meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Prophets/Rashi on I Samuel/English/The Metsudah Tanach series, Lakewood, N.J.txt"}
text: Rashi on I Samuel
  רש"י על שמואל א
  The Metsudah Tanach series, Lakewood, N.J
  
  
  Rashi on I Samuel
  
  
  
  
  
  
  
  Verse 1
  
  And there was a man. It all follows the order: Moshe gave over the Torah to Yehoshua and Yehoshua to the Elders and each Judge to his successor until it reached Eili who gave it over to Shmuel1<i class="footnote">I.e., the “ו” of וְאֵלֶה links the Book of Shmuel with the preceeding Book of Shoftim and serves as a link between the oral tradition as stated in the Mishnah, “…and the Elders…”</i> as we learned (in the Mishnah), "… and the Elders [gave it over] to the Prophets…"2<i class="footnote">Maseches Avos 1:1.</i>
  From Ramasayim Tsofim. There were two hills each visible to the other.3<i class="footnote">Elkonoh lived in Romoh, see below verse 19; and he prophesied in Tsofim—Da’as Sofrim.</i>4<i class="footnote">Maseches Megillah 14a.</i> Targum Yonoson renders צוֹפִים: "of the disciples of prophets."
  Elkonoh. He was a Levite of the sons of Aviosof, the son of Korach —his ancestry is thus recorded in Divrei Hayomim.5<i class="footnote">I Divrei Hayomim 6:19-23.</i>
  From the land of Ephrayim. [Targum] Yonoson renders "on the mountain of the house of Ephrayim." The Midrash Aggadah [renders] אֶפְרָתִי —a palace dweller, an important person,6<i class="footnote">Rashi emphasizes that אֶפְרָתִי does not mean that he was from the tribe of Ephrayim because it has already been established that he was from the tribe of Leivi.</i> as in "let us extend אַפִּרְיוֹן to Rabbi Shimon,"7<i class="footnote">Maseches Bava Metzia 119a.</i> [meaning] an expression of favor.
  
  Verse 2
  
  
  
  Verse 3
  
  This man would go up. This is the present tense, i.e., he would go up from one appointed season to another, to Shilo.8<i class="footnote">He would go to Shiloh on the three pilgrimage festivals of Pesach, Shavuos and Sukkos.</i> The Midrash Aggadah [renders] that the route he followed this year he did not take the next year in order to publicize [his pilgrimage] to the Bnei Yisroel that they should do likewise.9<i class="footnote">See Talmud Yerushalmi, Berachos 9:5.</i>
  
  Verse 4
  
  It happened on the day. It happened on the festive day.
  
  Verse 5
  
  One choice portion. One choice portion which is fit to be accepted with a friendly countenance.10<i class="footnote">אַפָּיִם referring to the face rather than to the portion. Ralbag renders “a double sized portion.”</i>
  
  Verse 6
  
  Her rival. Her husband's other wife, Penina.
  Frequently anger. Anger after anger, i.e., always.' Therefore it is written 'also [גֵם] anger.' She would say to her, "Did you buy your older son a cloak today, or your younger son, a shirt?"
  In order that she should complain. In order to make her complain. Our Rabbis explain, 'in order to make her storm,' that she pray. Penina had good intentions.11<i class="footnote"> Maseches Bava Basra 16a.</i>
  Her womb. Lit., opposite her womb, and so is every expression of the word .12<i class="footnote">See Rashi, Bereishis 7:16.</i>בְּעַד
  
  Verse 7
  
  He would do this. Elkonoh.
  Year after year. He would give her a choice portion to demonstrate to her that he loved her; and her rival, according to the affection which her husband demonstrated to her, would anger her more and more.
  
  Verse 8
  
  Am I not better to you. Don't I love you more dearly.
  Than ten sons. That Penina has borne to me.13<i class="footnote">Others interpret that Elkonoh did not mean literally ten sons and with reference to Penina, but rather he was expressing his love to Chana and happened to pick that number , as we find the same number in Vayikra 26:26.—Radak</i>
  
  Verse 9
  
  Eating in Shilo. The 'ה' is not dotted and the 'א' is voweled with a short <i>kametz</i> and its [meaning is] 'after eating in Shilo and after drinking,'14<i class="footnote">Eili therefore suspected that she was drunk because prayer usually takes place before eating or drinking—Da’as Sofrim.</i> and this expression is properly used both for masculine and feminine. After אָכְלָה is a gerund. It is constructed like ,15<i class="footnote">Vayikra 25:6.</i>לְאָכְלָה an expression equivalent to an infinitive [i.e., לֶאֶכוֹל].
  And Eili the kohen was sitting on the chair. On that day he was seated on a large chair,16<i class="footnote">The defective spelling of ישֵׁב [instead of יוֹשֵׁב] indicates that he just recently sat down because he was a newly appointed judge. See Rashi Bereishis 19:1.</i> for he was appointed Judge over Yisroel.
  Near the doorpost. [Lit. on the doorpost] meaning near the doorpost.
  
  Verse 10
  
  
  
  Verse 11
  
  Adonoy of Hosts. Why was this Name designated here? She [Chana] said before Him, "Lord of the universe, You created two hosts in Your world. The heavenly beings neither multiply nor do they die; the earthly beings both multiply and die. If I am of the earthly beings, let me multiply and die, and if I am of the heavenly beings, let me not die." I found [this explanation] in the Aggadah of R. Eliezer the son of R. Yose Haglili. Our Rabbis in Maseches Berachos,17<i class="footnote"></i> expounded what they expounded: —Until then, there was no one person who called the Holy One, Blessed is He, [Master of] Hosts. She said thus before Him; "Lord of the universe, of all the hosts which You created in Your world, is it difficult for you to grant me one son?"
  If You look at. In Maseches Berachos,18<i class="footnote">Ibid.</i> our Sages expounded what they expounded.
  Your maidservant. [The word 'maidservant'] is stated three times in this verse, corresponding to the three mitzvos which a woman is commanded to observe.19<i class="footnote">They are the laws of: 1. Menstruation .2 נִדָּה Separation of the dough .3 חַלָּה Kindling of the Shabbos lights [הַדְלָקַת הַנֵּר].</i>
  Male offspring. I.e., righteous men, as it is written, "Two men [אֲנָשִׁים] who were righteous."20<i class="footnote">I Melachim 2:32.</i>
  Males. I.e., important men,21<i class="footnote"> See Maseches Berachos 31b.</i> as it is written, "wise… and known men ]אֲנָשִׁים[.22<i class="footnote">Devarim 1:13.</i>
  Then I will give him to Adonoy. I.e., that he be fit to be given to Adonoy.
  And a razor.23<i class="footnote">See Maseches Nazir 66a where the very same difference of opinion is discussed. R. Nehorai renders מוֹרָה meaning a razor as Scripture states regarding Shimshon, in Shoftim 13:5, “the razor [מוֹרָה] must not be wielded on his head.” And R. Yose holds that [מוֹרָה] is a connotation referring to the fear of man.</i> Targum Yonoson renders, "and the fear [וּמַרְוַת] of man will not be upon him."
  
  Verse 12
  
  Watched her mouth. He waited for her to stop, as Targum Yonoson renders, 'and Eili waited until she stopped.'
  Watched. An expression of waiting, as in, "[and his father] kept the matter in mind ]שָׁמַר["24<i class="footnote">Bereishis 37:11.</i> i.e., waited, [and similarly] "do not wait [תִשְׁמוֹר] for my sin."25<i class="footnote">Iyov 14:16.</i>
  
  Verse 13
  
  Eili thought she was drunk. Because they were not accustomed to praying silently.
  
  Verse 14
  
  
  
  Verse 15
  
  No, my lord. You are not master in this matter. You have revealed that the Holy Spirit is not resting upon you, otherwise you would have known that I am not intoxicated from wine.26<i class="footnote">Maseches Berachos 31b.</i>
  
  Verse 16
  
  Do not deliver your maidservant. Because she had spoken harshly to him, she tried to appease him, so that he deliver her not, unprotected and disgraced, to her rival, the wicked woman.
  For it is out of much grievance. That I have spoken harshly to you.
  Grievance. In some instances, it [שִֹיחִי] is an expression of heartache. Another explanation of מֵרֹב שִֹיחִי, according to Targum, "because of much provocation and anger, I have prolonged my prayer until now."
  And anger. My rival angers me.
  Do not deliver. An expression of giving over, as in, "'Do not deliver me to the will of my tormentors."27<i class="footnote">Tehillim 27:12.</i>
  
  Verse 17
  
  Your request. The א is missing, to infer [שֵׁלָתֵךְ] an expression of children,28<i class="footnote">Others render שֵׁלָתֵך as being derived from שָׁלָל [=plunder], meaning that her soon to be born son will “take of the goods [שָׁלָל of the Torah,” i.e., he will gain much knowledge and understanding of the Torah.—Radak</i> as in, "and her young [וּבְשִׁלְיָתָהּ] who emerges from…."29<i class="footnote">Devarim 28:57.</i>
  Will grant the request. He foretold to her that her prayer had been accepted.
  
  Verse 18
  
  May your maidservant find favor. To beg for compassion on her behalf.
  And no longer had the [sad] look on her face. Meaning the face of anger.
  
  Verse 19
  
  And came to their home… and Elkonoh knew. From here [we learn] that a traveler is forbidden to have marital relations.30<i class="footnote">Maseches Kesubos 65a.</i>
  
  Verse 20
  
  And as the seasons and days passed. The minimum of seasons [תְּקוּפוֹת] is two, and the minimum of days [יָמִים] is two. Hence, [she gave birth] after six months [=two seasons] and two days.31<i class="footnote">Maseches Rosh Hashanah 11a.</i> From here [we learn] that a woman who gives birth in her seventh month of pregnancy, can give birth after entering part of the seventh month.
  Shmuel. After the Name of God [א־ל], and in reference to the incident he was so called, for I requested [שָׁאַל] him of הַשֵׁם[=מא־ל].
  
  Verse 21
  
  The festival offering. [Targum renders] the sacrifices of the appointed seasons.
  And his vow. The vows he made between festivals he would offer on the next festival.32<i class="footnote">Ibid., 6a.</i>
  
  Verse 22
  
  When [the boy] will be weaned. At the end of twenty-two (other versions, twenty-four) months, for that is the period for a child to nurse.
  And shall remain there forever. Forever in the Levitic sense,33<i class="footnote">It can also refer to the fifty year period of Yoveil.</i> i.e., fifty years as it is said, "from the age of fifty he shall retire from the work force."34<i class="footnote">Bamidbar 8:25.</i> Figuring as follows, we determine that Shmuel's lifetime was fifty-two years: Eili judged Yisroel for forty years.35<i class="footnote">I Shmuel 4:18.</i> On the day of Chana's prayer he was appointed judge.36<i class="footnote">Above verse 9.</i> By subtracting the year in which Chana conceived Shmuel, there remain thirty-nine years. Shmuel governed Yisroel from the time of Eili's death for thirteen years, as follows: On the day of Eili's death, the Ark was captured, and it remained in the land of the Philistines for seven months.37<i class="footnote">Below 6:1.</i> From there, it was brought to and remained in Kiryas Yearim until Dovid brought it up after he had reigned seven years in Chevron over Yehudah, and all of Yisroel had accepted him as their king. And it is written, "From the day the Ark came to rest in Kiryas Yearim, there ensued many days, and they became twenty years."38<i class="footnote">I Shmuel 7:2.</i> Subtracting from them seven years which Dovid reigned in Chevron discloses that from the time the Ark was captured until Shaul's death, were thirteen years and seven months; and Shmuel died four months before Shaul.
  
  Verse 23
  
  But may Adonoy fulfill His word. Because you requested of Him male offspring,39<i class="footnote">Above, verse 11.</i> and Eili foretold you through Divine inspiration, "the God of Yisroel will grant your request,"40<i class="footnote">Above, verse 17.</i> may 'ה fulfill His word. This is the simple interpretation. In Midrash Aggadah, however, Rabbi Nechemyah said in the name of Rabbi Shmuel, the son of Rabbi Yitzchok: Every day a Divine voice would resound throughout the world and say, "A righteous man is destined to arise, by the name of Shmuel." Thereupon, every woman who bore a son, would name him Shmuel. Once they saw his deeds, they would say, "This is not [the] Shmuel." But when this one [Shmuel] was born and people saw his deeds, they said, "Apparently this one is the one [i.e., expected righteous man]." This is what he [Elkonoh] meant when he said, "May Adonoy fulfill His word," i.e., that this be the righteous Shmuel.
  
  Verse 24
  
  One <i>eiphah</i> of flour. I heard in the name of Rabbi Yitzchok Halevi, that she brought one <i>eiphah</i> of flour, the equivalent of three <i>seahs,</i> from which to extract three tenths of an <i>eiphah</i> of fine flour, the required amount for one bull.41<i class="footnote">See Bamidbar 15:8-9.</i> As we learned in the Mishnah:42<i class="footnote">Maseches Menachos 76b.</i> The showbread was made of twenty-four tenths of an <i>eiphah</i> from twenty-four <i>seahs;</i> i.e., one tenth part of an <i>eiphah</i> of fine flour from each <i>seah</i> of wheat.
  And a flask of wine. For a libation.
  Though the child was still a lad. The Targum renders, 'though the child was still young.'
  
  Verse 25
  
  They brought the child to Eili. To show that his prophecy was fulfilled. Our Sages expounded what they expounded, explaining that he [Shmuel] ruled on a point of law, that a kohein is not necessary for sacrificial slaughter, as it is stated in [Maseches] Berachos.43<i class="footnote"> 31b.</i>
  
  Verse 26
  
  Please my lord. Take care of him, that he become your disciple. But according to the Midrash of our Sages, [she asked of Eili] not to punish him with death.
  
  Verse 27
  
  This is the child that I prayed for. Do not say, "this one shall die and another shall be given to you."44<i class="footnote">Ibid.</i>
  
  Verse 28
  
  And I have dedicated him to Adonoy. Just as a person who lends a utensil to his master, or lends him his son to serve him.
  He is dedicated. <i>Enpruntez</i> in Old French, i.e., you have no right to punish him, for the Holy one, Blessed is He, has become his borrower; because I have lent [Shmuel] to Him, He must return him to me.45<i class="footnote">Another interpretation of “שָׁאוּל” is that it refers to Shaul. She stated by Divine inspiration, “as long as Shmuel lives, Shaul will live.” Shmuel was no longer alive at the time of Shaul’s death.</i>
  He then prostrated himself. Shmuel. Others say, Elkonoh.
  
  
  
  
  
  Verse 1
  
  My mouth is enlarged. Against Penina.
  
  Verse 2
  
  And there is no stronghold like our God. There is no artist1<i class="footnote"> Rashi disregards the usual rendering of צוֹר [=Rock], which represents the awesome powers of ‘ה Who is able to change the laws of nature. Seen Devarim 32:4.</i> [צַיָר] like our God Who fashions a form within a form.2<i class="footnote">Maseches Berachos 10a.</i>
  
  Verse 3
  
  Do not abound in speaking so very proudly. All those who are haughty when they experience good fortune. About Penina who behaved haughtily toward her, was she speaking, according to the simple explanation. However, according to the <i>drash,</i> we follow Targum Yonoson's rendition [that she is referring to Nevuchadnetzar].
  Harshness. Strong speech. Others explain עָתָק as an expression of something which is removed [from the truth], as in "from there he moved [וַיַעְתֵּק] to the mountain."3<i class="footnote">Bereishis 12:8.</i> [The meaning here being "let not] falsehood come out of your mouth."
  For a God of knowledge is Adonoy. He knows what is in your hearts.
  And by Him all actions are counted. All people's deeds are counted before Him.
  Counted. An expression of number, as in, "and the number [וְתֹכֶן] of bricks shall you give."4<i class="footnote">Shemos 5:18.</i>
  
  Verse 4
  
  The bows of the mighty are broken… This is the custom of the Holy One, Blessed is He. He weakens the mighty and strengthens the weak, He sates the hungry and starves the sated.
  
  Verse 5
  
  The sated have hired themselves out for bread. [The sated] who do not need to hire themselves out for any work, He starves them and they must hire themselves out for bread,
  And the hungry Who would toil and weary themselves for food.
  Have ceased. From their toil.
  Until the barren has born seven and she with many children…. While the barren woman has born seven,5<i class="footnote"> Others interpret that the seven children mentioned are not literally seven and with reference to Peninah, but rather it is an expression that means “many children.” See above 1:8.—Radak</i> she that had many children has been bereaved and buries her children. Chana bore seven as it is stated, "For Adonoy remembered Chana and she conceived and gave birth to three sons and two daughters." When Chana bore one, Penina buried two.6<i class="footnote">Below verse 21.</i> Penina had ten children as it is stated, "Am I not better to you than [the] ten sons of Penina?"7<i class="footnote">Above 1:8.</i> When Chana bore four, Penina buried eight. When she [Chana] conceived and bore a fifth child, Penina prostrated herself at her feet and begged for mercy and they lived and were therefore considered as hers. This is R. Nechemya's opinion. R. Yehudah however says that grandchildren are considered as children. Some are of the opinion that the numerical value of שִׁבְעָה(377) is equivalent to that of שְׁמוּאֵל(377).
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  His pious ones. It is spelled חֲסִידוֹ "His pious <i>one"</i> but read חֲסִידָיו "His pious <i>ones,"</i> [meaning] whether a single one or many. Similarly "may His adversaries be broken." [The reading is מְרִיבָיו "His adversaries" but] the spelling is מְרִיבוֹ "His adversary," meaning whether a single adversary or many.
  
  Verse 10
  
  Let Him thunder against them from heaven. The spelling is עָלוּ "they have ascended" meaning that even if they have ascended to the heavens, He thunders upon them and casts them down.
  May Adonoy judge the ends of the earth. He judges and punishes them. <i>Justisier</i> in O. F.
  
  Verse 11
  
  Served Adonoy in the presence of Eili the kohein. From here [our Sages conclude] that "whoever serves before a Torah scholar is considered as though he had served before the Divine Presence."8<i class="footnote">Talmud Yerushalmi Eruvin 5:1. The reason being that a Torah scholar cleaves to ‘ה in his thoughts at all times so that even his physical activities are holy.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  The custom of the kohanim. They established this law for themselves, since they rightfully inherited only the breast and the thigh of the peace offering.
  
  Verse 14
  
  Pot. Fire pot.
  Pan. Cauldron.
  Bowl. Pan.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  They had disgraced. Meaning despised.
  
  Verse 18
  
  A lad girded with a linen robe. [Targum renders] "כַּרְדּוּט of linen," meaning a robe, for Targum Yonoson renders מְעִילִים in the passage כִּי כֵן תִּלְבַּשְׁנָה הַבְּתוּלוֹת מְעִילִים "for such so מְעִילִים were worn by the maidens…",9<i class="footnote">II Shmuel 13:18.</i> as כַּרְדוּטִין.
  
  Verse 19
  
  His mother would make for him a small robe. From year to year.
  
  Verse 20
  
  Eili would then bless them. This is the present tense, i.e., he would bless him every year.
  Because of the request that he had made. For himself a son. [Eili] would say to him, "May השם grant you seed, etc., i.e., may it be the Divine Will that all the children that you will have, will be from this righteous woman. This is an inverted sentence.
  
  Verse 21
  
  
  
  Verse 22
  
  That they would lie. The explanation is according to the simple sense. Our Rabbis however said10<i class="footnote">In Maseches Yoma 9a-b.</i> that since they delayed [the sacrifice of] their birds11<i class="footnote"> See Vayikra 15:29 and 22:6-8.</i> and they would wait until they would see their birds being offered, Scripture charges them as though they had lain with them.12<i class="footnote">See Maseches Shabbos 55b. Metzudas Dovid translates this phrase as “they would cause the women who assembled at the entrance of the Tent of Meeting to sleep there,” thereby not allowing them to return to their homes and husbands.</i>
  
  Verse 23
  
  
  
  Verse 24
  
  That I hear being passed on by Adonoy's people. The rumor which השם's people are spreading about you, an expression similar to, "and they proclaimed [וַיַעֲבִירוּ] throughout the camp;13<i class="footnote">Shemos 36:6.</i> meaning, they let out a rumor about you which is not good.14<i class="footnote">Although it was only a rumor, kohanim are held accountable even for an appearance of impropriety.</i>
  
  Verse 25
  
  Tries him.וּפִלְלוֹ is an expression of judgment, as in, "and he shall pay by order of the judges ]פְלִילִים[."15<i class="footnote">Shemos 21:22.</i>
  Judge. The judge.
  For it was Adonoy's will to kill them. For their verdict had already been sealed.16<i class="footnote">See Maseches Rosh Hashanah 18b.</i> Before the verdict is sealed however, Scripture states, "for I do not desire the death of one who should die."17<i class="footnote">Yechezkeil 27:32.</i>
  
  Verse 26
  
  
  
  Verse 27
  
  The man of God came. This was Elkonoh.
  Have I not repeatedly revealed Myself to your ancestor's family. From here [our Sages concluded] that Aharon prophesied in Egypt. What was the prophecy? It is stated, "and I said to them, 'Every man, cast away the detestable idols of his eyes, do not defile yourselves with the idols of Egypt.'"18<i class="footnote">Ibid., 20:7.</i>
  Have I not repeatėdly revealed Myself. Did you know that this favor and greatness I gave to Aharon.19<i class="footnote">Ralbag interprets this phrase as an affirmative statement, i.e., “I did indeed reveal myself to the…”</i>
  
  Verse 28
  
  
  
  Verse 29
  
  Which I commanded you [to bring in My] Sanctuary. Which I commanded in My dwelling place.
  To feed yourselves from the choice parts… This is an inverted sentence [meaning], "you honor your sons more than Me ," ]לְעַמִּי[ before My people, i.e., in the eyes of My people, you honor your sons more than Me. And what is the honor? To feed yourselves from the choice parts of all the offerings of Yisroel. Your meal preceded My meal, as it is stated, "even before they would burn the fat…"20<i class="footnote">Above verse 15.</i>
  To feed yourselves. [לְהַבְרִיאֲכֶם] is an expression of having a meal, as in, "Please let my sister Tamar come and serve [וְתַבְרֵנִי] me bread."21<i class="footnote"> II Shmuel 13:5.</i>
  My people. This reverts to, "you honor your sons more than Me." You showed My people that you are more honored than I. And how have you shown this? By feeding yourselves from the choice parts of My offerings.22<i class="footnote">It may also be interpreted as referring to the part of the sacrifice that belonged to the people who brought the offering, that Eili’s sons took for themselves.</i>
  
  Verse 30
  
  I had indeed decreed. Twice I assigned greatness to the sons of Isomor: Concerning the sons of Gershon and the sons of Merori, it is stated, "Under the direction of Isomor, the son of Aharon the kohein."23<i class="footnote"> Bamidbar 4:33.</i> And Eili was one of the descendants of Isomor. This [explanation] I saw in Midrash Shmuel. I have, however, heard a more fitting explanation: "I had indeed decreed that your family and your father's family…" Originally I made Elozor the kohein to serve as kohein gadol, as it is stated, "remove Aharon's vestments, [and dress Elozor his son in them]."24<i class="footnote">Ibid., 20:26.</i> However, at the time of the concubine,25<i class="footnote"> See Shoftim Chapters 19-21.</i> Yisroel divested themselves of most mitzvos. And who was to blame [for this]? Pinchas and his associate kohanim, who should have gone around from city to city to reprove them. I therefore took the <i>kehunah gedolah</i> away from them, and gave it to you, for you are of Isomor's descendants, and I said, that they shall walk before Me forever; for when greatness is assigned to a person, it is assigned to him and to his generations forever.
  For I honor those who honor Me. Pinchas' descendants who honored Me at Shittim.26<i class="footnote">Bamidbar 25:7-8.</i> And this happened in the days of Shlomo, that when the Temple was built, Shlomo dismissed Evyosor from being a <i>kohein [gadol]</i> to 'ה, fulfilling the word of 'ה which He had spoken concerning Eili's family.27<i class="footnote"> I Melochim 2:27.</i> And Tzadok became the <i>kohein gadol,</i> because he was of Pinchas' descendants; he is so listed in the genealogical records in Divrei Hayomim.28<i class="footnote">I Divrei Hayomim 6:35-38.</i>
  And those who dishonor Me will be cursed. By. themselves, when I will withdraw Myself from them.29<i class="footnote">Referring to Eili’s sons from whom the <i>kehunah gedolah</i> would be removed in the time of Shlomo Hamelech.</i>
  
  Verse 31
  
  I shall cut off your arm. I.e., the power which you exert in My House, for you say, "or else I will take it by force."
  
  Verse 32
  
  And you will see a rival [in My] Sanctuary. And you will see your rival at your side in My Sanctuary just as a woman who sees her rival with her in the house.
  Throughout all the good that He will bring upon Yisroel. When the Temple will be built in the days of Shlomo, and the goodness promised to Yisroel will be complete, as it is said there, "Not one word has gone unfulfilled from His entire gracious promise.30<i class="footnote">I Melochim 8:56.</i> Yehudah and Yisroel were numerous, like the sand that is by the sea.31<i class="footnote">Ibid. 4:20.</i> And Yehudah and Yisroel dwelt in security, each man under his grapevine and under his fig tree… all the days of Shlomo."32<i class="footnote">Ibid. 5:5.</i>
  But there will be no elder in your family. This is an appropriate punishment. You ate sacrifices before the [permitted] time, before they burnt the fat, so too, you will die before your time.
  
  Verse 33
  
  And sadden.וְלַאֲדִיב is the same as 33<i class="footnote">See Devorim 28:65.</i>וְלַדְאִיב [disillusioned].
  Will die as [young] men. Young. There is no comparison between the mourning for a young man and the mourning for a child.34<i class="footnote">Whose loss though tragic, is less keenly felt than the loss of a young man.</i>
  
  Verse 34
  
  This is the sign to you. That the prophecy will be fulfilled: In one day your two sons will die, and this will be the sign for you for the fulfillment35<i class="footnote">He needed a sign in the near future to authenticate the prophecy that all the punishments described will come true.</i> of all the retribution that was said to you, "and you will see a rival in My Sanctuary," "and all those raised in your house will die as [young] men."36<i class="footnote">Above verses 32-33.</i>
  
  Verse 35
  
  A faithful kohein. Tzadok.
  
  Verse 36
  
  For a silver coin. In order to earn a מָעָה silver coin.
  Silver coin. with a weight of twenty <i>gerah.</i>37<i class="footnote">Shemos 30:13.</i>
  Let me be included. Let me to join.
  
  
  
  
  
  Verse 1
  
  Was rare. Was withheld,1<i class="footnote">It was therefore considered precious and dear [=יָקָר].</i> as in, "and a man of understanding speaks sparingly ]יֲקר[",2<i class="footnote">Mishlei 17:27.</i> meaning that who speaks sparingly is an understanding man.
  Prophetic vision was not widespread. Prophecy was not revealed.3<i class="footnote">Not only were prophetic visions rare in those days, but even when they occurred they were not clear and concise, but rather cryptic and vague. Also, the prophecy that was received was of a private nature and not required by the people, so there was no need to reveal those visions. The prophets therefore kept their experiences to themselves and prophetic vision was rare and not widespread.</i>נִפְרָץ is an expression similar to, "and you shall spread [וּפָרַצְתָּ] westward and eastward.4<i class="footnote">Bereishis 28:14.</i>
  
  Verse 2
  
  
  
  Verse 3
  
  And Shmuel was lying. In his place, in the court of the Levites who watch in the Temple. According to Targum Yonoson: "And Shmuel was lying in the court of the Levites."
  In the Temple of Adonoy. Where the Ark of God was.
  
  Verse 4
  
  Adonoy called. And a voice emanated from the Temple of God, from the Holy of Holies, which called, "Shmuel!" The end of the above verse5<i class="footnote">As is indicated by the אֶתְנַחְתָּא under the word שֹׁכֵכ to separate it from ‘בְּהֵיכַל ה.</i> is connected to the verse that follows. This is what is inferred by the verse, "the Lord thunders wonderously with His voice."6<i class="footnote">Iyov 37:5.</i> Eili was a kohein, and was watching from within, while Shmuel was a Levite and lying without. Yet, the voice [of 'ה] jumped over Eili to Shmuel.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  [Shmuel] had not yet known Adonoy. He had not yet recognized the nature of the prophetic voice.7<i class="footnote">He was thus unfamiliar with the ways ‘ה calls man, and he therefore thought that the voice was Eili’s.</i> Every time the word 'טֶרֶם' appears in Scripture, it means 'not yet,' as rendered by the Targum 'עַד לָא' [not yet]. It does not mean 'before.' This verse proves it. And another [proof of this] is the verse כִּי טֶרֶם תִּירְאוּן which is rendered as "that you do not yet fear,"8<i class="footnote">Shemos 9:30.</i> is a more explicit verse proving this. Also, וְכֹל שִֹיחַ הַשָֹּדֶה טֶרֶם יִהְיֶה בָאָרֶץ ["all plants of the field were not yet on the earth"].9<i class="footnote">Bereishis 2:5.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  And Shmuel said, "Speak." He did not mention the Name of the Deity as Eili had commanded him, because he said [to himself], 'Perhaps it is another voice.'10<i class="footnote">See Maseches Shabbos 113b.</i>
  
  Verse 11
  
  To do something. This refers to the capture of the Ark by the Philistines.11<i class="footnote">Also, this may be referring to the destruction of the Mishkon in Shiloh which happened after the Ark was captured.</i>
  Will ring. An expression similar to [צִלְצָלִים], cymbals, <i>tintiner,</i> in O. F.
  
  Verse 12
  
  I will begin to destroy. On that day, My decree upon Eili's family will begin, for Chofni and Pinchas shall die, and from then on, I shall finish my decree and complete it upon them from generation to generation, and cause them to die as young men at the age of eighteen years.
  I will begin to destroy. <i>Commencant e espleiant,</i> in O. F.
  
  Verse 13
  
  That his sons were blaspheming themselves. It should properly state, 'blaspheming Me' but Scripture euphemized.12<i class="footnote"> See Mechilta Beshalach 15:7 for a listing of other places where Scripture euphemized out of reverence to ‘ה. Ralbag, however, interprets this verse that “they [Bnei Yisroel] cursed them [the sons of Eili].”</i>
  Blaspheming. Meaning, acting irreverantly, and similarly, every curse [קְלָלָה] is an expression of irreverence and disgrace.
  He did not censure. I.e., he did not darken [כהה] their faces by removing them from their high positions.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Such shall [God] do to you. Like that very curse, that you shall not have worthy children. And that curse actually befell him even though he did tell him. And did not withhold. From here [the Sages concluded]: A curse of a wise man, even though pronounced on condition, will be realized.13<i class="footnote">Maseches Makos 11a.</i>
  
  Verse 18
  
  
  He is Adonoy. He is the Master and everything is His.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  For Adonoy revealed Himself to Shmuel. Because Scripture stated above, "The word of Adonoy was rare in those days,"14<i class="footnote">Above 3:1.</i> it states here that from now on, for Shmuel's sake, He revealed Himself repeatedly.15<i class="footnote">Not only to Shmuel, but others also began to prophesy.</i>
  
  
  
  
  
  Verse 1
  
  The word of Shmuel went out to all of Yisroel. The word which was said to Shmuel, was fulfilled, and came to all Yisroel. How did this misfortune befall them? "Yisroel went out to war against the Philistines."1<i class="footnote">When Bnei Yisroel deserved punishment, ‘ה sometimes commanded them to go out and battle the Philistines even though it would end in their defeat.—Radak</i>
  Even Haezer [Lit. the rock of help]. This was not yet its name,2<i class="footnote"> Obviously, because they were soundly defeated now.</i> for it was first called this name [later] in Shmuel's time, but here Scripture calls it by its future name.
  
  Verse 2
  
  And the war spread. And the war spread. Similar to, "and behold they were spread out [נְטוּשִׁים] across the face of the entire land"3<i class="footnote"> Below 30:16.</i> and to "and they were spread out [וַיִנָּטְשׁוּ] at Lehi."4<i class="footnote">Shoftim 15:9.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  With every sort of plague in the wilderness. By the Sea of Reeds. Targum Yonoson however, renders, 'and for His people He performed wonders in the wilderness.' In Sifrei we learn that this passage is a combination of statements, whoever made one statement did not make the other. The worthy among them said, "Who will save us from the hand of this mighty God?" while the wicked retorted, "This is the God Who smote the Egyptians with every plague. All the plagues which He had, He brought upon the Egyptians. He has no more plagues [to inflict]."
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  A Binyaminite man. This was Shaul,5<i class="footnote">Perhaps the reason for Scripture not revealing that it was Shaul, was to protect the honor of his kingship being that he was responsible in part for Eili’s death.—Da’as Sofrim</i> who grabbed the Tablets from the hands of Golyas and fled.
  
  Verse 13
  
  By the road looking out. By the side of the road, he was anxiously waiting.6<i class="footnote">He wanted to be situated in a place where a messenger would have to pass him first, and thus give him the news.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  His neck. [Targum renders] אַפַּרְקוּתֵיה, the bone of the neck.7<i class="footnote">מַפְרֶקֶת is derived from פֶּרֶק [=link], meaning vertebra of which the bones of the neck and spine are made.</i>
  
  Verse 19
  
  To give birth. Obviously [this word] means 'to give birth.' There is no similar form [in Scriptures]. However, Menachem8<i class="footnote">Menachem was an authority on grammar and is often quoted by Rashi.</i> placed this verb in the section dealing with the word יְלָלָה 'wailing,' because her birth pangs came upon her with wailing. The root of 'יְלָלָה' is the 'ל' alone.
  Came suddenly. Differed from what normally occurs, therefore she died.
  Her labor pains. [צִרֶיהָ=hinges], i.e., 'the hinges of the doors of her womb';9<i class="footnote"> See Bechoros 45a.</i><i>chardonel</i> in O. F.
  
  Verse 20
  
  
  
  Verse 21
  
  I chavod. There is no glory; similar to, "He will save "10<i class="footnote"> Iyov 22:30.</i>אִי נָקִי one who is not innocent, [meaning the same as] אֵין נָקִי.
  Because of the capture of. Meaning the same as 'to the capture of', but it is unnecessary to remove the expression of 'to' for one who understands its meaning.
  Because of the capture of. <i>Envers etweirs l'estre pris</i> in O. F.
  And because of her father-in-law. I.e., because of this misfortune that her father-in-law and husband had perished.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Beside Dagon. The idol was made in the form of a fish.1<i class="footnote"> From the word דָג [=fish]. Some say that from the waist up it had a human form with hands, and from the waist down it looked like a fish.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  The threshold. The equivalent of אַסְקוּפָה [=threshold].
  
  Verse 5
  
  
  
  Verse 6
  
  And He devastated them. An expression [שְׁמָמָה] meaning desolation.
  With hemorrhoids. The mesentery of the large intestine, a plague of the rectum. Mice would enter their recta, disembowel them, and crawl out.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  And they were afflicted internally.וַיִשָֹּתְרוּ is identical with וַיִסָּתְרוּ for it is listed in the Masora among those words written with a 'שֹ' and explained as though it were written with a 'ס' meaning "there was a plague in the hidden parts of the body."2<i class="footnote">Or it may mean that the plague occurred at night when it was dark and they were unable to see the שְׁרָצִים, i.e., the plague was hidden from them.—Da’as Sofrim</i>
  
  Verse 10
  
  
  
  Verse 11
  
  Deadly upheaval. All upheavals [mentioned in Scripture] are caused by thunder. The following is the origin: "Adonoy thundered with a great noise on that day against the Philistines, making them panic.3<i class="footnote">Below 7:10.</i> It is so explained in the Aggadah of Thirty-Two Rules of R. Eliezer, the son of R. Yose Haglili.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  How we should send it back. In what manner should we send it away, so that He will not be angry, and so that His wrath will be removed from us.
  
  Verse 3
  
  A guilt-offering. As an indication that you confess that you have betrayed Him.
  Then you will be healed, and you will realize. That He did this, for why wouldn't His hand turn away from you then?
  
  Verse 4
  
  Philistine rulers. They were five, as it is stated, "The Azites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites."1<i class="footnote"> Yehoshua 13:3.</i>
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Nursing cows. Nursing.
  Which have not borne a yoke. All this is for the test. Since these cows are not capable of pulling [a load], and furthermore, they will yearn for their young. If the Ark will have the power to enable them to pull it by themselves, we shall know that He brought this upon us.
  
  Verse 8
  
  In the box. <i>Escrin</i> in O. F.
  
  Verse 9
  
  
  
  Verse 10
  
  Confined in the house. 'כָּלוּ' is an expression of 'כֶּלֶא' [imprisonment].
  
  Verse 11
  
  
  
  Verse 12
  
  Set on a straight course. This word is a grammatical hermaphrodite.2<i class="footnote">The “י” of וַיִשַּׁרְנָה is the masculine form and the “נה” is indicative of the feminine form.</i> This teaches us that even the young recited a song,3<i class="footnote"> And, therefore, the combination of the masculine and feminine forms.</i> "Sing aloud, sing aloud, O Ark of acacia wood! Exalt yourself…" as stated in Maseches Avodah Zorah.4<i class="footnote"> 24b. The cows literally sang an intelligible praise to ‘ה. They were given the miraculous power to sing just as Bilam’s donkey was given the power of speech in Bamidbar 22:28-30.</i> According to its simple meaning, 'וַיִשַּׁרְנָה' is an expression meaning 'straight,' i.e. they followed a straight path.
  Lowing as they walked. This is an expression of the cry [גְּעִיָה] of cattle.
  Beis Shemesh. Yisroel was there.5<i class="footnote">Although בֵּית שֶׁמֶשׁ was one of the cities belonging to kohanim [Yehosua 21:16], nonetheless man Bnei Yisroel lived there and in adjacent areas.—Da’as Sofrim</i>
  
  Verse 13
  
  And they rejoiced to see. They were going to see how it came alone, and out of their joy, they behaved with levity, for they did not gaze at it with awe and respect.6<i class="footnote">They violated the commandment “and they shall not come in to see when the holy is being covered and [they will not] die,” in Bamidbar 4:20.</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  Open village. A village without a wall.
  The large rock. This is the large rock previously mentioned, for the 'ל' comes in place of the 'נ' [in the word 'אָבֵל'], similar to 'נִשְׁכָּה' instead of 'לִשְׁכָּה' [chamber], in the book of Nechemyah.7<i class="footnote"> 13:7.</i> And because they experienced mourning there,8<i class="footnote"> See below verse 19.</i> they called it 'אָבֵל'.
  
  Verse 19
  
  Seventy men, fifty thousand men.9 Targum Yonoson renders, 'And He killed of the elders of the people seventy men, and of the community fifty thousand men.'9<i class="footnote">Another opinion is that this figure also includes the number of Philistines that were killed as a result of their irreverence towards the Ark.</i> Our Rabbis, however said, 'Seventy men, each of whom was equal to fifty thousand, or fifty thousand men each of whom was equal to the seventy of Sanhedrin.'10<i class="footnote">Maseches Sotah 35b.</i>
  
  
  
  
  
  Verse 1
  
  They appointed. Designated.
  
  Verse 2
  
  From the time the Ark came to rest in Kiryas Yearim. And they saw the retribution which befell them because of the sin of Eili's family, and the mighty deed which the Holy One, Blessed is He, had visited upon the Philistines.
  The house … was drawn after Adonoy. Through Shmuel who would travel from city to city, judging and reproving them. 
  וַיִנָּהוּ' is an expression of drawing; in Aramaic, 'תִּתְּנֵהוּ לְפוּלְחָנִי' [they were drawn after My worship]. And similarly 'וְלֹא נֹהַּ בָּהֶם' it is no use to attract them to good.1<i class="footnote"> Yechezkeil 7:11.</i> Menachem classifies 'וַיִנָּהוּ' as an expression of lamentation, as in 'נְהִי נִהְיָה' [a lament has come to be].2<i class="footnote">Michoh 2:4.</i> And similarly 'וְלֹא נֹהַּ בָּהֶם' [is rendered as, 'and they will have no remorse']. And the meaning of 'וַיִנָּהוּ אַחֲרֵי ה' is, "they lamented their evil deeds, and returned after 'ה." Another explanation is that 'וַיִנָּהוּ' means 'and they gathered,' as in, "And all the nations will be gathered into it [Yerusholayim]"3<i class="footnote">Yirmiyohu 3:17.</i> which the Targum renders, "And all nations will gather into it to worship." In this manner, the verse 'וְלֹא נֹהַּ בָּהֶם' may be rendered לֹא מֵהֶם "neither from them," וְלֹא מֵהֲמוֹנָם "nor from their multitude וְלֹא [מִ]נֹהַּ [שֶׁ]בָּהֶם meaning nor from their gathering.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  They drew water and poured it out.4<i class="footnote">Perhaps as Dovid did in II Shmuel 23:16.</i> Targum Yonoson renders, "and they poured out their hearts like water, in repentance, before '."5<i class="footnote">See Eichah 2:19.</i>ה And according to its simple meaning, it is merely symbolic of humility, [i. e.,] we are before You like these poured out waters.6<i class="footnote">Water may also be referring to the Torah which is often compared to water. By filling their hearts with Torah, the Bnei Yisroel were able to recognize their sins, feel the need to change their ways and return to ‘ה.</i>
  Shmuel judged. Between two litigants regarding monetary matters between them,7<i class="footnote">People sought to cleanse themselves of sins that had been committed between their fellow man. They first had to rectify their misdeeds. They therefore went to Shmuel, for him to judge them and to determine who owed what to whom and what wrongs had to be corrected.</i> or concerning sins which they had committed.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  And offered it all as a burnt offering. The כְּתִיב is 'וַיַעֲלֶהָ' because it was a female.8<i class="footnote">Although the קְרִי is in the male form.</i> From here our Rabbis deduced that a female animal is acceptable as a burnt offering on a private altar.9<i class="footnote"></i>
  
  Verse 10
  
  
  
  Verse 11
  
  Until below Beis Kor. Below Beis Sharon.
  
  Verse 12
  
  And Shein. The peak of the rock.10<i class="footnote">Or שֵׁן may denote the shape of the rock, i.e. it was shaped like a tooth; and it may be the same crag referred to below in 14:5.—Da’as Sofrim.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  s They were swayed. Themselves.1<i class="footnote"> וַיִטּוּ is in the קַל [simple] form.</i>
  [They] perverted. Something else, i.e., justice.2<i class="footnote">וַיַטּוּ is in the הִפֽעִיל [causative] form.</i> Our Rabbis said3<i class="footnote">Maseches Shabbos 56a.</i> that Shmuel's sons did not sin. They merely did not follow in their father's ways. Their father would travel to all places in Yisroel, and judge them in their cities. But they did not do so,4<i class="footnote">They did not travel, but rather settled in בְּאֵר שֶׁבַע and would summon litigants to their court. Because the litigants had to pay additional travel expenses to go to בְּאֵר שֶׁבַע, many chose to forgo their claims and thereby corrupting the justice system.</i> in order to increase the income of their agents and scribes.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  The matter was wrong. Because they said, "to judge us like all the nations."5<i class="footnote"> Shmuel was not displeased at the Bnei Yisroel’s request, because the Torah explicitly permits the institution of the monarchy in Devarim 17:15. It therefore seems that seeking to appoint a new king, now that the nation had settled in Eretz Yisroel was appropriate. What disturbed Shmuel was that the motive behind the request was not a desire to fulfill a mitzvah of appointing a king. Rather, they were complaining and rejecting Shmuel’s leadership [below verse 8] and their reason for seeking to appoint a king was because of their desire to be “…like all the nations…”</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  But warn them.6<i class="footnote">See Bereishis 43:3.</i> Warn them that the fear of their king be upon them.7<i class="footnote">In order to impress Bnei Yisroel with awe for the monarchy, i.e., the king’s position, Shmuel was instructed to teach them the honor due to a king of Yisroel.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  And to produce his implements of war. To train them as craftsmen, blacksmiths, and carpenters.
  
  Verse 13
  
  For perfumers. Who prepare perfumes and spices for his wives' cosmetics.8<i class="footnote"> Being that this verse deals with the preparation of food, רַקָּחוֹת may also be translated as confectioners or as people who produce the various spices used in the preparation of meats.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  To the land of Tzuph. [Targum renders] 'into the land wherein there was a prophet.'
  Tzuph. [צוּף] meaning a seer.1<i class="footnote"> See above 1:1.</i>
  Lest my father stop worrying about the donkeys. Because his worry about us will grow so that he will forget the donkeys.
  And worry. <i>E dubitera</i> in O.F.
  
  Verse 6
  
  Our road. The story about the donkeys, i.e., what has become of them, for whom we have gone all this way.2<i class="footnote">They were not only seeking advice where to look for the donkeys, but were also looking for an explanation for their long journey. They were puzzled over why they had searched and not found them yet, being that donkeys usually do not stray far from their home.</i>
  
  Verse 7
  
  What shall we bring to the man. Targum Yonoson renders, 'If he accepts money, what shall we bring to the man?' Shaul was not familiar with Shmuel's habits and thought that he would ask for remuneration.3<i class="footnote"> It seems that in those days it was customary to bring gifts in this type of situation; as in II Melachim 4:42. They thought that perhaps Shmuel might demand some form of remuneration for his prophecies just as diviners seek gifts from those for whom they predict the future.—Radak</i>
  And [we have no] gift. Targum Yonoson renders, 'and there is nothing proper.' This is an expression of יוֹשֶׁר [=propriety]. Menachem, however, explains תְּשׁוּרָה as an expression of a tribute for the privilege of seeing a king or an important person; [תְּשׁוּרָה being] an expression related to אֲשׁוּרֶנּוּ [meaning] 'I behold them,'4<i class="footnote">Bamidbar 24:17.</i> and I agree with his explanation.5<i class="footnote">That וּתְשׁוּרָה is from the root שוּר [=to see].</i>
  
  Verse 8
  
  A quarter shekel. One <i>zuz</i> of silver.
  
  Verse 9
  
  In former times in Yisroel. The author wrote this verse,6<i class="footnote">I.e., Shmuel. See Maseches Bava Basra 14b which states that Shmuel authored the Book of Shmuel. However, being that Shmuel died before Shaul who only reigned for two years, what is the meaning of “formerly” and “of today” as stated in the verse? Radak therefore suggests that “formerly” refers to an earlier period when prophets were known for their ability to predict the future and to display a knowledge of hidden things, therefore the term רוֹאֶה. However, in Shmuel’s time prophecy became widespread, but the type of prophecy was a Divine inspiration to bring to the people the word of ‘ה, therefore the term נָבִיא [from the root בוֹא]. In Shaul’s case he was looking for a רוֹאֶה to tell him where his donkeys were. Others however, maintain that the author of this verse may have been Ezra or Yirmiyahu.</i> i.e., this is not part of the youth of Shaul's statement.
  For the "prophet" of today. The one who is called 'prophet' today was formerly called 'seer.'
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  As you enter the city you… They prolonged their conversation in order to gaze upon Shaul's handsomeness.7<i class="footnote">Maseches Berachos 48b. The girls gave an extraordinarily long answer to a relatively simple question. The fact that the entire conversation was recorded in Scripture makes it likely that they were struck by Shaul’s handsome appearance and wanted to gaze at him a few moments longer.</i>
  The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was destroyed, it became permissible [to offer sacrifices on] the high places, and they would sacrifice peace-offerings on the high place and eat together.
  Because he blesses the offering. Targum Yonoson renders, אֲרֵי הוּא פָּרִיס עַל מְזוֹנָא meaning, 'for he will break bread.' [Before] partaking of the peace-offering they recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified us with His commandments, and commanded us to eat the sacrifice."
  As [surely as it is] day. Just as the day exists.8<i class="footnote">He said this to emphasize the truthfulness of his statement.—Radak</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Will rule over My people. Will restrain [=will rule], similar to 'restrained [עָצוּר] and let free.'9<i class="footnote">Devarim 32:36.</i> This is the function of the ruler, to restrain the people during war, that they not scatter or spread out one from another, and10<i class="footnote">In the time of peace…</i> to restrain each one from doing evil.11<i class="footnote">The phrase may be translated as “he will restrain them [the Philistines] from [attacing] My people”.—Radak</i> In our language, we call מַעֲצוֹר<i>destenir,</i> in O.F.
  
  Verse 18
  
  Approached. Targum Yonoson renders, 'met.'
  
  Verse 19
  
  
  
  Verse 20
  
  But for whom does all of Yisroel desire? Here he [Shmuel] hints to him the matter of the kingship.
  
  Verse 21
  
  
  
  Verse 22
  
  At the head of the invited guests. In the place where the important people are seated; by the manner of the seating, it was obvious in which place the most important person was seated.
  
  Verse 23
  
  About which I told you. Because Shmuel knew that Shaul would come, he ordered to give him a fine portion for his benefit.12<i class="footnote">When the special portion that Shmuel had set aside was placed before Shaul, it publicized the honor that Shmuel as giving him.</i>
  
  Verse 24
  
  The thigh with what was attached to it. The thigh and the hip above it.13<i class="footnote"> See Maseches Avodah Zara 25a for differing views of “what was attached to it.”</i>
  Here is what remains. From the portions of the invited guests, and has been set aside for you.
  Put before you and eat. In the final chapter of [Maseches] Zevochim,14<i class="footnote"></i> it is established that [the waving of] the breast and thigh is [performed] in a large [i.e., public] high place, [but the waving of] the breast and thigh is not [performed] in a small [i.e., private] high place. It was therefore permissible for Shaul to eat15<i class="footnote">The phrase “put before you and eat” indicates that at first Shaul hesitated to eat because it was his opinion that his portion was the kohein’s due. Shmuel therefore told him that in a private high place, the breast and thigh were neither waved nor given to the kohein.</i> [the thigh].
  For it was kept… until the appointed time. Because for the appointed time of the banquet, this thigh had been reserved for you.
  I told the [cook], I have invited the people. My statement to the cook was, 'I invited the people to the feast, and I know their number. Be careful with their portions.' And I ordered from him the number of portions accordingly, and this one was reserved for you.
  
  Verse 25
  
  And he spoke with Shaul on the roof. Reproving him16<i class="footnote">Based on Maseches Makos 11a that states that using the form of וַיְדַבֵּר for describing speech indicates harshness.</i> and teaching him to fear the Holy One, Blessed is He.
  
  Verse 26
  
  
  
  Verse 27
  
  To pass ahead of us. To go at a distance from us so that he will not hear our conversation.
  And he went ahead. The youth went ahead of them, but to Shaul he said, 'And you stand with me.'
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  By Rochel's Tomb, at the border of Binyomin. Isn't Rochel's Tomb within Yehudah's border, in Beis Lechem? [The answer is that] they are now by Rochel's Tomb, but, 'when you will meet them, you will find them within Binyomin's border, in Tzeltzoch.' Thus was taught by the Tosefta of [Maseches] Sotah.1<i class="footnote">11:7.</i> 
  Tzeltzoch is a combination of the words צֵל לַצַּח of the Holy One, Blessed is He, Who is pure and ruddy;2<i class="footnote">Shir Hashirim 5:10.</i> and this is Yerusholayim.
  And is worrying about you. Has fears concerning you; every expression of דְּאָגָה [worry] is an expression of fear; <i>dementer</i> in O.F.
  
  Verse 3
  
  Eilon Tavor. The plain of Tavor.
  
  Verse 4
  
  
  
  Verse 5
  
  The hill of God. The hill of Kiryas Ye'arim, where the Ark of God was now resting.
  Philistine officers. Officers whom they had appointed over Yisroel, for they [the Philistines] were ruling over them and stationing officers in the cities of Yisroel.3<i class="footnote">The Philistines had been conquering parts of Eretz Yisroel and had appointed officers to govern the areas that they dominated.—Mahri Kra</i>
  A band of prophets. Targum Yonoson renders, 'a band of scribes.' 'חֶבֶל' is a band, similar to, 'the חֶבְלֵי of the wicked surrounded me'4<i class="footnote">II Shmuel 22:6.</i> [rendered by Targum as], 'the bands of the wicked surrounded me.'
  From the high place. Targum Yonoson renders, 'from the banquet hall.'
  
  Verse 6
  
  
  
  Verse 7
  
  And when these signs come upon you. And you will realize that my words are true; for just as these signs will come to you, so will the matter of the kingship be fulfilled.5<i class="footnote">And therefore “prepare yourself…”</i>
  Prepare yourself as well as you can. [Targum renders,] 'prepare for yourself regal garments, and make ready for yourself the court ritual,' as well as you can.
  
  Verse 8
  
  Then you shall go down to Gilgol ahead of me. After you reign, you shall come down to Gilgol before me, i.e., before I go down.
  And I will go down to you. At the end of seven days after you will have gone down.
  Wait. You shall wait.
  
  Verse 9
  
  Transformed his heart. [To] a spirit of royal power.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  And who is their father? Why do you wonder about the matter as to who is the father of the prophets? Is prophecy hereditary?6<i class="footnote">Or וּמִי אֲבִיהֶם can mean “Who is their teacher?” for one’s teacher is called his father as in II Melachim 2:12. He implied to the people that ‘ה is their teacher and just as He teaches the other prophets, He can teach Shaul too.—Radak</i>
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  But about the matter of the kingship he did not tell him. He possessed a discretionary nature.7<i class="footnote"> See Maseches Megillah 13b.</i>
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  And Shaul… was singled out. Even though he was not there, the lot fell upon him, for their names were written on pieces of parchment and placed in a box. The prophet would insert his hand and take one piece of parchment.
  
  Verse 22
  
  Is hidden by the baggage. In the room where newcomers had placed their baggage; [he hid] because he was running away from the high position. But the Midrash Aggadah of R. Tanchuma8<i class="footnote">Vayikra 3.</i> explains that 'אֶל הַכֵּלִים' refers to the Urim and Tumim. He said [to himself], 'perhaps I am not worthy of this high position. [I will not assume it]. until they inquire of the Urim and Tumim.9<i class="footnote"> Shaul was convinced that the Urim and Tumim would confirm that he was not worthy of the kingship. But, on the contrary, it confirmed that nobody was equal to him. In Maseches Eiruvin 13b it states that he who runs away from honor is rightfully pursued by it.</i> Thereupon they asked, and he accepted it.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  God had touched. [Targum renders], 'men who fear sin, in whose heart 'ה has instilled fear.'
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Each right eye. Explain it literally.1<i class="footnote">As a symbol of everlasting defeat.</i> But the Midrash Aggadah [explains it figuratively, that he said,] "Bring me your Torah scroll which was given by the right hand [of God],2<i class="footnote">See Devarim 33:2.</i> and I will burn it, because He wrote in it, "Neither an Ammonite nor a Moavite may enter [into Adonoy's community]."3<i class="footnote">Devarim 23:4. Therefore, Nochosh said that he cannot accept any form of peace treaty with the Bnei Yisroel when the Torah specifically forbids to seek peace with Ammon. In Devarim 23:7 the Torah stated with regard to Ammon and Moav, “You shall not seek their peace or welfare, all your days, forever.” Nochosh therefore wanted to burn the Torah.</i>
  A sign of shame. An insult.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Behind the cattle. After the appointed time that the cattle come in from the field.
  
  Verse 6
  
  
  
  Verse 7
  
  To his cattle. To his animals.
  
  Verse 8
  
  He counted them in Bezek. Our Rabbis said that he counted them using earthenware shards.4<i class="footnote"> See Maseches Yoma 22b. According to this rendering, Bezek is not a name of a place, but rather a description of the means used by which to count the people.</i> Another explanation is that בְּבָזֶק means 'with pebbles,' i.e., he took a pebble from each one, and counted them, similar to, "And he counted them with lambs,"5<i class="footnote">Below 15:4.</i> i.e., he took a lamb from each one, and counted them with the lambs, just as they would count them with half shekels.6<i class="footnote"> See Rashi Ibid.</i> Targum reders, in the verse, "as one who loads a pebble [אֶבֶן] for throwing in a slingshot,"7<i class="footnote"> Mishlei 26:8.</i> as one who loads a בִּזְקָא into a slingshot. And in [Midrash] Yelam'denu, "And he counted them with lambs," [is explained as,] "when they were poor, [they were counted] with pebbles and when they became rich, [they were counted] with lambs. Another explanation is that בָזֶק is the name of a place, mentioned in Shoftim, "they found Adoni Bezek in Bezek."8<i class="footnote">Shoftim 1:5.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Who is it that says. Derisively, "Shaul will reign over us?" Give them over and we will execute them.
  Will reign over us. As a question.
  
  Verse 13
  
  
  
  Verse 14
  
  And Shmuel said, "…and renew the kingdom there." Because at first there was opposition in the matter, but now they unanimously agreed.9<i class="footnote"> Shmuel merely invited them to Gilgol; it was not a command. See above 9:9 for a similar expression וְנֵלְכָה. However, now that Shaul saved the people of Yoveish Gilad from the Ammonites; all the people rallied behind him and accepted him as their king.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  I have aged and become gray. Our Rabbis said that he aged prematurely, as stated in Maseches Ta'anis.1<i class="footnote"> 5b.</i>
  
  Verse 3
  
  Whose ox have I taken? For my work.
  Whose donkey have I taken? When I used to travel from city to city to judge them concerning their matters, I used to travel on my donkey, although I should have taken theirs.2<i class="footnote"> See Bamidbar Rabbah 18:10. And when I brought a sacrifice for their sake, I should have taken their ox. Shmuel took this extra precaution because he witnessed how severely Eili’s sons were punished for having abused the privileges of their office. He therefore avoided any action that could be misconstrued as resembling their behavior.</i>3<i class="footnote"> Devarim 28:33.</i>
  Whom have I oppressed? Every expression of מְרַצֶּה which follows עשֶׁק [robbery], is an expression of "robbed and oppressed,4<i class="footnote"> 23b. The other two places in which the holy spirit entered the earthly court are in the court of Sheim and in the court of Shlomo.</i> one who robs the poor and oppresses them.
  To look away from him. In order to hide my eyes from the judgment because of the money [bribe].
  And I will give it back to you. Whatever you will say.
  
  Verse 4
  
  
  
  Verse 5
  
  And they said [as one], "Witnessed." A heavenly voice came out and said, '[I am] a witness.' This is one of three places in which the holy spirit entered the earthly court, as it is stated in Maseches Makos.5<i class="footnote"> 23b.</i>
  
  Verse 6
  
  Who produced Moshe and Aharon. To be prepared for His mission to bring your forefathers out of Egypt.
  
  Verse 7
  
  And I shall enter into judgment. I.e., I shall debate with you.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  יְרֻבַּעַל. This is Gideon.6<i class="footnote"> Shoftim 6:32. See Maseches Rosh Hashanah 25a.</i>
  Bedan. This is Shimshon who came from the tribe of Don.7<i class="footnote">בְּדָן=“in Don” or בֶּן דָן=בְּדָן meaning “a member of Don’s tribe.”</i>
  And Yiphtoch. Here are three insignificant leaders with three world-important leaders: Moshe, Aharon and Shmuel, to teach you that the insignificant leader in his generation is equal to the important leader in his generation. Every court which is appointed over the generation, must be followed as though its [members] were the mightiest of the nobility.8<i class="footnote">Ibid., 25b. Shmuel indicated to the people that every generation must regard its sages and leaders with the same respect they would give to Moshe, Aharon or Shmuel. Therefore, Yiphtoch in his generation was equal to Moshe in his generation. See Rashi in Devarim 19:17.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Then both you. You will live to a ripe old age, both you and the king.
  
  Verse 15
  
  Then Adonoy's hand will be against you and against your forefathers. Meaning it will be against you after it was against your fathers. Our Rabbis however said, "against you and against your fathers" refers to the digging up of the dead, which is a disgrace upon the dead.9<i class="footnote"> Maseches Yevamos 63b. When people sin, the past generations are also punished by having their grave sites disturbed.—Radak</i>
  
  Verse 16
  
  Stand up and see… And just as through my prayer, I am able to change the seasons, similarly, if a war befell you, my prayer would have the power to protect you against the enemy, and you had no need to ask for a king during my lifetime,10<i class="footnote"> Shmuel demonstrated to the nation how unnecessary their request for a king was. Just as ‘ה responded immediately to Shmuel’s prayers for rain, so too would ‘ה answer his prayers to save the Bnei Yisroel from their enemies.</i> even though I am old.
  
  Verse 17
  
  Is today not the [season of the] wheat harvest? And rain is a sign of a curse,11<i class="footnote"> Maseches Ta’anis 12b.</i> and the Holy One, Blessed is He, is reluctant to visit punishment unnecessarily. Nonetheless, I have power, and I shall call to 'ה, and He will make it thunder and rain.
  Then you will know and see. That it was unnecessary for you to ask for a king and to show disrespect towards me.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  For the sake of His great Name. For His fame has spread because of you, that He is your savior, and lest the fame of His greatness be lessened.12<i class="footnote"> This verse indicates that ‘ה will not abandon the Bnei Yisroel because of the lack of their own merits, in order to uphold His own Name.—Radak</i>
  Adonoy has sworn.הוֹאִיל meaning he swore, as in, "And Shaul made the people swear ]וַיֹאֶל[."13<i class="footnote"> Below 14:24.</i>
  
  Verse 23
  
  And as for me, far be it from me. Since you will do your part by returning to 'ה, I also, far be it from me to stop praying on your behalf.14<i class="footnote"> From this verse, the Gemara in Maseches Berachos 12b, derives, that if a person knows that his prayers will be answered if he prays for mercy for his fellow but refrains from doing so, he is considered to have sinned.</i>
  
  
  
  
  
  Verse 1
  
  One year was Shaul in his reign. Our Rabbis, of sainted memory, said,1<i class="footnote"> Maseches Yoma 22b.</i> [Shaul was] like a one year old, who did not experience the taste of sin. It may also be interpreted, "Shaul was a year in his reign," i.e., in the first year in which he was made king, though he actually ruled over Yisroel two years, in the first year, immediately, "Shaul chose for himself three thousand [men]."
  
  Verse 2
  
  
  
  Verse 3
  
  The Philistine governor. They had a government official [who ruled] over Yisroel and they stationed him in Givas Binyomin.2<i class="footnote">Yonoson assassinated him as an open act of rebellion against the Philistines.—Radak</i>
  Let the Hebrews hear. That we have rebelled against the Philistines and they should beware of them.
  
  Verse 4
  
  And that Yisroel has become hateful. Literally, they have come in bad odor with the Philistines, an expression of hatred.
  To follow Shaul to Gilgol. This is what Shmuel had said to him, "you shall go down to Gilgol ahead of me."3<i class="footnote">Above 10:8.</i>
  
  Verse 5
  
  To the east of Beis Oven. [קִדְמַת] meaning the east of Beis Oven.
  
  Verse 6
  
  In thorn bushes. A place where thorns are concentrated; <i>espineid</i> in O.F.
  In the towers. <i>Pleisiz</i> in O.F.
  And in pits. Cisterns.
  
  Verse 7
  
  Crossed the Yardein to the land of Gad. To escape from the Philistines, because the Philistines were in the land of Canaan on the west side of the Yardein.
  Hurried after him. They hurried to go after him.4<i class="footnote"> I.e., to join forces with Shaul.</i>
  
  Verse 8
  
  He waited. He waited.5<i class="footnote"> See Bereishis 8:10.</i>
  Till the time set by Shmuel. This verse has a missing word. [The verse means to say], "till the appointed time set by Shmuel," or "to the appointed time of Shmuel." An example of this is, "And two men, officers of troops were the son of Shaul." Scripture should have written, "were to the son of Shaul."6<i class="footnote"> II Shmuel 4:2.</i> Here too, "which was set by Shmuel," who had said to him, "Wait seven days until I come to you."7<i class="footnote">Above 10:8.</i>
  
  Verse 9
  
  Bring me the burnt-offering. A non-kohein is permitted to sacrifice on a high place.
  
  Verse 10
  
  
  
  Verse 11
  
  What have you done? Did I not say to you, "I will go down to you to offer the burnt-offering?" I will offer it up, and not you.
  At the appointed day. At the beginning of the [appointed] day.
  
  Verse 12
  
  So I forced myself. I overcame my will, for my heart told me to wait for you, and against my will I suppressed my heart, and offered the burnt-offering.8<i class="footnote"> Shaul realized that it was not proper for him to offer the sacrifice. But he saw that the people who had gathered became impatient and began to desert him for his not taking action. Therefore, in desperation he overcame his inclination to wait longer for Shmuel’s arrival and acted against his better judgement.</i>
  
  Verse 13
  
  For now. Before you had done this,
  Adonoy would have established your kingship … forever. Because when a high position is assigned to a person, it is assigned to him and to his descendants.9<i class="footnote"> See Maseches Megillah 13b.</i>
  
  Verse 14
  
  But now, your kingship shall not endure. Because Moshe said so in the Torah, "[and] he does not stray from the commandment right or left, so that days of his reign are lengthy…."10<i class="footnote"> Devarim 17:20.</i> Hence, if he does stray, the days [of his reign] will not be lengthy. And if you will argue that this was not said in reference to a Prophet's commandment, but only in reference to a commandment of the Torah, [I will answer that] it was already stated, "[and] to guard every word of this Torah" and afterwards, "that his pride not increase… and he turn not stray from the commandment"11<i class="footnote">Devarim 18:19. And now that you failed to obey the commandment of ‘ה to obey His word as delivered by His prophets, you will be held accountable for your actions.</i> [to include] even a prophet's commandment.
  
  Verse 15
  
  Who were [still] with him. For the people had scattered from him, and these remained.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  The Valley of the Tzvo'im. Where the Tzvo'im are found. This is the animal referred to by R. Meir when he said, 'also the '.12<i class="footnote"> Maseches Bava Kama 16a.</i>צָּבוֹעַ Targum Yonoson renders, ''13<i class="footnote"> Perhaps it is the hyena or the fox.</i>אֲפָעַיָא and so did our Rabbis of sainted memory, explain, צָבוֹעַ is ,14<i class="footnote"> A particular species of snake.</i>אֶפְעֶה a species of fierce and destructive animals.
  
  Verse 19
  
  A blacksmith was not to be found. I.e., was not available at the beginning of Shaul's reign, because the Philistines who ruled over Yisroel, eliminated all the iron smiths from Yisroel, lest they make weapons to wage war.
  
  Verse 20
  
  And all of Yisroel would go down to the Philistines. And when Yiroel needed iron smiths to sharpen mattocks, axes and tools, they had to go down to the land of the Philistines.
  His plowshare. <i>Soc</i> in O.F.
  His mattock. <i>Coltre</i> in O.F.
  His axe. <i>Besague</i> in O.F.
  His tools. <i>Fosoir</i> in O.F.
  
  Verse 21
  
  There was a multi-edged file that was used for the tools. For those who found it troublesome to go down to the Philistines to sharpen, had the פְּצִירָה פִים, <i>lime</i> in O.F., which has many mouths, i.e. many sharp and jagged surfaces to sharpen the tools and mattocks.
  Three pronged pitchforks. A fork similar to a pitchfork, which is called <i>'forche'</i> [in O.F.], having three prongs.
  And for setting the yoke. To sharpen the tip, and to insert it and set it into the handle.
  
  Verse 22
  
  But they could be found with Shaul. By means of a miracle.15<i class="footnote"> See Vayikra Rabbah 25:8.</i>
  
  Verse 23
  
  A Philistine garrison. It is the custom of soldiers to form a garrison and a raiding party, [the latter] spread out into a city and seek its plunder. It is called <i>'cenbel'</i> in O.F.
  Garrison. They are the ones who stand guard that no raiders come out of the city against them.
  Towards the Pass of Michmos. The Philistines were camped in Michmos, and Michmos was on a mountain. Yisroel was in a city named Geva, and Geva was also on top of a mountain, and those two mountains were opposite each other. The valley was between them, as is stated in this episode, "and the Phillistine garrison went out toward the Pass of Michmos," which is on the side toward Geva, to the valley between them.
  
  
  
  
  
  Verse 1
  
  On the other side. Every הַלָּז and לָזֶה in Scripture, is not an expression of הַזֶּה [this], but it is an expression of opposite [the speaker], and he is pointing it out with his finger. It is not an expression of <i>'cest'</i> in O.F., but of <i>'cel'</i> in O.F.
  On the other side. Of the valley [between] the two mountains.
  
  Verse 2
  
  At the edge of Givah. At the end of Givah.
  
  Verse 3
  
  Wore the Eiphod. Meaning the Urim and Tumim.
  
  Verse 4
  
  Between the passes that Yonoson wanted to cross. It was thus made: There was a rocky precipice from this side of 'between the passes,' and there was a rocky precipice from the other side of 'between the passes.' The valley is called 'between the passes,' and it had a stone from here, and a stone from here, one on this side and one on the other side, and the valley was between the two passes. It was that valley that Yonoson wanted to cross.
  Rocky precipice. The name of one precipice was Botzeitz and the name of the second was Seneh.1<i class="footnote"> The names of the two rocky crags are indicative of their terrain. Botzeitz as implied by its name, had a smooth and slippery surface making it very difficult to scale. Seneh had a “treaded on” surface.—Radak</i>
  
  Verse 5
  
  Jutted out from the north. Slanting from the north side toward Michmos.
  Toward Geva. From where Yonoson emerged.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  Stop. Wait, as in, "Sun, wait [דּוֹם] in Givon,"2<i class="footnote"> Yehoshua 10:12.</i> and as in, "Wait for ."3<i class="footnote"> Tehillim 37:7.</i>השם [The meaning here being] if they say, "Wait, and we will go up to you," they are presently successful and they are proud.
  
  Verse 10
  
  But if they say [to us], 'Come up to us.' A fear inspired by the Holy One, Blessed is He, is in their heart and they are afraid to move from their place.4<i class="footnote">Although there is a prohibition against resorting to omens in Vayikra 19:26, Tosfos in Maseches Chulin 95b explains that Yonoson himself did not believe in the sign, he only made it to encourage his weapon bearer. See Radak.</i>
  
  Verse 11
  
  
  
  Verse 12
  
  [They] called out. An expression of raising [one's] voice.
  
  Verse 13
  
  On his hands and feet. I.e., with all his might and running.5<i class="footnote"> Rashi explains עַל יָדָיו וֽעַל רַגְלָיו as an idiomatic expression; but Radak explains it literally, that they had to use their hands and feet to climb because it was a very steep and slippery crag.</i>
  
  Verse 14
  
  Half a furrow, of a pair [of oxen plowing] in the field. Within the area of a land measure [equal to] half the amount of a furrow of the plowing of a pair of oxen plowing a field.
  Furrow. That is the ridge which is called <i>'reie'</i> in O.F. This was a very mighty deed, because they were near each other and ready to help each other.
  
  Verse 15
  
  
  
  Verse 16
  
  Shaul's sentries. The sentries that Shaul had in Givas Binyomin.6<i class="footnote"> The sentries appointed by Shaul to keep watch on the enemy made the observation.</i>צוֹפִים is <i>badetes</i> in O.F.
  Behold the multitude. Of the Philistines melted away from its position and kept coming nearer to הֲלֹם i.e., Yisroel's side.
  Melting away. [It means the same as], "wandering and moving."7<i class="footnote"> Bereishis 4:12.</i>
  
  Verse 17
  
  Inspect. An expression of inspection, as in, "that You inspect him every morning."8<i class="footnote"> Iyov 7:18.</i>
  
  Verse 18
  
  Bring near the Ark of God. I.e., the <i>Urim</i> and <i>Tumim.</i>
  For the Ark of God was there on that day. This verse is missing one word; [what it means is,] "because the Ark of God was there [שָׁם] on that day."
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  And the Hebrews who were with the Philistines. To help them, out of fear, in earlier times;9<i class="footnote"> The Bnei Yisroel who had been living in Philistine territory had been forcibly drafted into the Philistine army to fight against their brethren.</i> but today they too turned [against the Philistines and joined] their fellows to be at their brethren's assistance.
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Were hard pressed on that day. They were being rushed and pressed10<i class="footnote"> As in Shemos 5:13; Metzudos renders “approached.”</i> to wage war against the Philistines.
  [Shaul] had imposed an oath. An expression of oath.11<i class="footnote"> Shaul did not want the Bnei Yisroel to interrupt their pursuit of the Philistines; he therefore bound the Bnei Yisroel with an oath that no one should eat any food until the evening.</i>
  Who will eat food. All food is included [in לֶחֶם], as in, "Let us destroy the tree with its fruit ]בְּלַחְמוֹ[."12<i class="footnote"> Yirmiyahu 11:19.</i>
  
  Verse 25
  
  There was honey. Cane sugar grows in Eretz Yisroel.
  
  Verse 26
  
  And behold there was a flow of honey. Which was flowing from the canes.
  
  Verse 27
  
  Into the honeycomb. Into the sugar cane, as in, "and she placed it in the reeds,"13<i class="footnote"> Shemos 2:3.</i> which Onkelos renders, "and she placed it in the יַעֲרָא," and סוּף are reeds which grow in the swamp. And similarly, "I ate my sugar cane [יַעְרִי] with my sugar,14<i class="footnote"> Shir Hashirim 5:1.</i> and in Arabic, that honey is called <i>'sukra'</i> in their language; from R. Nosson Ha'yishme'eili.
  
  Verse 28
  
  
  
  Verse 29
  
  My father has brought distress to the [inhabitants of the] land. He confused [עָכַר] their thoughts and their salvation, like unclear [עֲכוּרִים] waters.
  
  Verse 30
  
  Would it not now have been even greater—the blow. This is a question.
  
  Verse 31
  
  
  
  Verse 32
  
  The people rushed. Meaning 'the people rushed,'15<i class="footnote"> According to the קְרִי; however, according to the כְּתִיב the meaning is “the people prepared.”</i> an expression of ,16<i class="footnote"> See below 25:14.</i>עַיִט [birds of prey [הָעַיִט] who swoop down].17<i class="footnote">Bereishis 15:11.</i>
  Sheep, cattle and their young. I say that this was in violation of, "It and its young you must not slaughter [on the same day],"18<i class="footnote"> Vayikra 22:28.</i> and he, therefore, called them sinners.19<i class="footnote"> Below verse 33.</i> But our Rabbis said in [Perek] שְׁחִיטַת קָדָשִׁים [in Maseches Zevochim]20<i class="footnote"> 120a.</i> that they sanctified them for peace-offerings, from which they were eating before the sprinkling of the blood. This is what Scripture [means when it] states, "And the people ate with the blood," i.e., they ate of the sacrifice when the blood was yet in the basin.21<i class="footnote"> This violates the prohibition “You shall not eat over the blood” stated in Vayikra 19:26.—Sanhedrin 63a</i>
  
  Verse 33
  
  Roll over to me. An expression of גַּלְּלוּ [roll].
  Today. While it is yet daytime, and below it stated, "and all the people brought near, each man his ox in his hand that night."22<i class="footnote"> Below, verse 34.</i> Our Rabbis had different views at the end of Maseches Zevochim;23<i class="footnote"> 120a.</i> some of them explain that [Scripture is referring to] ordinary animals,24<i class="footnote"> Below, verse 34.</i> while here25<i class="footnote"> Verse 33.</i> [the Scripture is referring to] sacrificial animals. Others explained that here26<i class="footnote"> Ibid.</i> [Scripture is referring to] sacrificial animals which were sanctified to be offered at the large high place in Nov, while here27<i class="footnote"> Verse 34.</i> [Scripture is referring to] sacrificial animals which were sanctified to be offered at a small high place. Scripture thereby teaches us that a private burnt-offering may be slaughtered at night [on a small, i.e., private high place].
  A boulder. He made it a high place upon which to sprinkle the blood and for the burning of the fatty parts.
  
  Verse 34
  
  Spread out among the people. Announce in many places, and let the announcers disperse among the people.
  And you shall slaughter [them] here. Here in the place of slaughtering.28<i class="footnote">בָּזֶה referring to the “place” of slaughtering.</i> Another explanation is, he examined a slaughtering knife29<i class="footnote">בָּזֶה referring to the “knife” used for slaughtering. He had inspected it to make sure it was fit for ritual slaughter.</i> for them.30<i class="footnote">Maseches Chulin 17b.</i>
  That night. The ordinary [i.e., non-sanctified] animals were slaughtered at night. Thus it is explained in [Maseches] Zevochim.31<i class="footnote"> 120a.</i>
  
  Verse 35
  
  It was the first of the altars. That altar was the first of the altars which Shaul built.32<i class="footnote"> He built this altar in honor of the victory, as Moshe did after having defeated Amoleik in Shemos 17:15.</i>
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  Leaders of the people. The chiefs of the people; the cornerstone אֶבֶן הַפִּנָּה is the most esteemed.
  
  Verse 39
  
  
  
  Verse 40
  
  On one side. To cast lots between all of you, and us.
  
  Verse 41
  
  Make it truthful. Give a true lot.
  And the people were excluded. Innocent, from the lot.
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  
  
  Verse 45
  
  The people redeemed [Yonoson]. They nullified Shaul's oath.
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  He raised an army. And he gathered an army.
  
  Verse 49
  
  
  
  Verse 50
  
  Avineir the son of Neir. Neir was Shaul's uncle, the brother of Kish, and both were the sons of Avieil. Aviei was also known as Neir, in Divrei Hayomim,33<i class="footnote">I Divrei Hayomim 8:33.</i> because he would light candles for the public in the dark streets.34<i class="footnote"> See Radak above 9:1.</i>
  
  Verse 51
  
  
  
  Verse 52
  
  And whenever Shaul saw. This is in the present tense, meaning, when Shaul would see a valiant soldier, he would bring him [into his army].
  
  
  
  
  
  Verse 1
  
  Now obey Adonoy's words. Once you acted foolishly,1<i class="footnote"> Shaul had acted improperly by not waiting for Shmuel [Above 13:8-14] as he had been instructed, therefore, Shmuel is warning him now to be careful.</i> but now be careful [in your actions].
  
  Verse 2
  
  
  
  Verse 3
  
  Oxen and sheep. They were sorcerers, and they would change themselves to appear as animals.2<i class="footnote"> Radak suggests another reason for destroying the animals. The Torah specifies that the memory of Amoleik should be erased. Therefore, Shmuel instructed that not even an ox or a sheep should remain about which one might say ‘this animal belonged to Amoleik.’</i>
  
  Verse 4
  
  Shaul summoned. An expression of announcing [meaning the same] as in .3<i class="footnote">Above 14:20.</i>וַיִזָּעֵק שָׁאוּל
  And he counted them with lambs. He told each one to take a lamb4<i class="footnote">According to Targum this occurred just before Pesach, and the lambs were Pascal sacrifices.</i> from the king's flocks, and afterwards he counted the lambs, because it is forbidden to count Jewish people.5<i class="footnote"> See Maseches Yoma 22b which states that in order to avoid counting the Bnei Yisroel directly which is forbidden by the Torah, each man took a lamb from the king’s flock and the lambs were then counted. See also Kli Yokor in Bamidbar 1:2 who discusses the exceptions to this rule.</i> for it is stated concerning them, '[which] are too numerous to count.'6<i class="footnote">Bereishis 32:12.</i>
  
  Verse 5
  
  And he fought in the valley. [Meaning the same as] וַיִלָּחֵם בַּנַּחַל [=and he fought in the valley]. Our Rabbis said, concerning the valley, he argued and concluded, that if for the sake of one life, the Torah said to decapitate a calf in the valley,7<i class="footnote">See Devarim 21:4.</i> how much more for the sake of all these lives.8<i class="footnote">Shaul rationalized that he will spare the animals to use as sacrifices to atone for the Amoleikites that were killed. For additional arguments presented by Shaul and their consequences, see Maseches Yoma 22b.</i> If man has sinned, what have the animals sinned?
  
  Verse 6
  
  To the Kenites. Who were Yisro's descendants,9<i class="footnote">See Shoftim 1:16.</i> who were residing in the wilderness of Yehudah, in the south of Arod, who went to Ya'aveitz to learn Torah, Arod being Amoleik. The Canaanite king of Arod was Amoleik, for it is stated [about him]; "who lived in the South,"10<i class="footnote">Bamidbar 21:1.</i> and, "Amoleik dwells in the southern part of the land."11<i class="footnote">Ibid., 13:29.</i>
  To all the Bnei Yisroel. Who partook from his [Yisro's] meal, Moshe, Aharon and all the elders of Yisroel.12<i class="footnote">See Shemos 18:12.</i> It is considered as though he acted kindly with all the Bnei Yisroel.13<i class="footnote">It may also refer to Yisro’s hospitality of welcoming Moshe into his home when he escaped from Paroh [Shemos 2:20-21]. Based on this event R. Nechemyah in Maseches Berachos 63b states ‘how great is the reward for one who invites a Torah scholar into his house, gives him to eat and drink, and shares his possessions with him.’ Others believe that the act of kindness with all the Bnei Yisroel refers to the good advice that Yisro gave to Moshe with regard to setting up a system of judges [Shemos 18:14-26], because this benefitted the entire nation.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  The fattened cattle. This word has no likeness [in Scripture]. These are the fattened cattle;14<i class="footnote">According to Mahri Kra מִשֽׁנִים are thoroughbred horses.</i> and I say that the expression of מִשְׁנִים is like וְכֶסֶף מִשְׁנֶה [meaning double money],15<i class="footnote">Bereishis 43:12.</i> because they are doubled over with flesh and fat. Similarly, 'And the ox which was fattened [הַשֵּׁנִי] seven years.'16<i class="footnote">Shoftim 6:25.</i>
  Undesirable and inferior. Meaning the same as נִבְזֶה; and the 'מ' is superfluous.
  
  Verse 10
  
  
  
  Verse 11
  
  I have reconsidered. A thought has risen in my heart concerning Shaul's kingship, whom I have appointed king.
  
  Verse 12
  
  And is setting up a place for himself. He is building an altar for himself. That is the altar referred to concerning Eliyohu, 'he repaired the ruined altar of Adonoy.'17<i class="footnote">Melachim I 18:30.</i> Targum Yonoson renders, 'and he is making room there for himself to divide the spoils.'
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Stay. Like the Targum, אוֹרִיךְ meaning 'wait.'
  
  Verse 17
  
  You are the head of the tribes of Yisroel. Targum Yonoson renders, 'the tribe of Binyomin crossed the [Reed] Sea ahead of all the people, as it is said, 'Binyomin, the youngest, rules them.'18<i class="footnote">Tehillim 68:28. You did not follow in Binyomin’s tradition of taking charge and leading the people without questioning the command of ‘ה. You have thus forfeited the merit by which you became king.</i>
  
  Verse 18
  
  Until they destroy them. The people who are with you will destroy them.
  
  Verse 19
  
  You rushed. Meaning 'וַתַּעַף' [you flew], an expression related to 'עַיִט' [birds of prey].19<i class="footnote">Bereishis 15:11.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  The best of that which was to be destroyed. [רֵאשִׁית] meaning the best of the ,20<i class="footnote"> Perhaps by his statement Shaul was indicating to Shmuel that they examined the animals to ascertain that none were Amoleikite sorcerers who had changed themselves to appear as animals [See above verse 2].—Da’as Sofrim</i>חֵרֶם and similarly, "the best of your corn,"21<i class="footnote"> Devarim 18:4.</i> as it is stated, "when you set aside the finest part of it."22<i class="footnote"> Bamidbar 18:30.</i> Targum Yonoson renders [רֵאשִׁית] 'before they banned it.'
  
  Verse 22
  
  Behold, obeying His command is better than a choice offering.23<i class="footnote">‘ה prefers the fulfillment of His command over the offering of voluntary sacrifices.</i>
  To hearken [is better] than the fat of rams. This refers to, "Behold, obeying [is better] than a choice offering, and to hearken [is better] than the fat of rams."
  
  Verse 23
  
  For defiance is like the sin of sorcery, and stubborness is like the sin of idolatry. And like the penalty for idolatry, so is the penalty for stubborness.24<i class="footnote"> Shaul’s original sin was compared to sorcery, but his insisting on his innocence was compared to the more serious sin of idolatry; Shaul was compounding his original sin by insisting on his innocence.</i> Targum Yonoson renders, 'For, as the sin of a people [who divine, so is the sin of any man who disobeys the word of Adonoy]25<i class="footnote"> Just as one who divines demonstrates that he removes his trust in ‘ה and looks for other means to determine his future, so does one who disobeys and rebels against the word of ‘ה indicate he removes his belief in the power of ‘ה to reward and punish.—Radak</i> and as the sins of a nation who has strayed after idols, so is the sin of any person who adds [to the words of a prophet].
  Stubborness. An expression adding, and similarly, "He urged [וַיִפְצַר] him,"26<i class="footnote"> Bereishis 33:11.</i> i.e., he spoke many words to convince him.
  
  Verse 24
  
  I feared the people. [Referring to] Do'eg, the Edomite,27<i class="footnote"> He was the head of the Sanhedrin and was considered a giant in his Torah scholarship. See Maseches Sanhedrin 106b.</i> who was as important as all of them.
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  And he grabbed the corner of his robe. According to the simple meaning, it seems that when Shmuel turned to leave Shaul, Shaul grabbed the corner of Shmuel's [robe], since Shaul was asking him to return until he would prostate himself in Gilgol, where the Tent of Meeting was. In Midrash Aggadah, however, Amora'im differ; some say that Shaul tore Shmuel's robe, and some say that Shmuel tore Shaul's robe,28<i class="footnote">As a symbol of his loss of kingship. Another version is that Shmuel tore his own robe as a gesture of dismay.</i> giving over to him this sign, that whoever will tear a corner of his robe, would reign in his place. And that is what Shaul said to Dovid on the day he tore [Shaul's] robe, 'I know that you will surely reign.'29<i class="footnote"> Below 24:21. See Rashi’s commentary there.</i>
  
  Verse 28
  
  
  
  Verse 29
  
  But, the Eternal One of Yisroel neither lies. And if you will say, 'I will repent of my sin before Him,' it will no longer avail to take the kingship from the one to whom it was given, for the Holy One, Blessed is He, Who is the Eternal One of Yisroel, will not lie by not giving the good to whom He said to give it.
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  Agag went to him bound. Targum Yonoson renders, mincingly.30<i class="footnote"> Malbim renders ‘joyfully.’</i>
  Indeed, the bitterness of death approaches. Indeed, I know that it has turned and is approaching toward me—the bitterness of death.
  
  Verse 33
  
  As your sword bereaved women. To render them widows from their husbands, for you would cut off the membrum virile of the youths of Yisroel.31<i class="footnote"> See Rashi Devarim 25:18.</i>
  [Shmuel] cut. He cut him into four pieces. This word has no likeness [in Scripture]. The Targum renders וַיְשַׁסֵּף as וּפָשַׁח. And in our Gemara we find, 'he broke off [מפשח] a branch, and gave us several twigs,'32<i class="footnote"> Beitzah 33b.</i> meaning that he split.33<i class="footnote"> See Rashi’s commentary in Eichah 3:11.</i>
  
  
  
  
  
  Verse 1
  
  The Beis Lechemite. From Beis Lechem. The rule of every noun composed of two words, e.g., Beis Lechem, Beis Shemesh, Beis Eil, Kiryas Arba, if one wishes to add a 'ה' he adds it between the two words, e.g., Kiryas Ha'arba,1<i class="footnote"> Bereishis 35:27.</i> Beis Ha'Eili,2<i class="footnote"> I Melachim 16:34.</i> Beis Ha'lachmi.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Hurried. Hurried out toward him.3<i class="footnote"> The elders of the city who saw Shmuel approaching hurried out toward him thinking that they had committed a grave sin and that was why he was coming to their city. Therefore, Shmuel was asked whether he was coming in peace.—Radak</i>
  
  Verse 5
  
  
  
  Verse 6
  
  He said, "Surely, before Adonoy is His annointed." He said to himself, 'Surely, it is true that this one is fitting for the kingship.'
  
  Verse 7
  
  Do not look at his appearance. Upon the beauty of his stature.
  For I have rejected him. Because he is a quick tempered person, as it is stated, 'And Eliov became angry with Dovid.'4<i class="footnote"> Below 17:28. Also, see Maseches Pesachim 66b, that Eliov actually possessed the qualities of a king but ‘ה rejected him because he had a bad temper.</i>
  For it is not as man perceives it. Even though you called yourself a seer, when you said to Shaul, 'I am the seer,'5<i class="footnote">Above 9:19. ה׳ punished Shmuel for inferring albeit an infinitesimal of pride by saying “I am the seer.” Moshe was similarly punished for saying “the matter that will be too difficult for you, present to me and I will hear it.” [Devarim 1:17]—Sifre, Devarim 1:17</i> here I am informing you that you do not see.
  
  Verse 8
  
  
  
  Verse 9
  
  Yishay brought Shammoh. That is שַׁמְעָא.6<i class="footnote">I.e.	שַׁמְעָא = שַׁמׇּה See II Shmuel 21:21 and I Divrei Hayomim 2:13.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  The youngest one is still left. The youngest one is left.
  We will not sit. We will not sit to eat; every instance of sitting for a meal is called הֲסִבׇּה [leaning].
  
  Verse 12
  
  
  
  Verse 13
  
  And a spirit of Adonoy passed over. A spirit of strength.7<i class="footnote">Targum renders ‘a spirit of prophecy.’</i>
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Your servants who are before you. Behold, your servants are before you, who will carry out your orders.
  
  Verse 17
  
  
  
  Verse 18
  
  One of the youths. The special one, [i.e.,] Do'eg, the Edomite.8<i class="footnote">See Maseches Sanhedrin 93b.</i>
  Knows how to play. His entire intention was to induce Shaul's evil eye into Dovid, that he envy him.9<i class="footnote">See Ibid., which states that it was Do’eg’s intention to arouse Shaul’s envy and therefore he gave Dovid excessive praise which was irrelevant to the position for which Shaul needed him. Do’eg neither described Dovid’s musical talents nor the instrument that he played.</i>
  
  
  
  
  
  Verse 1
  
  At Ephes Damim. This was the name of the place.1<i class="footnote">It literally means ‘no more blood’ because it was there that the bloodshed between the Bnei Yisroel and the Philistines ceased.—Radak</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  A champion. A mighty person who went out from his battalion, to stand between the two battalions.2<i class="footnote">Following the literal meaning of אִישׁ הַבֵּנַיִם as ‘the man of between.’ However, Maseches Sotah 42b states that the word הַבֵּנַיִם is from the root בנה, to build, i.e., he was as sturdy as a building.—Da’as Sofrim</i>
  
  Verse 5
  
  Scaled armor. Like fish scales, made of iron, spread over the coat3<i class="footnote">Not only was Golyos impressive, but his armor also appeared impregnable.</i> (another version: the holes of the coat), a scale [covering] each hole.
  
  Verse 6
  
  Copper shields. A sort of iron handle, extending from the helmet, opposite the nose, called <i>nasal</i> in O.F., and it reached his feet.
  A copper guard. Targum Yonoson renders, וּמְסַחֲפָא דִּנְחָשָׁא נָפֵיק מִן קוֹלְסָא וּמְטַל בֵּין כַּתְפוֹהִי, meaning, 'a sort of copper javelin, protruding from the helmet, and extending between his shoulders,' to protect his neck from [injury by] the sword.4<i class="footnote">Others translate ‘a copper javelin slung between his shoulders’ because he held other weapons in his hands.</i>
  
  Verse 7
  
  Like a weaver's beam. Targum Yonoson renders, 'like a weaver's beam', <i>ensouble</i> in O.F.
  Six hundred shekel. All <i>shekels</i> mentioned in the <i>Nevi'im,</i> are 'maneh.'
  
  Verse 8
  
  Why should you go out. [Why should] all of you go out to wage war? Let one representing all of you fight against me, and on the condition specified, i.e., "if he will be able to fight me, etc."
  Am I not the Philistine. I am neither an officer over a hundred, nor an officer over a thousand. I am a Philistine like one of the others, even though I have fought many wars for them. I killed Chofni and Pinchas, and I captured the Ark, while you have become servants to Shaul, and he never saved you with his might.
  Choose for yourselves. Choose [בָּרְרוּ] for yourselves.
  A man. Shaul, and let him come down to me.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Ephrathite. Beis Lechem is located in the land of Ephros.5<i class="footnote">See Bereishis 35:19.</i>
  And he had eight sons. And that which is stated, 'Otzem, the sixth, Dovid the seventh,'6<i class="footnote">I Divrei Hayomim 2:15.</i> and no more is stated. This may be reconciled that one died childless and therefore, he was not mentioned there.
  Among the elders. Counted in the gatherings of important people.7<i class="footnote"> See Maseches Berachos 58a, which states that wherever  Yishay went he was accompanied by a large crowd.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  Dovid was the youngest. Who had previously been in Shaul's palace to play music before him.
  
  Verse 15
  
  Dovid would go. Would always go back and forth from Shaul to his father's house.8<i class="footnote">Dovid was not permanently assigned to be with Shaul. Dovid played music for Shaul when the evil spirit rested upon him. At all other times he would return home to tend his father’s sheep.</i>
  
  Verse 16
  
  Morning and evening. Our Rabbis said, to prevent them from reciting 'shema.'9<i class="footnote">See Maseches Sotah 42b.</i>
  
  Verse 17
  
  
  
  Verse 18
  
  Cheeses. [Targum Yonoson renders] 'cheeses.'
  To the captain of the thousand. I say 'to the captain of that thousand to which his brothers belong,' for all the tribes had captains of thousands according to their thousands. But I have heard, that 'to the captain of the thousand' refers to Yonoson, concerning whom [Scripture] stated, 'And a thousand were with Yonoson in Givas Binyomin'.10<i class="footnote">Above 13:2.</i>
  And take the tidings of their welfare. The assurance of their salvation and their welfare you shall take into your ears and to your heart, and tell it to me. And so did Targum Yonoson render, 'and their welfare you shall bring.'
  Tidings of their welfare. This is an expression of salvation, as in 'Assure your servant for good';11<i class="footnote">Tehillim 119:122.</i><i>garantis</i> in O.F. Our Rabbis said [it means] that he should take a divorce from them, and deliver it to their wives, to break the connection [עֵרוּב] between him [husband] and her [wife].12<i class="footnote">It was customary for soldiers to divorce their wives upon leaving for war. This was done to spare the wives from any difficulty to remarry in case they did not return. See Maseches Kesubos 9b and Maseches Shabbos 56a.</i>
  
  Verse 19
  
  
  
  Verse 20
  
  To the barricade. They would form a circle around the camp, and whoever would go out [of the circle], either in front of, or behind the camp, would be endangered; in front [of the circle] he might be attacked by the men of the enemy armies, and behind [the circle] because he [apparently] seeks to desert.
  
  Verse 21
  
  Yisroel deployed. Referring to Yisroel's battalions.13<i class="footnote">That is why the feminine form [וַתַּעֲרֹךְ] is used because it is referring to מַעֲרָכָה which is grammatically feminine.</i>
  
  Verse 22
  
  The keeper of the equipment. Of the soldiers.
  
  Verse 23
  
  From Philistines camp. [The text] is written מִמַּעֲרוֹת; our Rabbis expounded [from the word מַעֲרוֹת]14<i class="footnote">The root being ערה and the noun ערוה. See Rashi Vayikra 20:18.</i> that one hundred men had relations with his [Golyas'] mother Orpoh, after she left Rus and her mother-in-law Naomi.15<i class="footnote">See Maseches Sotah 42b. Golyos was born from these relations and no one knew who fathered him so he became known as אִישׁ הַבֵּנַיִם ‘a man from between them.’ See above verse 4. Da’as Sofrim suggests that מְעָרוֹת [=caves] may have been dug out in the mountain the Philistines as a defensive measure in the case of an attack by the Bnei Yisroel.</i>
  
  Verse 24
  
  
  
  Verse 25
  
  He will exempt. From the listed royal obligations.16<i class="footnote">See above 8:11–17 for details of these obligations.</i>
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  The lion came with a bear. The lion and bear came [at the same time].
  
  Verse 35
  
  
  
  Verse 36
  
  Even the lion and the bear. These words [גַּם, אֶת, גַּם] are of inclusive nature, meaning a lion and its two whelps, and a bear and its two cubs.17<i class="footnote">And Dovid slew all six.</i>
  
  Verse 37
  
  Adonoy Who saved me from the claws of the lion. I know that this incident did not occur to me for naught, but as an indication that in the future, I would be confronted with similar circumstances, as a salvation for Yisroel. I will therefore rely on this, and go out. And he was one of two righteous men, to whom [God] gave a hint, and they understood the matter, Dovid and Mordechai, as it is stated: "And every day Mordechai would walk before the courtyard…"18<i class="footnote">Megillas Esther 2:11.</i> He said [to himself], 'It is not for naught that this righteous woman [Esther] has been taken into the bed of this uncircumcised one [Achashveirosh]. It can only mean that she is destined to stand up on behalf of Yisroel at a time of distress.'
  
  Verse 38
  
  Dovid in his own battle garments. They changed and became Dovid's size,19<i class="footnote">The word מַדָיו is derived from מִדָה [=measure].</i> since he had been anointed with the anointing oil,20<i class="footnote">See Maseches Yevamos 76b.</i> although they belonged to Shaul who was taller than all of the other people, from his shoulder and upward.21<i class="footnote">Above 9:2.</i> And when Shaul noted this, he cast an envious glance toward him, and Dovid realized it.
  
  Verse 39
  
  But he did not want to go out. Targum Yonoson renders "and he did not want to go."22<i class="footnote">Although וַיאֶׁל usually means ‘he wanted’ as in Shemos 2:21.</i> There are words which have two opposite definitions, as in "will cut off [מְסָעֵף] a branch,"23<i class="footnote">Yeshayahu 10:33.</i> [derived from סָעִיף, a branch]. [Also,] "and he will uproot you [וְשֵׁרֶשְׁךְ] from the land of the living," [derived from שׁוֹרֶש, a root].24<i class="footnote">Tehillim 52:7.</i>
  For he was not accustomed. I.e., because he was not accustomed.
  For I am not accustomed. [Targum renders] 'for their is no miracle [נֵס] in them,' [meaning] there will be no praise for the miracle in this manner.25<i class="footnote">Dovid wanted it to be clear to all that his victory was achieved solely by the intervention of ה׳. Another explanation why Dovid refused to wear Shaul’s battle garments was because he feared that by doing so would arouse Shaul’s jealousy thereby aggravating Shaul.—Da’as Sofrim</i> Another explanation of ,וַיאֶׁל לָלֶכֶת is, 'he wanted to go, and to try [wearing Shaul's battle garments],' but when he saw that they were too heavy for him, he took them off.
  
  Verse 40
  
  Smooth stones. Thin and smooth stones.
  And in his pouch. [Targum Yonoson renders] 'and in his pack.'
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  
  
  Verse 44
  
  And to the cattle of the field. It is not customary for cattle to eat human flesh. Dovid said [to himself], 'This one's mind is already deranged; He is mine.' Dovid [seeing this] said, 'and I will offer the carcasses of the Philistine camp …and to the beasts of the earth.'
  
  Verse 45
  
  
  
  Verse 46
  
  
  
  Verse 47
  
  
  
  Verse 48
  
  
  
  Verse 49
  
  And he fell face downward. He should have fallen backwards since he had been struck on his forehead.26<i class="footnote">The impact should have made him fall backwards.</i> But, in order that Dovid should not be troubled to walk [the extra distance] and cut off his head, for Dovid now saved twelve <i>amos</i> and two <i>zeres;</i> for his height was six <i>amos</i> and a <i>zeres,</i> Dovid saved [walking] his entire height back and hs entire height forward.27<i class="footnote">Another reason why he fell face downward is because ה׳ had decreed that the mouth that blasphemed shall lick the dust of the earth.</i>
  
  Verse 50
  
  
  
  Verse 51
  
  
  
  Verse 52
  
  
  
  Verse 53
  
  From pursuing. Meaning the same as מִרְדׂף [=pursuing] as in "you have pursued [דָלַקְתָּ] me."28<i class="footnote">Bereishis 31:36</i>
  
  Verse 54
  
  
  
  Verse 55
  
  Whose son is this youth. Our Rabbis said, "Did he not recognize him? Is it not stated, "He loved him very much and he became his arms bearer"?29<i class="footnote">Above 16:21. Ralbag suggests that Dovid would now marry his daughter and Shaul therefore inquired about his genealogy.</i> But, he saw him behaving in a kingly manner. Shaul said, 'If he comes from the family of Peretz, he will become king, for the king may break fences to make way for himself, and no one may object. If, however, he comes from the family of Zerach, he will become an important person. Do'eg said to him, 'Before you ask whether or not he is descended from a family which qualifies him for the throne, ask whether or not he is qualified to enter [by marriage] into the congregation [of Yisroel], because he is descended from Rus the Mo'avite.' Avneir responded to him, 'We have learned that an Ammonite [is forbidden]30<i class="footnote">Devarim 23:4.</i> but not a female Ammonite [the same holding true for a female Moavite].' So Doeg said to him, 'If so, only a male <i>momzer</i> and not a <i>momzeres</i> [=female <i>momzer</i>] should be foridden.' He replied, 'It is stated here, "because they did not meet you with bread and water,31<i class="footnote">Ibid., verse 5.</i> and it is not customary for a woman to do so."' He said to him, 'Men should have met men, and women should have met women [with bread and water].' Avneir became silent. Then Shaul said to him": Ask whose son this young man is. Above it is written 'הַנַּעַר'32<i class="footnote">Verse 55.</i> and here it is written 'הָעָלֶם'. He said to him, "This law has escaped your memory [נִתְעַלְּמָה]. Go out and ask in the house of study," as it is stated in [Maseches] Yevomos.33<i class="footnote"></i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  And cymbals. Targum Yonoson renders, 'and with cymbals,' a type of musical instrument.1<i class="footnote">Perhaps a three [=שָׁלשׁ] stringed harp.—Radak.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  He is lacking. What more is he lacking, that he needs to acquire?
  Only the kingship. He needs nothing else but the kingship.
  
  Verse 9
  
  Viewed suspiciously. With an envious glance.
  
  Verse 10
  
  And he raved. [Literally 'he prophesied'] but Targum renders, 'and he raved.' A prophet and a madman speak in unintelligible hints.
  
  Verse 11
  
  I will strike Dovid and the wall. I will strike one blow so, that the spear will pierce Dovid and the wall.2<i class="footnote">Shaul wanted to strike Dovid in a manner that it would appear that it was unintentional.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Succeeded. Succeeded.3<i class="footnote">Although ‘שֵׂבֶל’ usually indicates wisdom, here it is used to indicate success.</i>
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Shaul said. To himself.
  Let not my hand be upon him. Lest I will be punished.
  But let the hand of the Philistines be upon him. Therefore, he said to him, "and fight Adonoy's wars."
  
  Verse 18
  
  
  
  Verse 19
  
  When the time came to give. When the time arrived which they had set to give her to him, and while they were involved with giving her to him, it turned out that she was given to Adrieil.4<i class="footnote">Son of Barzili. See II Shmuel 21:8. She married Adrieil without Shaul’s knowledge—Metzudas Dovid.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  Through the second [of my two daughters] you will become my son-in-law. I have two daughters; through one of them, you will become my son-in-law.5<i class="footnote">See Maseches Sanhedrin 19b.</i> And similarly did Targum Yonoson render, 'with one of the two.' Similarly [we find], "I hold three things [meaning, one of three things] over you,"6<i class="footnote">II Shmuel 24:12.</i> as Scripture clarifies there, "choose one of them."7<i class="footnote">Ibid.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Time had not yet expired. He did not wait until the time expired which he had set for him to bring the one hundred foreskins.
  
  Verse 27
  
  Dovid rose and went, he and his men…and gave them all.8<i class="footnote">I.e., all two hundred, though Shaul demanded only one hundred.</i> <i>Presenter</i> in O.F.
  
  Verse 28
  
  
  
  Verse 29
  
  To fear. To fear.
  
  Verse 30
  
  The Philistines officers would venture out. To come in troops to plunder [the Bnei] Yisroel.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Next to my father. Near my father; <i>en ses aises</i> in O.F.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Michal took. So that they would not realize that he fled, and pursue him.
  A manlike figure. Made in the likeness of a human body.
  A goatskin. A hide skinned in one piece, like a skin bottle. <i>Flocele</i> in O.F.
  She put…at its head. Because the manlike figure has no hair, and this resembles human hair.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  He said to me… You delivered me into the hands of a bandit.1<i class="footnote">She placed the blame for Dovid’s escape on Shaul.</i> He drew his sword at me until I let him leave.
  
  Verse 18
  
  
  
  Verse 19
  
  In Nayos. In the house of study.2<i class="footnote">Radak explains that נָיוֹת is derived from the word נָוֶה [=beauty], referring to the Beis Hamikdosh, which is the beauty of the world. They were sitting in Romoh engaged and seeking a location for the Beis Hamikdosh, the beauty of the world.</i>
  
  Verse 20
  
  A group of. A company.3<i class="footnote">The letters לַהֲקַת are transposed from קהלת [=a group or company]; קָהָל includes the entire group and חֶבֶל [Above 10:5] means only part of the group—Malbim.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  He too removed his garments. His royal garments, to put on his students' garments.
  He fell down stripped. Targum Yonoson renders וּנְפַל בִּרְשַׁן 'and he fell naked.' And in the name of R. Menachem, who heard from an Arab, בִּרְשָׁן in Arabic [means] insane.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  There is but a step. With one step I left from being before him,1<i class="footnote">Rashi’s interpretation follows the literal meaning. Others interpret this phrase figuratively, i.e., there is but a short distance between me and death—Radak.</i> and he drove the spear into the wall. With that step, I was saved from death.
  
  Verse 4
  
  
  
  Verse 5
  
  Behold, tomorrow is the New Moon. The renewal of the moon.2<i class="footnote">From the word חָדָשׁ [=new]. He could not state that tomorrow is Rosh Chodesh, because Rosh Chodesh could only be declared by בֵּית דִין and the actual day of Rosh Chodesh is unknown until it is sanctified by בֵּית דִין.</i> And of all those who eat at the king's table, no one declines from coming to the repast on the festive day.3<i class="footnote">The New Moon [=Rosh Chodesh] was celebrated as a festive day. See II Melachim 4:23 and Hosheia 2:13.</i>
  And I usually sit with the king to eat. This is the present tense [meaning] 'and I am accustomed to sit with the king regularly, to eat beside him.'
  Let me leave. From now, and I will hide until the evening of the third day, and I will not be with the people eating, and my seat will be empty; the king will wonder about me either tomorrow or the following day.
  
  Verse 6
  
  Asked. He asked me for permission.
  An annual feast-offering. From year to year at this time.4<i class="footnote">It was customary for family members to offer a yearly sacrifice. Elkonoh, too, used to go to Shiloh every year [See above 1:21].</i>
  
  Verse 7
  
  If he says thus, 'Good'. I.e., he is not angry.5<i class="footnote">It is a sign that he harbors no evil.</i>
  It is well for your servant. He has no intention to kill me.
  But if he gets very angry. This is because he wants me to be accessible so that he can kill me.
  He has decided upon evil. The conclusion is, that he has an evil thought concerning me.
  
  Verse 8
  
  Be kind. To let me go.6<i class="footnote">Or by notifying me of what is happening.—Metzudas Dovid.</i>
  
  Verse 9
  
  Far be it from you. To suspect me thus, that I know he has decided upon evil, and not to tell you.
  
  Verse 10
  
  Who will tell me. In the place where I will hide.
  
  Verse 11
  
  
  
  Verse 12
  
  Adonoy the God of Yisroel. This is an expression of oath.
  On the third day. Of the following day. That means the third day at this time, for tomorrow is the new moon, and tomorrow my father might not wonder; but he will wonder on the third day.
  
  Verse 13
  
  So may Adonoy do to Yonoson. The Holy One, Blessed is He, when I question my father, and find that he is favorable toward you, if I do not [send word] through a messenger and reveal to you, for good I am able to reveal. But if it pleases my father to do evil to you, that I will not reveal [by messenger], lest my father find out your whereabouts,7<i class="footnote">I.e., the messenger might later reveal Dovid’s whereabouts to Shaul.</i> but I will personally reveal it to you.
  
  Verse 14
  
  I will not [ask of you] if I still be alive. An expression of request, as in and if only [וָלאׁ] it will be given to your bondsman.'8<i class="footnote">II Melachim 5:17.</i> It is not removed from its usual meaning, 'and will you not do with me good while I am still alive, and do with me the kindness of Adonoy before I die?' And what is the kindness? That you will not discontinue your kindness with my household. Regarding this, you will make a covenant with me in my lifetime.
  
  Verse 15
  
  Not even when Adonoy cuts off. And also, you will not remove your kindness from them even when retribution befalls my father's house, for I know that God will cut off your enemies.9<i class="footnote">And being that my father’s family is included among your enemies, you will not kill them.</i>
  
  Verse 16
  
  May Adonoy exact punishment. Of this covenant.
  From Dovid's enemies. Scripture euphemized. Its real meaning is that the The Holy One, Blessed is He, demanded the punishment of the transgression from Dovid.10<i class="footnote">Others maintain that ‘Dovid’s enemies’ refers to Shaul and Avneir.—Mahri Kra.</i> When he transgressed the covenant, and said to Mefiboshes, "You and Tziva shall divide the field,"11<i class="footnote">II Shmuel 19:30.</i> a <i>bas kol</i> came forth, and said, 'Rechavam and Yorovom shall divide the kingdom.'12<i class="footnote">See Maseches Shabbos 56b and Maseches Yoma 22b.</i> And so did Targum Yonoson render, 'and Adonoy took retribution from Dovid's enemies.'
  
  Verse 17
  
  
  
  Verse 18
  
  Tomorrow is the New Moon. And it is customary for all those who eat at the king's table to come on the festive day to the table.
  And you will be missed. My father will miss you, and ask where you are. Because your seat will be empty.13<i class="footnote">Yonoson assumed that out of respect for Dovid no one would occupy his seat.</i> For your seat in which you sit, will be empty, and so did Targum Yonoson render, 'and you will be sought, for your seat will be vacant.'
  And you will be missed. An expression of remembering.
  Will be empty. An expression of missing.
  
  Verse 19
  
  For three days. You shall triple the days, and then you should go down very much, i.e., when the third day arrives,14<i class="footnote">Others translate וְשִׁלַשְׁתָּ as “mark three times” [the spot where to hide] to avoid any misunderstanding. The same expression [וְשִׁלַשְׁתָּ], is used to tell the Bnei Yisroel to mark the borders of the land into three parts in Devarim 19:3.</i> you should go down into a secret place, and hide very well, because they will seek you then. And you shall come to this secret place, where you are hiding today, which is a work day.15<i class="footnote">I.e., the day after Rosh Chodesh is described as a work day in comparison to Rosh Chodesh which is considered a holiday because they did not engage in their usual work.</i> And similarly Targum Yonoson renders, on a week day, for he hid on that day, as it is stated, 'and Dovid hid in the field,'16<i class="footnote">Below verse 24.</i> and immediately, 'it was the New Moon'17<i class="footnote">Ibid.</i> on the next day.
  The marker stone. A stone which was a landmark for travelers.18<i class="footnote">הׇאָזֶל meaning “[a stone for] those who go.” Others, maintain that the marker stone was used as a target at which arrows were shot.</i>
  The marker for those who travel. And similarly Targum Yonoson renders אֶבֶן אָתָא, 'the stone [that served as] a sign.'19<i class="footnote">For travelers.</i>
  
  Verse 20
  
  I will shoot in that direction. This is not a dotted ה׳. Thus צִדָּה is interpreted like לַצַּד [to a side].20<i class="footnote">Radak explains צִדָּה as if it had a ׳מַפִּיק ה׳ meaning ‘to its side, i.e., the side of the stone’ he will shoot the arrow.</i> Every word which requires a 'ל' as a prefix, Scripture puts a 'ה' as a suffix,21<i class="footnote">Maseches Yevamos 13b.</i> meaning, 'at the side of that stone, I will shoot arrows to a target' so that the youth will not understand, and this sign will be for you to divine whether you need to run away.
  
  Verse 21
  
  Behold, I will then send… And it is customary for the one who is looking for a shot arrow to go to the place where he sees the arrow flying, but he cannot calculate exactly; sometimes he searches for it, and the arrow is beyond him, and sometimes he goes beyond the arrow and searches for it, and you shall divine with this [sign].
  If I say to the lad…take [the arrows] and come.22<i class="footnote">To signal Dovid’s acceptability by Shaul.</i> You should emerge from your hiding place, and take it, and come to me, for you have nothing to fear, for it is well with you. The Holy One, Blessed is He, desires that you be here, and do not fear, even if I have heard evil from [my] father.23<i class="footnote">It is apparent that Rashi holds that Yonoson used the shooting of the arrows as a form of divination to determine whether ה׳ wanted Dovid to stay or to flee. According to Rashi, Yonoson did not plan to shoot the arrows in accordance with Shaul’s attitude toward Dovid, i.e., he would shoot the arrows close by as a signal for Dovid to come back if Shaul’s answer was positive towards Dovid; and he would shoot the arrows far off to indicate for Dovid to escape if Shaul’s answer was unfavorable to Dovid.</i>
  
  Verse 22
  
  But, if I say thus…then go for Adonoy has sent you away. The Holy One, Blessed is He, tells you to run away and escape.
  
  Verse 23
  
  But as for the matter of which we have spoken. The covenant which we made together.
  Behold, Adonoy is [witness] between me and you. A witness concerning that matter.
  
  Verse 24
  
  
  
  Verse 25
  
  On the seat against the wall. At the head of the couch, next to the wall.
  Yonoson rose. He stood up from his place, because it is not proper for a son to recline beside his father;24<i class="footnote">Others suggest that Yonoson wanted to keep his distance from Shaul and his show of respect was only a guise.</i> their custom was to eat while reclining on couches, and Dovid would recline between Yonoson and Shaul. Now that Dovid did not come, Yonoson did not recline until Avneir sat down beside Shaul, and afterwards, Yonoson sat beside Avneir. And if you say that he did not sit as all, Scripture states, 'And Yonoson rose from the table,'25<i class="footnote">Below verse 34.</i> implying that he had been sitting.
  
  Verse 26
  
  Something happened. He has experienced [a discharge of] semen.
  He must be impure. And he has not yet immersed himself for his [discharge of] semen, for had he immersed himself for his [discharge of] semen, he would not have to wait for sunset [to eat] ordinary food.26<i class="footnote">See Vayikra 22:4.</i>
  For he is not ritually pure. This [clause] gives reason for the matter, because he is not pure, he, therefore, did not come, so that he would not contaminate the feast.27<i class="footnote">Either because they were accustomed to maintain the stringencies associated with ritual purity even for ordinary food; or perhaps the New Moon feast consisted of the consecrated food of the peace offerings.—Radak.</i>
  
  Verse 27
  
  The day after the New Moon. The day following the renewal28<i class="footnote">חֹדֶשׁ here means ‘renewal’ i.e., Rosh Chodesh and not ‘month.’</i> of the moon.
  The second [day]. The second day of the month.
  
  Verse 28
  
  
  
  Verse 29
  
  And he, my brother, summoned me. The eldest of the household, summoned me that I be here;29<i class="footnote">The phrase נִשְׁאֹל נִשְׁאַל reflects the two reasons for his request to go to Beis Lechem. One was to participate in his family’s annual sacrifice and the other reason was because the eldest of the household had summoned him there.</i> and he is my brother Eliav.
  Let me hurry away. <i>Esmucier</i> in O.F. I shall go away for a day and come [back].
  
  Verse 30
  
  A straying woman, deserving of punishment.נָע is an expression of straying and wandering, a gadding woman. Just as you have זַעֲוָה from זָע, similarly you have נַעֲוָה from נָע, and the 'ת' is for construct state, for it is connected to הַמַּרְדּוּת.
  Deserving of punishment. Who deserves to be chastised and disciplined. Another explanation is that when the men of Binyomin grabbed the girls of Shiloh, who came out to dance in the vineyards,30<i class="footnote">See Shoftim 21:20-21.</i> Shaul was bashful, and did not want to grab, until she herself came, behaving insolently, and pursued him.
  Straying. Because of the vineyards. And that is the winepress, as in 'purge the winepress'31<i class="footnote">Maseches Avodah Zorah 74b.</i> [and] 'His winepresses will drip with wine,'32<i class="footnote">Bereishis 49:12 Targum Unkelus.</i> in the Targum's translation of 'His eyes are red [from wine].'
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  He was saddened over Dovid. Concerning Dovid.
  Because his father had humiliated him. Concerning Dovid.33<i class="footnote">Yonoson did not eat any food on the second day of the New Moon for two reasons and both were ‘concerning Dovid.’ Firstly, he was “saddened” that his father was set upon killing Dovid and secondly because his father “humiliated” him both by verbal abuse and by action [throwing the spear].—Radak</i>
  
  Verse 35
  
  For the meeting with Dovid. At the time which Dovid had set for him.
  
  Verse 36
  
  Beyond him. The arrow went beyond the lad.
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  From near the southern side. [Targum renders,] 'from the side of the landmark stone which was toward the south.'
  Until Dovid exceeded. I.e., he cried more.34<i class="footnote">I.e., ‘more than Yonoson.’ However, according to Ralbag, ‘more than is fitting.’ Dovid cried more than Yonoson because unlike Yonoson who could return home now, Dovid would have to flee from Shaul who was seeking to kill him.</i>
  
  Verse 42
  
  Go to peace. And the oath which we have sworn, may ה׳ be its witness forever.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  And as for the youths, I have sent them ahead. An expression of troubling; the young men who came out with me, I have troubled them to go before me to a secret, hidden place.
  I have troubled. Similar to, 'And with them he broke [וַידַׁע] the men of Succos.'1<i class="footnote"> Shoftim 8:16.</i>
  Certain secret. [אַלְמֹנִי is derived from] 'אַלְמוֹן' [=widower], bereft of a name; for I do not want to mention it, because it is a secret matter.
  Hidden. Similar to כִּי יִפָּלֵא [=will be concealed],2<i class="footnote">Devarim 17:8.</i> will be hidden.
  
  Verse 4
  
  Or whatever there is. If there are not five,3<i class="footnote">Talmud Yerushalmi Succah 5:8 explains why Dovid asked for five loaves of bread. Dovid asked for bread from Achimelech who was a member of the family of kohanim that had just completed its service; and their share was five loaves of the showbread.</i> give me whatever is in your possession.
  
  Verse 5
  
  From women. With difficulty, I give them to non-kohanim to eat, but it is impossible to give it to unclean people to eat.
  
  Verse 6
  
  Have been kept from us. Withheld from us.4<i class="footnote">They seem to have treated even ordinary food as if it were holy food as in above 20:26.</i>
  The garments of the youths were pure. [Literally 'holy'] pure.
  Even though it is an ordinary mission. And the bread, once it has been removed from the table, and they have burned the spoonfuls [of frankincense], it is almost common, because it has been excluded from [the prohibition of] מְעִילָה as soon as it becomes permitted for the kohanim [to eat].5<i class="footnote">The phrase וְהוּא דֶרֶךְ הֹל can then be translated as ‘it has already been made non-sacred’ referring to the showbreads [not to the mission], that they had lost some of their sanctity once the frankincense had been burnt.</i>
  Even more so today it will remain sacred in the vessel. Even if today were the beginning of its sanctity on the table, I would be obliged to take it from there and feed ourselves, for a ravenous hunger has seized us, and our lives are in danger. Thus it is explained in [Maseches] Menachos.6<i class="footnote"></i>
  
  Verse 7
  
  In order to put hot bread. Other warm bread on the day this was removed. Our Rabbis said, that it was warm on the day it was taken, i.e., it was as warm on the day it was removed as it was on the day it was arranged.7<i class="footnote">See Maseches Menachos 96a and Chagigah 26b which describes the miracle of the showbread; it retained its warmth and freshness after lying on the table more than a week. The preservation of warmth and freshness symbolized that ה׳ preserves the strength of the Bnei Yisroel and never allows it to fully dissipate.</i>
  
  Verse 8
  
  Who remained before Adonoy. He tarried before the Tent of Meeting to engage in the study of Torah.
  Chief of Shaul's shepherds. The head of the tribunal.
  
  Verse 9
  
  Perhaps you have in your possession. And if there is here.
  Urgent. Hurried.
  
  Verse 10
  
  Wrapped. It was wrapped, and similarly, 'and he wrapped [וַיָלֶט] his face in his mantle.'8<i class="footnote">I Melachim 19:13.</i>
  Behind the <i>eiphod.</i> After having consulted the Urim and Tumim he said this [statement]. And so did Targum Yonoson render, 'after he had consulted the eiphod for him.'9<i class="footnote">I.e., אַחֲרֵי הָאֵפוֹד is not part of Achimelech’s reply to Dovid, rather it relates to the sequence of events. Only after asking the Urim and Tumim did Achimelech tell Dovid to take the sword.</i>
  
  Verse 11
  
  
  
  Verse 12
  
  Is this not Dovid, the king of the land. They said to Achish, "There was a stipulation between us: 'If he will be able to fight me and kill me, then we will become your slaves.'10<i class="footnote">Above 17:9.</i> You have no choice but to get off your throne and let him become king of this land."
  
  Verse 13
  
  
  
  Verse 14
  
  His behavior. His words.
  And feigned madness. He acted insane.11<i class="footnote">The Midrash relates that Dovid said to ה׳ that he understood all creation of ה׳ with the exception of madness, for which he saw no purpose. ה׳ then responded that He will demonstrate to him the value of madness and that Dovid will need it.</i>12<i class="footnote">I.e., he wrote in a normal handwriting, irrational statements.</i>
  He scribbled. He wrote.13<i class="footnote">He wrote, ‘Ochish the King of Gas owes me one hundred thousand gold coins and his wife owes me fifty.’</i>
  His saliva. His saliva; anything which drips is called 'ריר' as in, 'in saliva [בְּרִיר] of health',14<i class="footnote">Iyov 6:6.</i> and as in, '[whether] his flesh run [דָר]'.15<i class="footnote">Vayikra 15:3.</i>
  
  Verse 15
  
  
  
  Verse 16
  
  Should such [a person] come into my house. This is in the form of a question; it is [i.e., the 'ה'] therefore punctuated by a חֲטַף פַּתָּח and [the ז] is not punctuated by a דָגֵּשׁ.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  And they remained with him all the time that Dovid was in the fortress. Near Moav, and when Dovid left from there to the forest of Cheres, the king of Moav killed his father, mother, and brothers, except for one of them, whom Nochosh the Ammonite raised.1<i class="footnote">Bamidbar Rabbah 14:1.</i> This is the kindness which Dovid [referred to when he] said, "as his father did kindness with me,"2<i class="footnote">II Shmuel 10:2.</i> as it is stated in the Midrash of R. Tanchuma.
  
  Verse 5
  
  
  
  Verse 6
  
  That Dovid…had been discovered. That he realized to beware of him.
  Beneath the tamarisk tree in Romoh. On one [hill], which was within Binyomin's border.3<i class="footnote">Not to be confused with the Romoh where Shmuel lived.</i> Our Rabbis said4<i class="footnote">Maseches Taanis 5b.</i> that this was Shmuel's Romoh, and these are two different places. It is expounded thus: 'Shaul was sitting in Givoh in the merit of the great tamarisk tree [i.e., Shmuel] who was in Romoh, and who was praying for him.'5<i class="footnote">Were it not for Shmuel’s prayers, Shaul would have had to relinquish the throne immediately after the incident with Amoleik. Shmuel prayed for Shaul’s reign to remain intact as long as he was alive.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  And inquiring of God for him. [By allowing him to consult the Urim and Tumim], you have made him a king, because no inquiry may be made of the Urim and Tumim for a commoner.
  
  Verse 14
  
  Who bows to your bidding. As in "And they turned [וַיָסֻרוּ] to him,"6<i class="footnote">Bereishis 19:3.</i> meaning that he is near to service you and to obey your orders. How then was I to know that he was not going on your mission?
  
  Verse 15
  
  Did I begin today to inquire. This is in the form of a question, meaning, it is already a long time that the concern of the community is his, for they appointed him as the one who leads [the Bnei] Yisroel to and [from battle], and ever since then, I inquire of God on his behalf.
  Far be it from me. To have done this thing with the intent of rebellion or treason.7<i class="footnote">I.e., I never would have acted against the king’s interests had I known that Dovid was fleeing.</i>
  
  Verse 16
  
  
  
  Verse 17
  
  To the runners who stood near him. Referring to Avneir and Amoso.
  Did not want. They expounded [Scripture's] "but's and only's." Scripture states: "Every man who rebels against your command [shall be put to death]."8<i class="footnote">Yehoshua  1:18.</i> One may think that this means even [if "your command" was] to commit a sin; Scripture, therefore states: "Only" [to exclude this condition].
  
  Verse 18
  
  To Doeg. [Doeg's] name changed [to Doyeig].9<i class="footnote">דַיָג means fisherman.</i> He said to him, "You are caught like a fish;10<i class="footnote">Based on Talmud Yerushalmi Maseches Sanhedrin 10:2. However, the Gemara in Maseches Sanhedrin 106b explains that דֹאֵג means worry, i.e., ה׳ was concerned that he might go astray. Once he did, ה׳ said, ‘וי’[= woe], it is lamentable that this brilliant person has gone astray, hence the דוֹיֵג spelling.</i> you informed on them so you slay them."
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  I am responsible for. I brought about the matter, causing it to come.
  
  Verse 23
  
  For the man who seeks my life. One person is pursuing both of us. Wherever I escape, you escape, for you will always be in my safeguard; as Targum Yonoson renders, 'for he who seeks to kill me, seeks to kill you.' But, it may also mean, 'whoever will love me, will love you, and whoever will guard my soul, will guard your soul.' There is a similar instance in Scripture, "Men of blood hate a sincere person, but the upright seek his soul.'11<i class="footnote"> Mishlei 29:10.</i> This is [an instance of] seeking a soul for [doing] good.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  s God has given him into my hand. Meaning, delivered, and similarly, "And do not look on, on the day of your brother, on the day of his being delivered [נכרו]."1<i class="footnote">Ovadyoh 1:12.</i> This is the conjugation of the strong [verbs e.g., Pi'el], as in, "He destroyed and broke her bars."2<i class="footnote">Eichah 2:9.</i> If he desired to speak in the conjugation of the weak [verbs e.g., Kal], it would have been punctuated thus: נָכַר.
  For he has been shut in by entering a city that has doors and a bolt. He will rely on that, and will not care to flee from it.
  
  Verse 8
  
  
  
  Verse 9
  
  Planning evil. Plotting the evil.
  
  Verse 10
  
  
  
  Verse 11
  
  Will Keilah's residents hand me over… This teaches us that one who consults regarding two matters, receives a reply concerning only one, and that reply concerns the first one. And here, Dovid asked in an inverted order,3<i class="footnote">Perhaps Dovid asked the questions in an inverted order because he was primarily interested whether Ke’ilah’s residents would hand him over to Shaul. He had assumed that Shaul would pursue him.</i> because he should have first asked,4<i class="footnote">See Maseches Yoma 73a. Dovid should have asked first what were Shaul’s intentions and then whether Ke’ilah’s residents would hand him over to Shaul. He was answered on the question that he should have asked first that “he [Shaul] will go down.”</i> "Will Shaul come down? Will [the residents of Keilah] hand me over?" But he was answered according to the [proper] order.
  
  Verse 12
  
  
  
  Verse 13
  
  Wherever they could go. In a place where it is proper to go, in a place where they would be saved.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  And he strengthened his hand. He renewed the covenant which was between them.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  And it is ours to hand him over. It is our obligation to deliver him.
  
  Verse 21
  
  
  
  Verse 22
  
  For [someone] told me. The one who told.5<i class="footnote">It can also be understood literally, that “he told me…” refers to Dovid. During the period that Dovid served before Shaul, he would describe to Shaul the cunning ways in which he outsmarted the Philistines.—Radak</i>
  He is very cunning. He is accustomed to behave cunningly, by being in one place today and tomorrow somewhere else, so that his place not be known.
  
  Verse 23
  
  Well prepared. With an accurate and true statement.
  
  Verse 24
  
  Ahead of Shaul. For Shaul was destined to go after them, and they went before him, to search exactly [where Dovid was].
  
  Verse 25
  
  
  
  Verse 26
  
  Were surrounding. Encircling and surrounding from side to side, like a crown which encircles the head.
  
  Verse 27
  
  A messenger came. A real angel [in the guise of a messenger], in order to save Dovid.
  
  Verse 28
  
  The "Rock of Divisions." Shaul's heart was divided by two thoughts,6<i class="footnote">Or it may refer to the division among Shaul’s troops as to whether to pursue Dovid or to battle the Philistines.—Radak</i> whether to return to save his country from the Philistines, or to pursue and catch Dovid; thus renders Targum Yonoson.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  The rocky land of the wild goats. The rocks of the wild goats.
  
  Verse 4
  
  To relieve himself. To defecate.1<i class="footnote">Maseches Yevamos 103a states that the term ‘לְהָסֵךְ אֶת דַגְלָיו’ is a euphamistic expression. Because of his extreme modesty, Shaul covered himself like a succah [Maseches Berachos 62b], with his clothing. The word לְהָסֵךְ originates from סִכוּדְ, which means covered.—Radak.</i>
  
  Verse 5
  
  
  
  Verse 6
  
  Afterwards … etc.
  
  Verse 7
  
  He said to his men, "[Adonoy] forbid." These two verses are not written in sequence;2<i class="footnote">According to Radak, these verses are written in chronological sequence, and this conversation took place after Dovid returned to his men with the cut piece of Shaul’s robe.</i> but since he began to speak regarding the cutting of the robe, he finished everything concerning it, and he said that he even regretted cutting the robe. Afterwards, he returns to the first subject, and says that regarding his men's comments, "Behold, concerning this day, etc." He replied to them, 'May Adonoy forbid that, etc.'
  
  Verse 8
  
  Dovid pacified. He separated and held them off with these words.3<i class="footnote">The literal meaning of וַיְשַׁסַּע is ‘he divided or split’ as in Shoftim 14:6. By being tactful in speaking to his men, Dovid divided their unanimous opinion of wanting to attack Shaul.—Metzudos</i>
  
  Verse 9
  
  
  
  Verse 10
  
  Why do you listen. Why do you accept Do'eg's slander concerning me?4<i class="footnote">Rashi states that Dovid was alluding to Do’eg because Dovid said ‘why do you listen to the man [אָדָם]’, in the singular, referring to one individual person.</i>
  
  Verse 11
  
  Someone said to kill you, but I had mercy on you. There are two words missing here, "and one who spoke [הָאוֹמֵר] said that I should kill you, but my soul [נַפְשִׁי] had pity on you, similar to "and King Dovid longed to go forth to Avshalom,"5<i class="footnote">II Shmuel 13:39.</i> [meaning,] and Dovid's soul [נֶפֶשׁ] longed.
  
  Verse 12
  
  My father, indeed see. Meaning, pay attention to the matter, and also see the evidence, for the corner of your robe is in my hand, and I could have killed you.6<i class="footnote">As easily as having cut off the corner of your robe.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  As the ancient proverb says. The proverb of the Ancient One of the world7<i class="footnote">It may also mean ‘old proverb’ or it may refer to a ‘Kadmonite proverb,’ a nation mentioned in Bereishis 15:19.</i> [referring to] the Torah, which is the proverb of the Holy One, Blessed is He.8<i class="footnote">And accordingly הַקַּדְמֹנִי means ‘The Ancient One’ referring to ה׳ Himself.</i>
  From the wicked comes wickedness.9<i class="footnote">So let it not come from me even if you deserve it.—Radak.</i> The Holy One, Blessed is He, destines the wicked to fall into the hand of the wicked like himself. And where did the Torah say this, "And God destined it into his hand,"10<i class="footnote">Shemos 21:13.</i> as it is stated in Maseches Makos.11<i class="footnote"></i>
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  I know that you will surely reign. For I see that the Holy One, Blessed is He, saves you from my hand. The Midrash Aggadah states, that Shmuel gave him this sign, that the one who tears his robe will reign after him.12<i class="footnote">See above 15:27–28.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  There was a man in Ma'on. The name of the city.1<i class="footnote">Not to be mistook for מָעוֹן meaning a dwelling, as in Tehillim 26:8, but rather, it is the city mentioned in Yehoshua 15:55, and it was located in Yehudah’s territory, the tribe of which Novol was a member.</i>
  Whose business. His cattle and possessions.
  Wealthy. [Literally 'very great'], meaning wealthy.
  It was the time when he was shearing his sheep in Carmel. One day, when the time of his sheep shearing came around, he was in Carmel. His custom was to make a party and a festive day for the sheep shearers.
  
  Verse 3
  
  A Calebite. Of the house of Caleiv.2<i class="footnote">Or, his evil nature was similar to that of a dog [= כֶּלֶב]; i.e., he was stingy and refused to share his food with others.—Ralbag</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  So. So will he be [shearing] in the coming year.3<i class="footnote">See Rashi in Bereishis 18:10.</i> So shall be in the coming year, living and enduring.) Another version is: So to the living. Say this concerning his meal and his wine that you will see, "So is befitting a live man, i.e., an active and esteemed man," as in "…was a live man of many heroic deeds,"4<i class="footnote">II Shmuel 23:20.</i> [i.e.] alive and active in all his deeds.
  May it always be so. Good and enduring.
  Peace unto you… So shall it be for a long time.5<i class="footnote">And to emphasize its longevity, they mention שַׁלוֹם [=peace] three times in their statement.</i>
  
  Verse 7
  
  We did not shame them. If they needed us for anything, we did not send them back empty-handed.6<i class="footnote">We did not cause them physical harm.—Targum Yonoson.</i>
  Not a thing of theirs was missing. Of your flocks, for we were watching them.7<i class="footnote">And we protected them from attack by wild animals.—Mahri Kra.</i>
  
  Verse 8
  
  May the youths find. My youths, find favor in your eyes, for the kindness which your servants will tell concerning them.
  For we have come on a festive day. Relying on the party and festive day which you have, we have now come to ask.8<i class="footnote">Without burdening you additionally because you already have prepared a lavish feast.—Radak.</i> Another explanation is, that this was the eve of Rosh Hashonoh [so they said,] "We are in need of a holiday feast."9<i class="footnote">Rosh Hashanoh is a holiday in which Scripture [Nechemyah 8:10] stresses to send food to the needy.</i>
  
  Verse 9
  
  And spoke to Novol in accordance with all these words, in Dovid's name, and then they rested. They were tired from traveling, yet they were quick to execute Dovid's command, and did not rest until they spoke to him, and afterward they rested. Targum Yonson renders, however, and they ceased, i.e., they stopped speaking further, until they would hear his reply.
  
  Verse 10
  
  Who is Dovid. Of what importance is he that I should give him mine? Is he not descended from Rus the Moavite?10<i class="footnote">And as such, Novol questioned Dovid’s right to the throne. See Talmud Yerushalmi Sanhedrin 2:3.</i>
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  And Dovid too, girded his sword. From here [we learn] that we commence, in cases involving capital punishment, from the less significant first.11<i class="footnote"> See Maseches Sanhedrin 36a, that learns from here that the polling the judges’ opinions in cases involving capital punishment, starts with the less important judges; otherwise, they may feel intimidated and swayed by the opinions of the others.</i>
  With the equipment. To guard their tents and equipment.
  
  Verse 14
  
  One from among the youths. Of hers.
  But he chased them away. He drove them away with words, an expression of עַיׅט [=bird].12<i class="footnote">Bereishis 15:11. Others translate וַיָעַט as ‘he kicked them out’ from the root בעט, as in Devarim 32:15.</i>
  
  Verse 15
  
  We were not shamed. We were not disgraced.
  
  Verse 16
  
  
  
  Verse 17
  
  For the evil has been decided. By Dovid against him.
  He is too wicked a person to speak to. Our master is such a base person13<i class="footnote">Or, the phrase refers to Dovid, that Dovid is such a base person that he is capable of attacking without warning.—Radak.</i> so that I cannot tell him that which I am telling you, because he will become angry with us.
  
  Verse 18
  
  Prepared. Targum Yonoson renders תַּכְבְּרָא, filled with finely cut meat and eggs; farcides in O.F., as we learned in [Maseches] Pesachim:14<i class="footnote"></i> And he places the feet and its intestines inside [the Paschal lamb]; Rabbi Tarfon calls it תַּכְבְּרָא. That which is inside, is placed outside,15<i class="footnote">I.e., תַּכְבְּרָא is a combination of two words תּוֹךְ [=inside] and בְּרָא [=outside].</i> according to Rabbi Akiva, who says that the intestines are hung outside of it. Thus is stated in the Tosefta, and Rabbi Klonimos of sainted memory, from Rome, thus explained it to us.
  Raisins. Dried grapes.
  Cakes of pressed figs. Round cakes of dried figs, trodden and pressed in a vessel.
  
  Verse 19
  
  
  
  Verse 20
  
  Were going down toward her. There was a valley between the two mountains. She was going down one mountain, and they were going down the opposite mountain.16<i class="footnote">And neither party saw the other.—Radak.</i>
  
  Verse 21
  
  Dovid said. To himself when his youths told him of Novol's insults, 'It was for naught that I guarded, etc.'
  
  Verse 22
  
  Even one dog. Targum Yonoson renders, 'one possessing intelligence,' one who sets the walls of his heart. Another explanation is, 'even a dog whose manner is to urinate against a wall.'17<i class="footnote">See Maseches Bava Basro 19b.</i>
  
  Verse 23
  
  
  
  Verse 24
  
  My master, with me lies the sin. First she said this so that he would pay attention to her words.18<i class="footnote">And thereby protect her household from Dovid and his men.</i> At the end, however, she told him the truth, that "I, your handmaid, did not see my master's youths."19<i class="footnote">Below, verse 25.</i>
  
  Verse 25
  
  
  
  Verse 26
  
  [Adonoy] has prevented you. Who sent me toward you to refrain you from committing bloodshed.
  And from avenging yourself by your own hand. From personally avenging yourself and being punished.
  May all your enemies be like Novol. She prophesied with the Divine Spirit20<i class="footnote">Avigayil is mentioned among the seven prophetesses, in Maseches Megillah 14a.</i> that Novol will not live long.
  
  Verse 27
  
  Let it be given to the youths. And it will be given to the youths who are going, etc. נִתְּנָה [=it was given] is past tense, וְנִתְּנָה [=it will be given] is future tense.
  
  Verse 28
  
  For Adonoy will surely make for my master an everlasting house. To be king over Yisroel. Therefore, let no evil be found in you. It is therefore not fitting for you to do anything contrary to the law, to spread evil talk concerning your kingship.
  
  Verse 29
  
  Slingshot. A wide piece of leather, with an indentation in the middle of the sling, into which one places the stone.
  
  Verse 30
  
  And may it be when Adonoy does good… And you will reign.
  
  Verse 31
  
  That this not be…an obstacle. As a stumbling block, as in, 'and the stumbling [לְפִיק] of the knees';21<i class="footnote">Nachum 2:11.</i> for had you done this, you would not be able to open your mouth to reprove anyone in future generations, concerning bloodshed.
  And that my master has avenged himself. That you avenge yourself.
  
  Verse 32
  
  
  
  Verse 33
  
  Who prevented me. You stopped me, as in, 'You shall not stop [תִכְלָא] your mercy,'22<i class="footnote">Tehillim 40:12.</i> [and] 'will not stop [יׅכְלֶה] you.'23<i class="footnote">Bereishis 23:6.</i>
  And from avenging myself with my own hand. This is connected with [the phrase], 'from coming into bloodshed.' The 'מ' [=from] of [מִבּוֹא] is connected to 'and avenging,' meaning, 'from coming into bloodshed and from avenging myself with my own hand.'
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  When Novol had sobered up. When the wine's effect had left Novol.
  And his heart sank within him. He was extremely upset over the gift presented to Dovid.24<i class="footnote">I.e., because of the great expense of his wife’s gift.—Radak</i>
  
  Verse 38
  
  After ten days. There were seven days of mourning for Shmuel, so the Holy One, Blessed is He, suspended his sentence so that it should not coincide the mourning for this wicked man with his mourning period. Afterward, he became ill for three days and died, as it is stated, "And Adonoy inflicted Novol," and a Talmudist had stated that if one was ill three days and died, it is a death of a plague. However, our Rabbis stated that these are the Ten Days of Repentance which the Holy One, Blessed is He, waited for him to repent. But, some say that they correspond to the ten meals25<i class="footnote">See above verses 5,9, and Maharsha in Rosh Hashanah 18a.</i> which Novol gave Dovid's servants, for Dovid had sent him ten youths, and he fed them.
  
  Verse 39
  
  The battle of my disgrace. My insult which he insulted me today [saying], 'Nowadays there are many servants who break away.'26<i class="footnote">Above verse 10.</i>
  And has spared His servant from evil. That I did not kill him.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Stuck. Thrust.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  As Adonoy lives. Some say that he swore to his temptation;1<i class="footnote"> The use of swearing to ward off temptation is done by many Tzadikim. For example, Avrohom swore [Bereishis 14:22-23] that he will not take the spoils of victory after defeating the four kings. It was Dovid’s inclination to kill Shaul for trying to kill him. He therefore swore that he will not kill Shaul.—See Midrash Tanchuma Beha’aloscha 10.</i> others say that he swore to Avishai, that if you kill this righteous man [Shaul], I shall mingle your blood with his blood.
  Adonoy will strike him. Will bring his death prematurely.2<i class="footnote">Like Novol.—Radak.</i>
  Or his day will come. The day in which he is destined to die.3<i class="footnote">Is in the very near future.—Radak.</i>
  
  Verse 11
  
  Flask. Jug.
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  Who has incited you against me. To hate me. Every expression of הֲסָתָה means setting;4<i class="footnote">See Devarim 13:7, where Rashi states ‘הַסָּתָה always denotes inciting.’</i><i>ametement</i> in O.F.
  Let my offering be pleasing to Him. He will accept with mercy my prayer to turn your anger away from me.
  For they have driven me away. From Eretz Yisroel.
  Go serve other gods. Whoever goes out of Eretz Yisroel to other lands during the time of the Temple is considered as though he worshipped idols.5<i class="footnote">See Maseches Kesubos 110b.</i> Targum Yonoson renders, 'Go, Dovid, among nations who worship idols.'6<i class="footnote">Or the reference to idol worship means that by causing Dovid to flee from his enemies made him abandon his Torah study thereby moving him closer to idolatry.</i>
  
  Verse 20
  
  As the partridge. A bird named קוֹרֵא, and in O.F. <i>perdriz;</i> and similarly, "as the partridge calls together [offspring] it did not bear"7<i class="footnote">Yirmiyahu 17:11.</i> and it seeks the nests of other birds, and sits on their eggs.8<i class="footnote">Maseches Chulin 140b. Dovid compared Shaul’s fate to that of the partridge. Just as the partridge seeks the nests of other birds but the young return to their natural mother and the partridge is unable to keep them, so too, Shaul who chased after Dovid will be unable to keep his kingship.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Each man. To each righteous man.9<i class="footnote"> Who does as I have done.—Radak. Dovid was hinting to ה׳ that just as Shaul’s life was precious in his eyes, so too may his life be precious in the eyes of ה׳.</i>
  
  
  
  
  
  Verse 1
  
  Now I might perish one day. Perhaps he will ambush me and suddenly attack me.1<i class="footnote">Dovid did not trust Shaul and was convinced that he was laying a trap for him by asking him to remain.—Metzudas Dovid</i>
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Why should your servant remain… And be a burden to you.2<i class="footnote">Probably, Dovid did not want to live with idolaters and therefore asked in a diplomatic fashion, e.g., ‘Why should your servant be a burden to you,’ to settle in a separate city.</i>
  
  Verse 6
  
  
  
  Verse 7
  
  Days and four months. The minimum [number] of days is two. It is impossible to explain this word, 'יָמִים' as a year3<i class="footnote">As we find יָמִים to mean ‘year’ in Bereishis 41:1.</i> because Dovid did not go to Achish until Shmuel had died, and Shaul only reigned after Shmuel's death4<i class="footnote">Therefore יָמִים is to be taken literally, i.e., days.</i> four months, as we learned in Seder Olam. Also [this can be deduced from the following:] the number of Eili's years [forty years which he judged Yisroel],5<i class="footnote">Above 4:18.</i> and the twenty years that the Ark was in Kiryas Ye'arim6<i class="footnote">Above 7:2.</i> total sixty years. Subtract from that Shmuel's fifty-two years, plus one year from his conception, with these four months, plus the seven years which Dovid reigned in Chevron7<i class="footnote">II Shmuel 2:5.</i> before he brought the Ark from Kiryas Ye'arim. This [calculation] discloses that Shaul reigned after Shmuel's death but four months.
  
  Verse 8
  
  Dovid…would go up. This is the present tense, i.e., he was always accustomed doing this.
  In the direction of Shur. From the entrance of Shur.
  
  Verse 9
  
  
  
  Verse 10
  
  Where did you raid. The 'ל' is interchangeable with a 'נ' [so the word אֶל=אָן which means 'where'], as in "he prepared a large chamber [נִשְׁכָּה],"8<i class="footnote">Nechemyoh 13:7.</i> in the Book of Ezra, meaning the equivalent of לִשְׁכָּה [=chamber].
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Shmuel had died. It was already stated, "and Shmuel died,"1<i class="footnote">Above 25:1.</i> but since [Scripture] came to speak about Shaul, that he had to ask of a medium of אוֹב,2<i class="footnote">See Maseches Sanhedrin 65b for description of אוֹב.</i>, it begins by stating, "and Shmuel had died," for had he been alive, Shaul would have inquired of him. But since Shaul had abolished the אוֹב mediums,3<i class="footnote">Pursuant to the prohibition stated in Vayikra 19:31. Shaul removed the mediums after Shmuel died. Before that, it was not necessary for him to do so because while Shmuel was alive, prophecy was widespread in Yisroel, so no one sought out the medium of אוֹב or יׅדְּעֹנִי.</i> he had to seek out find an אוֹב medium.
  And all of Yisroel mourned him and buried him in Romoh, in his city. And all Yisroel mourned him and buried him in Romoh, and each person mourned him in his own city; and 'in his city' is connected with 'and they mourned him,' i.e., they mourned and buried him in Romoh, and each person mourned him in his own city.4<i class="footnote">In the same manner as he was mourned in his home town of Romoh.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Nor through the Urim. Because he had slain [the kohanim of] Nov,5<i class="footnote">See above Chapter 22.</i> the City of Kohanim, he was not answered.
  
  Verse 7
  
  
  
  Verse 8
  
  Shaul disguised himself. He changed his clothes, and similarly, 'disguise yourself [הִתְחַפֵּשׂ] and come into battle,'6<i class="footnote">II Melochim 22:30.</i> and similarly, 'its intensity makes me change [יׅתְחַפֵּשׂ] my clothing.'7<i class="footnote">Iyov 30:18.</i> And so did Targum Yonoson render, 'and Shaul changed.'
  They came to the woman at night. [They actually came] during the daytime, but because of their distress, it seemed to them as night. So did R. Tanchuma expound.
  
  Verse 9
  
  To entrap. Seek a stumbling block [i.e., trap].
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  She screamed loudly. For she saw him ascending not in the usual manner8<i class="footnote">Radak suggests that the moment the woman saw the manner in which Shmuel came up, she realized that the man who had come to her was Shaul, and that is why she screamed.</i> of those who ascend [through the אוֹב medium], for when one conjures up [the dead], they ascend with their feet upward, while this one was ascending with his head upward, in honor of Shaul.9<i class="footnote">Vayikra Rabboh 26:7.</i>
  
  Verse 13
  
  I saw a godly man rising from the earth. Two angels, Moshe and Shmuel,10<i class="footnote">This is alluded to in the words אִישׁ זֲקִן עֹלֶה וְהוּא עֹטֶה מְעִיל, ‘an old man ascends [i.e., Moshe] and he is wearing a robe [i.e., Shmuel].’</i> for Shmuel feared, 'Perhaps I am being summoned for judgement,' and he therefore brought Moshe up with him,11<i class="footnote">Each person must face judgment within twelve months of his death. Shmuel wanted that Moshe testify on his behalf.</i> as it is stated in [Maseches] Chagiga and Ta'anis.12<i class="footnote"></i>
  
  Verse 14
  
  What does he look like. Three things were said regarding אוֹב: The one who conjures him [the dead] up, sees him, but does not hear his voice; the one who inquires of him, hears him, but does not see him, and therefore, he [Shaul] asked, 'What does he look like?', and the others neither see or hear him.
  He is garbed in a robe. For he was accustomed to wear a robe, as it is stated, "and his mother would make him a small robe."13<i class="footnote">Above 2:19.</i> He was buried with his robe, and so he arose. And so in the future [Resurrection of the Dead], they will rise with their garments.
  
  Verse 15
  
  Have you disturbed me. You have frightened me.14<i class="footnote">The Midrash explains that Shmuel feared that his day of judgment had come. See above verse—Radak</i>
  Neither through the prophets nor through dreams. But he did not mention to him the Urim and Tumim, even though he had inquired of them, as it is stated above,15<i class="footnote">Verse 6.</i> because he was ashamed of it, since he had slain [the kohanim of] Nov, the City of the Kohanim.16<i class="footnote">Maseches Berachos 12b and Rashi there.</i>
  Therefore I called upon you. An expression meaning, 'and I have been summoned after you,' as in, "I was summoned [נִקְראׁ נִקְרֵיתִי] on Mount Gilbo'a,"17<i class="footnote">II Shmuel 1:6.</i> and as in "and there chanced [נִקְרָא] an unscrupulous man."18<i class="footnote">Ibid. 20:1.</i> It was necessary for me to be summoned after you, that you let me know what I should do.
  
  Verse 16
  
  But why do you ask me. Since you have inquired of the living prophets.
  And become your adversary. He has become the supporter of the one whose adversary you are.19<i class="footnote">I.e., Dovid.</i>
  Adversary. An expression meaning an enemy. In Scripture there are many [examples of the word עׇרֶךָ], "and the world will become full with enemies [עׇרִים]";20<i class="footnote">Yeshay 14:21.</i> "and I will destroy your enemies [עׇרֶיךָ]";21<i class="footnote">Micha 5:13.</i> "may this dream be upon your enemies and its interpretation upon your adversaries [לְעָרָךְ]";22<i class="footnote">Daniel 4:16.</i>
  
  Verse 17
  
  To your fellow, to Dovid. But during his lifetime, he [Shmuel] did not mention his name [Dovid] to him, only 'and He gave it to your fellow who is better than you'23<i class="footnote">Above 15:28.</i> because he feared that he [Shaul], might kill him,24<i class="footnote">Now however, that Shmuel was in the עוֹלָם הָאֶמֶת [=World of Truth] there was nothing to fear speaking the complete truth.</i> because he had anointed him [Dovid] as king.
  
  Verse 18
  
  
  
  Verse 19
  
  You and your sons will be with me. In my abode.25<i class="footnote">See Maseches Berachos 12b. By saying this to Shaul, Shmuel indicated to Shaul that he had been forgiven by the Heavenly Court for having slain the kohanim of Nov, and has been given place among the righteous.</i>
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  A fattened calf. A fattened calf.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  From the day he settled. From the day of his camping with me.1<i class="footnote"> See Bereishis 25:18, and Rashi there explains that נָפָל means ‘dwelt.’</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  And they came to the Nachal Besor. [The] six hundred men.
  Some of them remained behind. When they reached the Nachal Besor, there were among them some who were faint, and some of those remained there.
  
  Verse 10
  
  Who were too exhausted. Who refrained; and I say that this is Aramaic, the translation of וְנֶהֶרְסוּ1<i class="footnote">Yechezkeil 30:4.</i> [=and they will be destroyed].
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  South of the Kerethite. To the south of the Philistines. We find elsewhere the Philistines being called the כְּרֵתִים nation [in] "the inhabitants of the seacoast the nation of כְּרֵתִים."2<i class="footnote">Tzephanyoh 2:5.</i>
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Of the next day. The Amaleikites are accustomed to being defeated on the second day [of battle], as it is stated, "tomorrow I will stand…"3<i class="footnote">Shemos 17:9.</i> Therefore, it states, "on the(ir) next day."
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  All the sheep and cattle. Which the troop had captured from the south of Yehudah and from the south of Caleiv.
  They led. Men who were leading and marching before those cattle, to honor and praise themselves,4<i class="footnote">Some suggest that the men did this to publicize Dovid’s sovereignty.</i> [by declaring,] 'This is Dovid's spoil.'
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  From that day on. [Literally 'from that day and above']. It is not stated: "[from that day] on" but "[from that day] and above [=before]." Avrohom had already instituted this statute [when he said,] "Only what the lads have eaten,"5<i class="footnote">Bereishis 14:24, where it is stated that Avrohom distributed shares of the spoils of war to those who stayed behind and guarded the equipment.</i> those are the ones who stayed with the equipment, "and the portion of the men"6<i class="footnote">Ibid.</i> who went to war. In Breishis Raboh.
  
  Verse 26
  
  To his allies. To his friends.
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  Where Dovid [and his men] had gone. For they would hide him from Shaul.
  
  
  
  
  
  Verse 1
  
  The Philistines were battling with Yisroel. As a person saying, 'Let us go back to the earlier topic.'
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  About him. Meaning the same as עָלָיו [about him], i.e., about Shaul.
  
  Verse 12
  
  And burned them there. [Targum renders,] "And they burned for them1<i class="footnote">I.e., they burned incense to cover the odor and prevent the decay of the bodies.—Radak</i> as they burn for the kings there." As we learned:2<i class="footnote">A king’s personal belongings are burned at his death to prevent other people from using them, as stated in Maseches Avoda Zarah 11a.</i> We perform the burning [ritual] at [the burial of] kings, and it is not [considered] an Amorite custom.