he heard the chirping of the birds, and he understood their "language," and he heard the barking of the dogs and understood what the dogs were "saying."

"… and he made a feast for all his servants."

RASHI says that it was the joy of his heart that that the promise had been fulfilled that led him to make this feast of thanksgiving to HaShem.

"Melachim"/Kings 1, 3:16

"Then came two female 'zonot' before the King …"

RALBAG (Rabbi Levi ben Gershom) prefers to explain the term "zonot" as  "innkeepers," as he preferred to understand the meaning of that term in connection with Rachav "ha-zonah," Rachav the innkeeper, who played an important role in the initial entry of the Jewish People into the Holy Land.  But he admits the possibility, and that  possibility may be supported by the context of the narrative, that the two may indeed have been "women of ill repute," harlots, who came before the King for judgment.  And perhaps HaShem brought them before Shelomoh as his first case to rein in the ego of  King Solomon, not to think that he would only be pronouncing judgment on high  officials, but rather that the "salt of the earth" would also need the services of the King as judge, in addition to demonstrating his great insight into human nature that enabled him to judge the case correctly.

In any case, RALBAG continues, Shelomoh shocked them by his verdict (see below - verse 3:25), in order to discern from their reactions who would have the greatest pity on the child, and award the child to that woman as the true mother.

"Melachim"/Kings 1, 3:17-18

One of the women begins her testimony that the two of them had had children at around the same time, and were sleeping with their babies one night, with no one else present…

"Melachim"/Kings 1, 3:19

"And the son of this woman died that night, because she rolled over, and suffocated him."

Metzudat David explains why it was that she explained the death as having occurred specifically in that manner, because if the boy had been sick, there would have been visitors and hence witnesses, as to the identity of the child and hence, the mother.  (Perhaps now we might say that the boy had died as the result of the SIDS Syndrome (Sudden Infant Death Syndrome), that is still not completely understood).

"Melachim"/Kings 1, 3:20

"And she arose at night, and took my son from beside me, while your handmaiden slept, and laid it in her bosom, and laid her dead child in my bosom."

"Melachim"/Kings 1, 3:21-22

"…but when I examined it carefully in the morning, it was not the son that I had bore.  And the other woman said, 'Not so! For my son is the living son, and yours is the dead one…;' and the first said 'Not so!  Your son is the dead one, and my son is the live one'… "

"Melachim"/Kings 1, 3:23

”And the King said, 'This one says this is my live son, and yours is the dead one, and this one says 'Not so! For your son is the dead one, and my son is the live one.' "

RADAK says that the Rabbis of the Talmud infer from here that a judge should repeat the claims of the litigants, to indicate to them that their claims have been heard and understood by the judge, and it is on the basis of those claims that he will judge them.

"Melachim"/Kings 1, 3:24-25

"And the King said, 'Bring me a sword;' and they brought a sword to the King.  And the King said, 'Cut this living child into two pieces, and give half to this one and half to the other one.' "

"Melachim"/Kings 1, 3:26

"And the woman who was the mother of the live son said to the King, for her mercies were aroused for her son,  'I beg you my master, give her the living child, but do not kill it!'  And the other woman said, 'Neither will I nor will you have him, proceed to cut! "

"Melachim"/Kings 1, 3:27

”Then the King answered and said, 'Give her the living child and do not kill it!  She is the mother!' "

RADAK says that Shelomoh awarded the child to the woman who had shown pity towards it, and had been willing to give it to the other woman, rather than having it killed, based on his own wisdom and insight, as he had been promised by HaShem.  But RADAK as well as RASHI also mention the statement by "CHAZAL" that a "bat -kol," a heavenly voice, was heard, saying, "she is the mother."  This is hard to understand, because at first glance, that would have nothing then to do with Shelomoh's G-d given wisdom!  Unless one can say that this "bat-kol" was heard only by Shelomoh, and was an indication of how his "wisdom" worked; that is, that he would concentrate intently on a problem, and HaShem would send the answer to his mind (?).

"Melachim"/Kings 1, 3:28

"And all Israel heard of the judgment that the King had judged; and they feared the King; for they saw that the wisdom of G-d was in him, to do justice."

RADAK explains that they feared to do evil even in secret, because they realized that G-dly wisdom was within the King, and he would be able to discern their innermost thoughts.

"Melachim"/Kings 1, 4:1

"And the King Shelomoh was King over all of Israel."

RASHI explains that, having seen this display of his wisdom, the People all rejoiced in his reign.

RADAK points out that although King David, Shelomoh's father did not rule at first over all of Israel, Shelomoh, by the display of his great wisdom, so impressed the entire Nation that he began his rule over a united People.

Connections

Many of the connections between Parshat Miketz and its Haftarah are dream-related.

• In the Parshah, Pharaoh awakens from both his first (Bereshit 41:4) and his second dreams (Bereshit 41:7), and these awakenings are described in the text as "Vayikatz Paroh."

In the Haftarah, the first verse begins "Vayikatz Shelomoh" ("Melachim"/Kings I, 3:15), and "Shelomoh awoke."

• In the Parshah, the second awakening of Pharaoh is followed by the words (Bereshit 41:7), "Vehineh Chalom," "And behold, it was a dream."

In the Haftarah, Shelomoh's awakening is followed by the words ("Melachim"/Kings 1, 3:15), "Vehineh Chalom," "And behold, it was a dream."

• In the Parshah, Yoseph, who had had great dreams, and who also knew how to interpret dreams, is the "key player."

In the Haftarah, Shelomoh, who just before the Haftarah, had had a great dream, is the "key player."

• In the Parshah, we see the realization and fulfillment of Yoseph's dreams, that he would rule over his brothers.

In the Haftarah, we see the fulfillment of Shelomoh's dream, that he would have great wisdom.

• In the Parshah, Pharaoh had dreams that included prophecy of seven years of plenty followed by seven years of famine. (Bereshit 41:1-7)

In the Haftarah, Shelomoh had a dream that included prophecy that he would have tremendous wisdom, and riches and honor. ("Melachim"/Kings 1, 5-14)

• In the Parshah, the one who interpreted the King's dreams was described (Bereshit 41:39) as "there is none wiser or who has greater understanding than you."

In the Haftarah, Shelomoh is granted as a result of his dream ("Melachim"/Kings 1, 3:12), "a wise and understanding heart."

• In the Parshah, after the King's dreams, his emotional state is described as "And his spirit was troubled" (Bereshit 41:8)

In the Haftarah, on the other hand, after the King's dream, he is very elated ("Melachim"/Kings 1, 3:15).

• In the Parshah, the King's butler and the King's baker were described as (Bereshit 40:6), "quite depressed."

In the Haftarah, as above, after the King's dream, he is very elated ("Melachim"/Kings 1, 3:15)

• In the Parshah, the King's butler lives and the King's baker dies (Bereshit 20-22).

In the Haftarah, one baby lives, and the other dies ("Melachim"/Kings 1, 3:19)

• In the Parshah, for his skill in understanding dreams, Yoseph is called an "avrech" (a "father" in wisdom, though young in years)

In the Haftarah, Shelomoh is also an "avrech."

- - -   Till here, the "Dream" Connections   - - -

• In the Parshah, Yoseph is given an Egyptian wife by Pharaoh (Bereshit 41:45)

In the Haftarah, or at the beginning of the Chapter in "Melachim"/Kings 1 in which the Haftarah is found, Shelomoh marries the daughter of Pharaoh.

• In the Parshah, Yoseph confronts his brothers, and rules over them (Bereshit 42:6) before reconciling with them (Bereshit 45:1-7).

In the Haftarah, Shelomoh has triumphed over his brothers in the struggle for the succession of David ("Melachim"/Kings 1, 4:1)

• In the Parshah, the "key player" is Yoseph, the son of Yaakov, the greatest of the "Avot."

In the Haftarah, the "key player" is Shelomoh, the son of David, the greatest of the Kings of Israel and the "father" of the "Mashiach."

Conclusion

As the time of Elections approach in the State of Israel, we hope for the emergence of a leader with the "Wisdom of Shelomoh," who could see a path for Israel to follow that would bring her closer to HaShem, and thereby guarantee her victory over her enemies.

Rabbi Pinchas Frankel