meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Rashi/Prophets/Rashi on II Samuel/English/The Metsudah Tanach series, Lakewood, N.J.txt"}
text: Rashi on II Samuel
  רש"י על שמואל ב
  The Metsudah Tanach series, Lakewood, N.J
  
  
  Rashi on II Samuel
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Behold a man came from the camp. The Pesikta1<i class="footnote">Pesikta Rabosi 12,9.</i> brings an opinion that this man is Doeig,2<i class="footnote">Doeig HaEdomi is first mentioned in Shmuel 1,21:8.</i> but the explanation is indefensible in my heart.3<i class="footnote">It is clear from Shmuel 1, 22:18 that Shaul knew Doeig. Therefore, if in fact this man is Doeig, why did Shaul have to ask later in v. 8, “Who are you?” (Seder Hadoros, p. 102).</i>
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  I am gripped with convulsions. I am gripped with convulsions.4<i class="footnote">This is Targum Yonasan’s translation.</i> The Midrash Aggadah5<i class="footnote">Tanchuma Metzoro 2.</i> explains that this6<i class="footnote">Shaul’s death in this manner was retribution for that sin.</i> occurred because of Shaul's sin of killing the Kohanim7<i class="footnote">Of the city of Nov, see Shmuel 1,22:18.</i> as it is written concerning them,8<i class="footnote">The Kohanim in general.</i> "a checkered shirt."9<i class="footnote">Vayikra, 28:4 lists the כתנת תשבץ as one of the garments worn by the Kohanim. Both the word הַּשְׁבֵּץ there and the word הַשָּׁבָץ here share the same three letters, ש־ב־ץ.</i>
  While I am still alive. Hurry and kill me. I prefer that you kill me and not they10<i class="footnote">The Pelishtim.</i> kill and torture me.11<i class="footnote">Prior to my death.</i>
  
  Verse 10
  
  And the bracelet that was on his arm. The tefilin that was on his arm.12<i class="footnote">This is Targum Yonasan’s translation. He refuses to explain it to literally mean bracelet because that would have been taken by the Pelishtim as part of the spoils of war (Meam Loez).</i>
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Your blood is on your own head. The responsibility for your death rests on your own head.13<i class="footnote">This is Targum Yonasan’s translation.</i> There is no one to punish for your death but yourself.
  
  Verse 17
  
  
  
  Verse 18
  
  He said, "To teach the Bnei Yehudah archery. David said, "Now that mighty among Yisroel have fallen, the Bnei Yehudah need to be taught how to make war and how to pull back a bow.
  Behold it is written in the Seifer HaYoshor. This is written in Seifer Bereishis, which is the Seifer of the righteous,14<i class="footnote">Rashi is citing the opinion of Rav Yochonon in Avodah Zarah, 25a.</i> Avraham, Yitzchok and Yaakov. And where [In Bereishis] is it hinted at? "Your hand will be on the neck of your enemies."15<i class="footnote">Bereishis 49:8.</i> What type of warfare is it where he places his hand next to his forehead,16<i class="footnote">When pulling back the string of his bow. Rashi in Avodah Zarah, ibid writes the archer places his hand next to his eyes. This is how they sight their targets.</i> which is opposite his neck?17<i class="footnote">This interpretation reads the verse in Bereishis differently: “your hand will be on your neck.” See Marsho, Avodah Zarah ibid.</i> One must say: this is archery.
  
  Verse 19
  
  Pillar of Yisroel, on your heights [you have been rendered] a corpse. Pillars of Yisroel, on the mightiest point of your stronghold you have fallen as corpses. This is Yonasan's translation.
  
  Verse 20
  
  
  
  Verse 21
  
  Mountains in Gilboa. The mountains in Gilboa.
  Nor fields [yielding enough for] baking offerings. There will be no harvest among [the fields] that have the amount [that necessitates] making the baking offering.18<i class="footnote">If one prepares the amount of omer’s worth of dough then one must take off a portion of the mixture and give it to a kohein, see Shelach 15,20. An omer is the equivalent of forty-three and one-fifth eggs by volume.</i>
  Because there, the shield of soldiers spit out. They had shields made of skins and when they went to war, they smeared them with oil so that a weapon hitting [the shield] should slip [off of it]. As it is said [in Scriptures] "Get up officers, smear [your] shield with oil. And here this is what the Lamentation means, "There, the shield of soldiers spit out," it spit out its oil and [the oil] did not stick to it and rendered [the shield] as if it wasn't smeared with oil. All [uses of the word] הַגְעָלָה is a language of rejecting what had been put into it as [we find] "His oxen will impregnate, [the seed] will not be rejected."
  
  Verse 22
  
  Would not be pulled back. Was not used to being pulled back.19<i class="footnote">Without hitting Yohanasan’s targets, thereby spilling his enemies’ blood and cutting through their fat.</i>
  
  Verse 23
  
  They were lighter then eagles. To do the will of their Creator.20<i class="footnote">Rashi is paraphrasing Pirkei Avos 5,23.</i>
  
  Verse 24
  
  Who has clothed you in scarlet clothing together with other delights. That clothed you in coloured garments and loaded you with delights.
  
  Verse 25
  
  On your heights, you were slain. On your strong point you have been killed.
  
  Verse 26
  
  
  
  Verse 27
  
  The weapons of war. [Referring to] Shaul and Yohanasan who were Yisroel's weapons.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Took Ish Boshes. He extrapolated from a verse that two kings were destined to come from Binyomin. Because the Holy One, blessed is He told Yakov, "Kings will come forth from you," and [by this time] all of his children had been born except for Binyomin.1<i class="footnote">“Will come forth from you” implies that they were to come from someone yet unborn, and this could only be Binyomin. Avner understood this to mean that two kings will be descendant from Binyomin, Shaul and Ish Boshes (Rashi and Sifsei Chachomin, Breshis 35,11).</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  The Plain of Swords. Yonasan translates the plain of Killing on account of the swords just like you say [in Scriptures] (Tehilim 89, 44)2<i class="footnote">Rashi is showing how the word צוּר, sharpness, is used in reference to a sword.</i> "You also turned back the sharpness of his sword."
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Into the fifth rib. As [if to say] the fifth rib,3<i class="footnote">Counting from the bottom.</i> the place where the bile and the liver are set. [But] Yonasan translated [this to mean] "on the side of his thigh,"
  And died in his place. And died in his place.4<i class="footnote">This is Targum Yonasan’s translation.</i>
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  If you had not spoken. If only you had spoken this [way5<i class="footnote">Your decrying of us fighting each other.</i> earlier] [The לא] is as [if it were written] לו6<i class="footnote">According to this first interpretation, the construct לוּלֵא denotes לוֹלוּ, “if only if,” i.e., if only you had spoken these reconcilitory words earlier.</i>, meaning it. Another [way] to interpret it is as it's plain meaning7<i class="footnote">This interpretation of לולא is the usual “if not for.”</i>: if you had not spoken i.e. that which you said "Let the young soldiers get up and playfight."8<i class="footnote">Those words triggered this deadly battle.</i>
  
  Verse 28
  
  
  
  Verse 29
  
  The Bisron. The name of a region.
  
  Verse 30
  
  Nineteen men and Asoel. But is not Asoel included in [the group called] "the servants of Dovid," so why is he [singled] out? [The reason is] he was worth all of them [together] and so too [a similar case], (Yehoshua 2,1), "Go see [and spy out] the land and Yericho"9<i class="footnote">Yericho was as strong as the entire land combined (see Rashi there).</i> and so too [another similar case] "King Shlomo loved many foreign women and the daughter of Pharaoh."10<i class="footnote">Shlomo cherished Pharaoh’s daughter as much as he did the rest of them put together. (See Rashi ibid).</i> (Kings I, 11, 1 ).
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  His second [son] was Kilov. [But] in another place1<i class="footnote">Divrei Hayomim I, 3,1.</i> [Scriptures] calls him, "and his second [son] was Doniel".2<i class="footnote">i.e., refers to the second son of Dovid not as Kilov but as Doniel, his true name.</i> So why is his called [here] by the name of Kilov? Rebbe Yitzchok said [to answer this question] : Because the generation's cynics were saying that Avigail was pregnant from Novol,3<i class="footnote">That Doniel was the son of Novol and not Dovid.</i> [consequently Hashem caused] his facial features to change and resemble his father.4<i class="footnote">His resemblance to Dovid earned him the name of כִלְאָב a play on כּוּלוֹ אָב, “completely his father.”</i> And our Rabbis said5<i class="footnote">Berochos 4a.</i> that [this name of Kilov was due to the fact that] he embarrassed Mephiboshes through Halacha.6<i class="footnote">Doniel’s superior knowledge became evident during the course of his halachic debates with Mipiboshes. According to this Derosho, the letters כל of כִלְאָב stand for מַכְלׅים.</i>
  
  Verse 4
  
  
  
  Verse 5
  
  By Egloh This refers to Michal7<i class="footnote">The daughter of Shaul.</i> who was cherished by him. Similarly it says "If you had not plowed with my calf" (Shoftim 14, 18).8<i class="footnote">עגלה, “calf” is used in reference to a cherished wife just as a calf is cherished by it’s owner (See Sanhedrin 21a).</i> [But] it is written, "And Michal, the daughter of Shaul had no child until the day of her death" (Below, 6, 23) she didn't have one until the day of her death9<i class="footnote">At which time she died in childbirth (ibid).</i>?10<i class="footnote">That verse implies that Michal had no children up to the time of her death, but our verse states that Egloh, i.e. Michal gave birth to Yisrom.</i> From that incident11<i class="footnote">Dovid rejoiced excessively when the Ark was returned from captivity. Michal rebuked Dovid for what seemed to her to be behavior beneath his dignity. This was not the case and she was punished for the unwarranted shaming of Dovid. (ibid).</i> and on [she had no children], but prior to that incident she did have [children].
  
  Verse 6
  
  Was strengthening. With all his might over the house of Shaul, to establish its monarchy.
  
  Verse 7
  
  
  
  Verse 8
  
  Am I the chief dog [watcher] for [the kingdom of] Yehudah? Am I at least as important as the chief dog watcher for Dovid. However, according to the cantillation which has the accent under [the word] ראׁשׁ and [the word] כֶּלֶב אָנׂכׅי coralled [together],12<i class="footnote">Rashi’s first explanation is assumming that the words ראש and כלב are connected. However, the cantillation indicates that they are separate. Instead, the words כלב אנכי belong together. This compels Rashi to offer an alternative explanation.</i> then this is the explanation: The chief? Do I want to be a chief in your house? It is better for me to be a dog and an ordinary person in the house of Dovid. This is also Yonasan's translation.
  From this day on should I [continue to] be kind. From now on [is it] proper for me to be kind to the house of Shaul and with all those who love him as I have done until now and I have not delivered you into the hand of Dovid?
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  In his behalf saying. From his place to say, We shall keep this [oath] by the One Who made the world.
  By He Who [posseses] the land. [This is] language [used for] an oath, By He Who [posseses] the land. Another interpretation: "Below him," [Avner] mentioned his name first in the message letter and afterwords he mentioned Dovid's name and that is why he was punished. [This is what] he wrote: From me, Avner, the general of Yisroel to Dovid, the king of Yisroel, peace salutation.
  To He who [deserves] the land. To whom the kingdom is proper for him, I am sending to him "saying, Enact a convenant, etc."
  
  Verse 13
  
  You first bring. Before you see my face, bring me Michal.
  
  Verse 14
  
  
  
  Verse 15
  
  From [her] man. Yonasan translated "from the company of her husband."
  
  Verse 16
  
  Following and crying. Over the good deed [about to be] leaving him because all those years he thrust a sword into the bed [separating] between him and her and he did not stumble [into sinful intimacy] with her.13<i class="footnote">Shaul did not consider her married to Dovid because he considered Dovid’s Kiddushin having been done using a loan which is an invalid Kiddushin. However, in fact, Dovid had used regular material wealth as his means for Kiddushin which made Dovid halachically married to Michal. This meant that Paltiel Ben Loyish was living in the same house with another man’s wife. For all those years Paltiel made sure never to touch her and thus was spiritually elevated by subduing his lustful inclination. Now that she was leaving, he was saddenned to no longer have the opportunity for this type of spiritual greatness. (Sanhedrin, ibid).</i>
  
  Verse 17
  
  And the word of Avner was [sent] Before this [incident with Paltiel]
  
  Verse 18
  
  Said about Dovid. About Dovid, and this is not [an instance of the usual] meaning of the word, אל, "to".
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  From an attack. They sprung, attacking to take spoils from the enemy.
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  From Bor HaSiroh. The name of a place [But] the Rabbis said: A well and a thorn caused Avner to be killed, by not grasping unto the deeds of Dovid, by [ignoring] the jug of water that [Dovid] took from [under] the head of Shaul14<i class="footnote">This is reference to Shmuel I, 26,12 where Dovid was being pursued by Shaul and Avner. Dovid found them sleeping and hence vulnerable. Not wanting to harm them but wanting to show Shaul he had been there, Dovid took the spear and the jug of water that was underneath Shaul’s head.</i> and also [by ignoring] the corner of Shaul's garment15<i class="footnote">This is a reference to Shmuel I, 24,5 where Shaul, in pursuit of Dovid, stopped temporarily inside the cave where Dovid was hiding with his men. Dovid did not kill him but surreptitiously caught off the corner of Shaul’s garment.</i> [Avner dismissed this and] he said "Perhaps one of the thorns caught upon [the garment] and tore it.
  
  Verse 27
  
  Within the gate. [Yoav brought Avner] before a sanhedrin to be judged16<i class="footnote">The word שַׁעַר often refers to judges who usually hold court at the gate of the city, cf. Devorim 22,15.</i> for the [spilling of] blood of his brother, Asoel.
  Deceptively. In a mistake provoking [way] so that Avner would not realize that it is in [Yoav's] heart to kill him. Cut up the verse [to rearrange it's words as follows] "and Yoav steered him deceptively to go within the gate to talk to him."
  
  Verse 28
  
  
  
  Verse 29
  
  [The guilt] should fall. The [guilt of the] blood of Avner should rest, should fall. [This verse is] referring back to the preceding verse that stated, I and my kingdom are innocent from [the guilt of] the blood of Avner [The guilt of] his blood should fall on the head of Yoav. The blood [of Avner] that was mentioned in the previous verse.
  [A lame person] who leans on a cane. Who leans on his cane because of diseased feet.
  
  Verse 30
  
  Killed Avner. [As if to say] Avner17<i class="footnote">Without the ל because it is the object of the verse’s verb “killed.” Whereas Avner with the prefix ל would usually mean “to Avner.”</i> and similar to it [we find] "Snatch me, be my surety" (Yeshaiya 38, 14), Snatch me18<i class="footnote">Not “to me” despite the verse using the word לי.</i> and also similarly (Bamidbar 12,13), "Please heal her" Heal her19<i class="footnote">Not “to her” despite the verse using the word לָהּ.</i> and similarly to this (Divrei Hayomin II, 17, 7) "He sent his officers, Ben Chayil, and Ovadiah… to teach in the cities of Yehudah and it's meaning is: He sent his officers, Ben Chayil.20<i class="footnote">Not “to his officers, to Ben Chayil” despite the verse using the prefix ל.</i>
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  The death of someone wicked. Like the death by sword of a wicked person.
  
  Verse 34
  
  Your hands were not bound.21<i class="footnote">This word belong with the three hebrew words in the headline, Rashi is filling the word that’s missing from the verse, the verb “were.”</i> How could a mighty soldier such as you fall before treacherous men.
  
  Verse 35
  
  To feed. [This is] language [denoting] a meal.
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  I am today weak [as a commoner] And I am, on this day, a commoner and a young king.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Were for the son of Shaul Were for the son of Shaul similar to (Shmuel I, 13, 8) "until the time of Shmuel" of Shmuel.
  
  Verse 3
  
  And the Be'erosites fled When Shaul died, the people of Yisroel abandoned the cities that surround the Peleshtim as is mentioned above.1<i class="footnote">Shmuel I, 31,7.</i> It was then that the Be'erosites fled.
  
  Verse 4
  
  Yohanoson, the son of Shaul had. [The verses] continue to recount how the monarchy was stripped from the house of Shaul. He and his sons were killed and this one [Ish Boshes] was killed on his bed and the son of Yohanoson fell and became lame.
  Broken feet Broken feet.
  
  Verse 5
  
  
  
  Verse 6
  
  They came into the interior of the house. Together with the traders, the wheat buyers.
  
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  Verse 10
  
  He thought I would reward him for his good tidings. He thought he was making me happy in order that I should reward him for his good tidings.
  
  
  
  
  
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  To the Yevusi. The fortress of Tzion was called Yevus. [Its inhabitants] were from the descendants of Avimelech. They had two idols, one [depicting] a blind person and one [depicting] a lame person. They were made to represent Yitzhok and Yakov.1<i class="footnote">Yitzchak was blind at the end of his life (Bereshis, 27,1). Yakov was lamed during the course of his struggle with the angel (Bereishis 32,33).</i> [Placed] in their mouths was the oath Avrohom swore to Avimelech,2<i class="footnote">Bereishis 21,23–24.</i> This is why they were not displaced [from Tzion]. When Yerushalayim was conquored The tribe of Yehuda did not conquor the fortress [of Tzion], as the verse states, (Yehoshua, 15, 63). "However the Yevusim who lived in Yerushalyim, the descendants of Yehudah were unable to expel them. [About this verse] it is learned: Rebbe Yohoshua, the son of Levi said, They had the ability to [expel the Yevusim] but they were not permitted to.3<i class="footnote">Because of Avrohom’s oath to Avimelech. This point is made in the Sifri, Re’ey, Piska 72. However, there it’s brought in the name of Rebbe Yehoshua, the son of Korcho.</i>
  And he said to Dovid. Whoever said it,4<i class="footnote">The speaker is unidentified, but is obviously one of the Yevusim.</i>
  [The idols depicting] the blind and the lame These were their idols.
  
  Verse 7
  
  
  
  Verse 8
  
  Whoever kills the Yevusi and touches [and destroys] the towers spire Whoever kills the Yevusi and has the strength to conquor the fortress.
  And [the idols of] the lame. And destroys [the idols of] the lame and the blind which were abhorrent to Dovid.
  Upon which they are saying. Upon which they are saying, "The blind one and the lame one," i.e., while the blind one and the lame one are here.
  [Dovid] will not come Dovid will not come here. This is a shortened verse [because] it stated, "Whoever kills the Yevusi and touches [and destroys] the tower's spire" but [the verse] does not explain what happens to the person [who reaches the spire]. However, in Divrei Hayomim I, 11, 6) it explains, "Whoever kills the Yevusi first will be made a chief and a prince." Similar to this [we find]. "Therefore, whoever kills Kayin" (Bereishis 4, 14) and [that verse] does not explain what happens to the person [who kills Kayin] but from its context, it's understood that the language conveys rebuke and anger.5<i class="footnote">To whoever kills Kayin.</i>
  And touches [and destroys] the tower's spire. [This word] denotes the spire of a tower because that's where their idols were placed. [During] the days of Dovid, the generations of the oath had already passed.6<i class="footnote">Avimelech asked Avrohom to swear “that you will not deal falsely with me, with my son or my grandson.” These three generations had already passed when Dovid attacked the Yevusim in the fortress of Tzion.</i>
  
  Verse 9
  
  From it's low wall and inwards. A surrounding low wall; they would fill it up with earth, the summit of the mound would be in it's middle, and it would slant in all directions, that is called a מלוא, and Dovid built houses on [the wall]. That low wall surrounded the fortress.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Dovid understood. When he saw all his endeavors succeeding, and the idol worshipping kings sending him a present.
  
  Verse 13
  
  
  
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  Verse 15
  
  
  
  Verse 16
  
  
  
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  Verse 18
  
  Fanned out. They dispersed.
  
  Verse 19
  
  
  
  Verse 20
  
  Into the plain of Perotzim. The plain of Perotzim
  Like water bursting over [walls]. Like water bursting over the walls edge.
  
  Verse 21
  
  And Dovid burnt them. Dovid and his men burnt them.
  
  Verse 22
  
  The valley of Rephaim. It is next to Yerusholoyim [as can be seen] in the book of Yehoshua (15, 8).
  
  Verse 23
  
  From opposite the trees. From opposite the trees.
  
  Verse 24
  
  The sound of stepping on the tops of the trees. These are angels stepping on the tops of the trees that I am sending to help you.
  Then shout [war whoops]. Lift up [and bring forth] the sound of war and the fear of the sword Galfer in Old French, and similarly [we find] "A dog will not sharpen its tongue [growl].
  
  
  
  
  
  Verse 1
  
  Dovid again gathered. To gather.
  All the chosen men of Yisroel, thirty thousand. Because they gathered for him when they crowned him in Chevron and [therefore] this was a second gathering [for Dovid] [Scripture] herefore says, "[Dovid] again gathered."
  
  Verse 2
  
  From Baalei Yehuda. This is [the city of] Kiryas Yearim as it is said in Yehoshua, "and the boundary circled" and went up "to Baaloh, which is Kiryas Yearim" (Yehoshua 15:9). This also [can be found] in Divrei Hayomim, "Dovid and all Yisroel went up to Baaloh, which is Kiryas Yearim" (Divrei Hayomim I, 13:6). [The word] Baal means a plain.
  Dovid arose and went from Baalei Yehuda. That gathered there to bring up the Ark from there…
  Whose name is called, the name. The Ark is called a name, and what is the name? The name of Adonoy of Hosts was upon it.
  
  Verse 3
  
  On a new wagon. [Dovid] made a mistake about something that even children at their Rebbe's school know "Because the sacred work was [incumbent] upon them, which they had to carry on their shoulders" (Bamidbar 7:9). And because [Dovid] said, "Your statutes were songs for me in the house of my dwelling,"1<i class="footnote">Hashem said to Dovid, “The words of the Torah upon which it is written, ‘Blink your eyes [and be distracted] from it and it is gone’ (Mishlei 23:5), you are calling songs?” (Sotah 35a). A song is of only temporary interest and then forgotten (Maharsho, ibid).</i> (Tehilim 119:54) he was punished to come to this,2<i class="footnote">Making the mistake of transporting the Ark by wagon.</i> and [to have] Uzoh die through his hand. Therefore3<i class="footnote">After learning from this mistake.</i> when they brought [the Ark] from the house of Oveid they brought it by shoulder as it says (Divrei Hayomim I, 15:12), "And he said to them, 'You, the heads of households for the Levites, you and your brothers sanctify yourselves and bring up the Ark… because, the first time you did it not.4<i class="footnote">Transporting the Ark on your shoulders.</i> Hashem, Elokeinu made a breach upon us because we did not consult with Him as was proper'."5<i class="footnote">Consequently leading to our tragic mistake.</i>
  
  Verse 4
  
  With the Ark of Elokim. This is a shortened verse, [it means to say] and they were coming with the Ark of Elokim.
  
  Verse 5
  
  With all [instruments made of] cypress wood. Musical instruments manufactured from [cypress wood].
  
  Verse 6
  
  Because the ox had [made] it slip. Because the ox had [made] it slip and had shaken it And so to is Yonasan's translation, "because the ox had [made] it slip," like [Onkelus] translates [the verse], "and his hand slips on the axe" [as follows:] and his hand slips on the axe.6<i class="footnote">Substituting the hebrew word וְנִדְּחָה with the Amaraic translation, וְתִתְמְרִיג denoting slipping just like he uses the same Amaraic word in our verse, i.e., מְרָגוּהִי.</i>
  
  Verse 7
  
  Because of his mistake. Because of his mistake, he should have expounded a fortiori [as follows:] the Ark carried its own porters in the Yardein,7<i class="footnote">When Bnei Yisroel crossed the Yardein into the land of Yisroel as stated in Yehoshua 4:11 and explained in Sotah, ibid.</i> isn't it all the more so [that it is able to carry] itself.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Oveid Edom. He was a Levite as it is wriiten in Divrei Hayomim (I, 15:24) and he was one of the gatekeepers.8<i class="footnote">Of the Bais HaMikdosh.</i>
  
  Verse 11
  
  And Hashem blessed. His wife and her eight daughters-in-law each gave birth to six children in one stomach9<i class="footnote">Pregnancy.</i> as it is said, (Divrei Hayomim I, 26:5–8) "Poualti, the eigth10<i class="footnote">Child of Oveid Edom.</i>… sixty-two [belonging] to Oveid Edom.11<i class="footnote">See Berachos 63b.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Danced. Danced.
  Linen robe. A linen robe, <i>Foursaint</i> in O.F. Yonasan translated, robe as Yonasan also translated "the robes of Tomor, the sister of Avsholom," robes (Further, 13:18)
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  A portion of meat. One sixth of a cow.
  A jug [of wine]. A jug of wine.
  
  Verse 20
  
  One of the riff-raff. [Targum Yonasan translates:] One of the riff-raff.
  
  Verse 21
  
  
  
  Verse 22
  
  [Had] I made light even more. Before Him [even] more then this [that] I made light of myself now.
  I would be more honoured among them. They do not ridicule me but I am important in their eyes becasue of this.
  
  Verse 23
  
  Had no child From that day on.12<i class="footnote">Prior to that day, she did have a child, Yisroam mentioned earlier (Shmuel II, 3:5), see Rashi there.</i>
  
  
  
  
  
  Verse 1
  
  And Hashem granted him rest. [Dovid] said [The condition] has been fulfilled, "And He has granted you peace from all your enemies etc." (Devarim 12:10). What is written after [that verse]? "Let it be that the place that [Hashem, your Elokim] chooses etc." It is now [incumbent] upon us to build the Chosen House.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  And it was on that night. Rebbe Chanina, the son of Popoh said the Holy One blessed be He said to Nosson, "The man I am sending you to is a quick one, he may hire workers and it will turn out that I [cause] him loss.1<i class="footnote">Because it is premature to build the Bein Hamikdash at this time.</i> Hurry and tell him, 'It is not you who will build the Temple'." Rebbe Simon says2<i class="footnote">That Hashem said to Noson.</i> "The man I am sending you to is a vow maker" as it is said,3<i class="footnote">Dovid about himself.</i> "Who has sworn to Adonoy, vowed to the Mighty One of Yakov Surely I will not enter the shelter of my house"4<i class="footnote">Rashi explains in Tehilim, verse 5 that Dovid meant he will not go into his house until he finds out in which location the Beis Hamikdosh is slated to be built.</i> (Tehilim 132 2–3) "he may say, 'I will not eat, I will not drink until I do this'5<i class="footnote">i.e. build the Beis Hamikdash.</i> and it will turn out that I [cause] him loss.6<i class="footnote">Slightly different versions of the opinions of Rebbe Chanina and Rebbe Simon can be found in Yalkut Shimoni, Shmuel II, 143.</i>
  
  Verse 5
  
  
  
  Verse 6
  
  Within a tent and the Mishkan. The Mishkan of Shiloh had no roof, it had walls made of stone underneath and curtains on top [as its covering].
  
  Verse 7
  
  Have I said a word. This language [conveys] astonishment, that's why its punctuation has the Hei with a Kometz, and the Daled is soft [with a Dogesh].
  
  Verse 8
  
  From the corral. The corral [used by] sheperds as [can be found], "the dugout dwelling of sheperds." (Zfsaphania, 2:6).
  
  Verse 9
  
  Like the name of great people. That is what is said [about Dovid] the shield of Dovid.7<i class="footnote">Pesachim 117b. The “great people” referred to here are Avrohom, Yitzhok and Yakov. Just as they are mentioned in the first blessing of the Amidah, so too Dovid’s name is used in the ending of one of the Haftorah’s concluding blessings. (Rashi, ibid).</i>
  I will destroy all your enemies. And that is why [the thought] came to your heart to build the House as it is written in the Torah.8<i class="footnote">Devarim 12:10. See Rashi on verse 1.</i>
  
  Verse 10
  
  I will make a place. I still want to quiet [things] that my people [should have] quiet and tranquility during the days of your son['s reign].
  
  Verse 11
  
  And from that day that I commanded. It is connected to what preceded it, they will no longer afflict [the people] as before, i.e., before the [days of the] Judges. And as they [also] did from the days of the Judges until now.
  I will give you respite. More and more until you have respite from all your enemies.
  Adonoy is telling you. Today, through me [Noson], that He will establish a monarchy for you to have your son [Shlomo] sit on your throne and he will secure the monarchy for you. And it is he [Shlomo] that will build the House
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  With the rod of men. This refers to Haddad and Rozon, the son of Elyodoh.9<i class="footnote">Both were enemies of Shlomo, they are mentioned in Kings I, 11:14 and 23 respectively.</i>
  And with the afflictions of people. This refers to Ashmedoy who dethroned him.10<i class="footnote">Gittin 68b.</i> The demons are the children of Odom Horishon11<i class="footnote">See Yalkut Shimoni 146. The word אָדָם in the verse is taken as a reference to Odom Horishon.</i> because the entire one hundred and thirty years that Odom [stayed] separated from his wife after Hevel's death,12<i class="footnote">Rashi in Bereishis 4:25 says that the Odom’s separation was due to the fact that he had brought death, to the world. The Yalkut Shimoni does not mention why the separation occurred. In addition the Yalkut Shimoni tells as that it was Chava who separated herself from Odom.</i> the spirits would become heated [pregnant] and give birth from him.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  And sat before the Ark of Adonoy. Before the Ark.
  Until this point. That You have made me king.
  
  Verse 19
  
  Also, about the house of your servant. To have my son reign after me.
  Is this anouncent [fitting] for [mere] man? A wonderment. Is it fitting to announce such to [mere] flesh and blood13<i class="footnote">To be informed of the future.</i> Another explanation: You have done for me as you did for Odom Horishon14<i class="footnote">According to this interpretation, the word אָדָם in the verse is a reference to אָדָם הָרִאשׁוֹן.</i> that you had shown him the future generations that were to come from him.
  
  Verse 20
  
  What more can Dovid say to You. What more can I ask for?
  You know Your servant. You have supplied me with all my needs as [it says] (Mishlei 12:10) "A righteous man knows his animal's being.15<i class="footnote">The verse refers to a righteous person but Rashi is drawing an analogy to Hashem’s knowing the needs of his servants.</i>"
  
  Verse 21
  
  Because of Your word. To fulfill that which You told Shmuel to make me king.
  And due to [the will of] Your Heart. It is Your will [that I become king] and not because I am worthy.
  Of which You have informed Your servant. The announcement of which You have informed me.16<i class="footnote">That my kingdom will be everlasting.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  For whom leaders went. Moshe and Aharon as it is said, (Shemos 7:1). "I have made you a judge over Pharaoh" and so too did Yonasan translate, "messengers went from before Hashem."
  To redeem for Him a people. This is what the messengers said to Yisroel, The Holy One, blessed is he sent us to redeem for Him a people, to put forth His Name and to make great [things happen] for you.
  Awesome things You have done for your land after [Bnei Yisroel] left there [i.e., Egypt]. And what are the awesome things? From before Your people You expelled nations and their gods. This verse is missing [the word] "לגרש", [however] in Divrei Hayomim (I 17:21) it explains, "To expel from before Your people that You redeemed from Egypt, nations and their gods." [Our verse] isn't [really] missing [this word] because from the sense conveyed as it is said, "From before Your people, nations" we understand that it means pushed and driven out.
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  You are the Elokim. The ruler. The ability to fulfill [this promise] is in Your Hand.
  
  Verse 29
  
  Desire. Desire.
  
  
  
  
  
  Verse 1
  
  Meseg Hoamoh. In Divrei Hayomim (I, 18:1) it's written, "Dovid took Goss from the hand of the Pelishtim." [Goss] is called Meseg Hoamoh because she was the stick that dominated all the Pelishtim. It was the king's metropolis because we do not find [associated with] any of the Pelishtim rulers [not] with Azoh, Ashdod, Akron [nor] Ashkelon,1<i class="footnote">This a reference to the Pelishtim rulers enumerated in Yehoshua 13:3. Rashi has left out the Avites, because he relies on Rav’s opinion in Chulin 60b that Avites were from Teimon and not from the Philistine people.</i> a royal title. Only in reference Goss do we find [a royal title], "Akish, the king of Goss."2<i class="footnote">Shmuel I, 20:11.</i>
  Meseg. <i>Avillon</i> in O.F.
  Hoamoh. This is the harness made of wood.3<i class="footnote">מֶתֶג means the reins. These are references to the control this city had over the Pelishtim.</i>
  
  Verse 2
  
  Those measured with two ropes were killed. [This vengeance was] because they killed his father, his mother and his brothers as it is said, "He led them before the king of Moav." (Shmuel I, 22:4) We do not find that they ever left from there.4<i class="footnote">Yalkut Shimoni, 147.</i>
  
  Verse 3
  
  As he went. When Haddadezer was going
  To enlarge his border. As [Yonasan] translates, "To widen his border," [Haddadezer] conquored land outside his countries border and widened his border.
  
  Verse 4
  
  Dovid destroyed all the chariot [horses]. Because [of the verse], "He must not acquire an abundance of horses for himself"5<i class="footnote">One of the prohibitions specific to the kings of Yisroel. (See Devorim 17:16)</i>
  [With] one hundred chariot [horses] remaining. That he required for his riding entourage. [The word] chariot [refers to] four horses as it is said, (Divrei Hayomim II, 1:17) "Chariot for six hundred silver pieces and horses for one hundred and fifty." From here we learn that a chariot refers to four horses.6<i class="footnote">Given that a מֶרְכָּבָה fetched six hundred silver pieces, four times the one hundred and fifty cost of one horse.</i>
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  The golden quivers. They are the quivers in which the arrows are put as you say, (Yirmeyah 51:11). "clean out the arrows, till the quivers." All these chapters7<i class="footnote">Concerning Dovid’s battles.</i> have been set near the chapter concerning the Beis Hamikdash8<i class="footnote">Dovid’s desire to build a Beis Hamikdash for Hashem in the previous chapter (7:2) and Hashem’s subsequent response.</i> because from all these wars [Dovid] gathered consecrated items for the needs of the House [i.e., Beis Hamikdash].
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Dovid made a name [for himself]. He buried those of Edom whom he had killed and that is a good name for Yisroel that they bury their enemies. As it says in reference to the war of Gog and Mogog, "All the people of the land will bury and this will acquire for them a name." (Yechezkel 39:13) And how do we know that Dovid buried them? Because it says in the Book of kings (I, 11:15), "And it happened when Dovid was in Edom when Yoav, his army general went up to bury the corpses."
  Eighteen thousand. [However] in the Book of Tehilim (60:2) it says, "twelve thousand" Hence we must say [in response] that there were two battles.9<i class="footnote">With Edom. Tanchuma Devorim.</i>
  
  Verse 14
  
  Officers. Officers to collect the tax.
  
  Verse 15
  
  Dovid rendered judgement… Yoav…was [commander] over the army. Dovid caused Yoav to be successful [with his command] over the army because he rendered judgment and righteousness and Yoav caused Dovid to render judgment and righteousness because he [Dovid] judged and Yoav policed and enforced on the basis [of the judgment].10<i class="footnote">Rashi is learning that the proximity of the verse discussing Dovid’s judgment of the people to the next verse discussing Yoav’s commanding of the army shows that these two phenomena were related. Other prominent leaders are being discussed in the subsequent verses but Yoav is mentioned first immediately after king Dovid.</i> Another [reason is that] because Yoav busied himself with the battles, Dovid was not preoccupied by them and his heart was [able to be] open to judge righteously.
  
  Verse 16
  
  Recorder [of halachic cases]. [He] announced which [case] was to come before him [Dovid] first for it to be ruled on first.
  
  Verse 17
  
  
  
  Verse 18
  
  Venoyohaa, the son of Yehoyodoh [was in charge of] the archers and the sling shooters. Yonasan translated, "Venoyoha, the son of Yehoydoh was appointed [in charge] over the archers and over the sling shooters." [Alternatively] our Rabbis said [that the words] keraisi and plaisi refer to the Urim and Tumim.11<i class="footnote">Rashi explains in Shemos 28:30 that this is a reference to the inscription of the Explicit Name which was placed into the folds of the breastplate. Through the breastplate, they would communicate the answers of Hashem to questions the Kohein asked of Him, hence they would (מֵאִיר), light up and explain their words and וּמְתַּמֵּם) complete their words, i.e. make words come true. (Yoma 73b). This explanation of our Rabbis concerning the translation of keraisi and plaisi can be found in Berachos 4a.</i>
  Were prominent [leaders]. [Yonasan translates] "They were prominent."
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  I have given to the son of your master. The king is permitted to transfer an estate1<i class="footnote">From its previous rightful owner to another person of his choice. This is Rebbe Yosi’s view in Sanhedrin 20b that those royal powers spoken of in Shmuel are to be taken literally as belonging to the king and not just a means of frightening the people into respecting the king which is Rebbe Yehudi’s view there in Sanhedrin, (See also Tosfos, ibid).</i> as it is said (Shmuel I, 8:14) Within the jurisdiction of the monarchy is [the power] to take their fields and their vineyards and to give it to his servants.
  
  Verse 10
  
  
  
  Verse 11
  
  So will your servant do. Mephivoshes will eat at my table. Tsivoh said, "So will your servant do." And Dovid responded, "Mephivoshes will eat at my table."2<i class="footnote">The verse contains the words of two separate speakers, Tzivoh is speaking in the first part of the verse and Dovid responds in the second part.</i>
  
  Verse 12
  
  Those who dwelled in the house of Tsivoh. His children and his slaves.3<i class="footnote">Mentioned in verse 10.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  As his father acted with kindness towards me. And what was the kindness? When Dovid was fleeing because of Shaul, his father, mother and brothers came to [join] him. "Dovid led them before the king of Moav"1<i class="footnote">Shmuel I, 22:4.</i> [Dovid] said to him, "Please, [let] my father and mother dwell with you." [The king of Moav] killed them [all] except for one of them [i.e., the brothers] who fled and escaped to the land of the people of Amon, to Nochosh. This is a Midrash Rebbe Tanchuma in [Parshas] Vayeiroh ailov.
  
  Verse 3
  
  Do you think Dovid honors your father. Does it appear in your eyes that Dovid is honoring your father? They are warned, "Do not seek peace with them",2<i class="footnote">Devorim 23:7. This verse is referring to Amon and Moav mentioned earlier in verse 4.</i> and he is seeking peace with you?
  
  Verse 4
  
  Their clothes. Their robes.
  Their buttocks. The buttocks.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Shovach the commander of Hadarezer's aray. Because he was very mighty and powerful, he is mentioned by name.
  
  
  
  
  
  Verse 1
  
  At the time [of year] when kings go forth. There is a time of year when it is the practice that troops go forth, when the land is full of growth and the horses find produce in the field to eat.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  From her uncleanliness. From her menstrual impurity.
  
  Verse 5
  
  
  
  Verse 6
  
  Send me Urioh. [Dovid] intendead that he [Urioh] lie with his wife in order that it be thought that from him [Urioh] she was pregnant.
  
  Verse 7
  
  
  
  Verse 8
  
  The king's meal. [Yonasan translates:] the king's meal.1<i class="footnote">Dovid sent men with provisions for Urioh to be eaten at his home.</i>
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  And he will be struck and killed. In order for [Batsheva] to be divorced [from Urioh] retroactively. the result would be that [Dovid] did not cohabit with a married woman. Because all [soldiers] who went out to war wrote a conditional divorce document for their wife should they die in battle.2<i class="footnote">Rashi in Kesubos 9b gives this same explanation. Tosafos there explains that Rashi means that the condition was not necessarily that the soldier dies, but even if he does not return at the end of the war, the divorce would be valid.</i>
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  The son of Yerubeshes. This is Gidon who fought with Boshes, which is the Baal.3<i class="footnote">See Shoftim 6:32. The name יְרֻבֶּשֶׁת is a contraction of the two words, יָרֶב and בָשֶת, fighting with Boshes. Avimelech’s death, referred to here, is related in Shoftim 9:53.</i>
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Intensity your war [against] the city and destroy it. The words of the message4<i class="footnote">From Dovid to Yoav.</i> [end] at this point.
  You should encourage him [Yoav]. Dovid [then] said to the messenger, "Encourage Yoav with consoling words so that his heart should not weaken.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  A traveler came. [Noson] compared the evil inclination at first to a sojourner that is [quickly] going on his way. Afterwords he is compared to a guest that has become a resident and afterwords he is compared to a man who is the owner of the house.1<i class="footnote">This verse is Noson’s parable alluding to the evil inclination. The visiton is first referred to as הֵלֶךְ, then אׂרֵחַ and finally as an אִישׁ, representing the evil inclination’s ability to take more and more control over its victim’s life.</i>
  
  Verse 5
  
  Is worthy of death. Someone who steals from a poor person is tantamount to taking his life2<i class="footnote">See Baba Kama 119a. Stealing a pruta from anyone is tantamount to killing him.</i> as it is said, "He has taken it's owner's life."3<i class="footnote">Mishlei 1:19.</i>
  
  Verse 6
  
  Pay fourfold. This is what [eventually] happened, he was punished with [problems concerning] four children the child4<i class="footnote">Related further on in verse 15.</i> and Amnon Tomor and Avsholom.5<i class="footnote">The events with Amnon, Tomor and Avsholom start in chapter 13.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  Your master's woman. Michal, the daughter of Shaul.
  I will add on. I would add on for you.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  Because you have angered the enemies of Adonoy. This is a euphimism a way [to be] respectable to on High.6<i class="footnote">Using “enemies of God” to stand in for God in order for the word “angered” not to have to be applied to Him in a direct way.</i> Yonasan translated, Because you have opened up you have opened the mouth of [those] who hate the people of God.
  
  Verse 15
  
  [He became sick.] [This word] denotes sickness.
  
  Verse 16
  
  And came to repose and lied on the ground. And came [back] to the house and reposed at night lying on the ground.
  
  Verse 17
  
  And he did not eat. [A word] denoting eating like [we find], "I will eat from her hand."7<i class="footnote">Later, 13:6.</i>
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Because of God. That loved him [Shlomo].8<i class="footnote">יֽדִידְיָה is a concatanation of יֽדִיד, beloved one and יָה, God.</i>
  
  Verse 26
  
  The royal city. There were two enforced walls [of cities] in it, an outside one and an inside one. The outside city was [called] the royal city, and the inside [city] was a fortress and stronghold.9<i class="footnote">Yoav left this one for Dovid to conquer as is stated in verse 29.</i>
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  The crown of Malkom. The abomination [idol] of the people of Ammon's name was Malkom. Denoting [the word] Moleich.10<i class="footnote">מוֹלֶךְ is an idol to whom children were sacrificed.</i>
  It was [hung over] Dovid's head. Itai the Gitite annulled it.11<i class="footnote">This explanation of the verse is stated in Avodah Zoroh 24. It is prohibited for Jews to derive any pleasure from the idols of gentiles. They must be anulled by a gentile, i.e., taken out of the service of idol worship, after which they are permitted to Jews. Itai the Gitite, a gentile, did this to Malkom for Dovid’s sake.</i>
  
  Verse 31
  
  Saw-like utensils, iron threshing utensils and iron axes. They are types of tortures.
  Saw-like utensils. A knife serrated with many [sharp] edges bent towards each other.
  Threshing utensils. This is a hacked saw full of cuts like "many sharp edges"12<i class="footnote">Shmuel I, 13:21.</i> that is called laime (O.F.).
  The streets. In the mud of the streets and so Yonason [also] translated: "He dragged them in the streets."
  
  
  
  
  
  Verse 1
  
  Avsholom had a pretty sister. That was the daughter of his mother.
  
  Verse 2
  
  To [the point of] sickness. Until he became sick.
  Because she was a virgin. She was modest [and stayed] in the house and did not go outside therefore, "It was hidden from the eyes of Amnon… It was covered and hidden from him. What excuse he could seek [in order] to lay with her.1<i class="footnote">According to Rashi, the words in our verse, “because she was a virgin” do not tell us why Amnon was desirous of her. The reason for his desire was because she was pretty. Rashi consequently explains that these words are telling us why she was inaccessible to Amnon and are connected to the words that follow, “it was hidden in the eyes of Amnon” to find a way to lay with her.</i> Similar to "When it is concealed from you",2<i class="footnote">Devorim 17:8.</i> [which] Onkelus translates: "When it is hidden from you."
  
  Verse 3
  
  Smart man. For wickedness.
  
  Verse 4
  
  Weak. Weak as [we find] "weak and bad [in] appearance".3<i class="footnote">Bereishis 41:19.</i>
  
  Verse 5
  
  The meal. The meal.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  She made a paste. She made a paste of flour mixed [it] first into boiling water and afterwords in oil.
  
  Verse 9
  
  The pan. The [Onkelus'] translation of Machues is "pan".4<i class="footnote">Vayikro 6:14.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Because he will not keep me from you. I am permitted to you because my mother became pregnant with me when she was still a gentile, pretty woman5<i class="footnote">The laws concerning the taking of gentile woman during war is discused in Devorim begginning in 21:10. The Torah calls her a יְפַת תּוֹאַר, “pretty woman.”</i> that Dovid took conjugally in war. And someone who has a son or daughter from a gentile handmaid is not considered his child for any legal matter.
  
  Verse 14
  
  
  
  Verse 15
  
  Amnon hated her. Our Rabbis say she tied a hair for him [in his genital area] and caused him to have a severed organ.6<i class="footnote">One who is so injured is prohibited from marrying a Jewish woman as related in Devorim 23:2. This interpretation of our verse is in Sanhedrin 21a.</i>
  
  Verse 16
  
  Do not do this thing. Do not do this evil thing of sending [me] away which is worse then the other [evil thing] that you did to me. You raped me and then you added on more evil than that by sending me away.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  The were shearing. It was there custom to make a party when they sheared their flocks.
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Will not come with us. If you can not go, let Amnon go with us.
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  This has been Avsholom's order. By Avsholom's command was this order bestowed on his servants to kill Amnon.
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  Dovid desired. This is a shortened verse, [it means to say:] "Dovid's soul desired." Yonoson also translates [this way:] "Dovid's soul desired," as [we find:] "[My Soul] yearns, and even pines."7<i class="footnote">Tehilim 84:3.</i> Language [denoting] desire.
  Because he was consoled concerning Amnon. He accepted [words of] consolation.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Yoav sent to Tekuah. Our Rabbis said Because olive oil is found there, therefore wisdom is found there.1<i class="footnote">Menochos 85a.</i>
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  In truth, I am a widowed woman.אֲבָל means "In truth."
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  My master the king, the sin is upon me. This is euphemistic for [the sake of] his honour in other words, "You are rebutting me [by] saying, 'I will command [someone] concerning you,' I will [then] go on my way and you will not command [anyone] concerning me, and my son will get murdered. Upon who is this sin?"
  
  Verse 10
  
  
  
  Verse 11
  
  Please remember Adonoy. God was stringent concerning the distance [necessary] to save lives2<i class="footnote">When a person kills accidently, he must go to a city of refuge. These cities should never be too distant from any potential fugitive who may need to go there.</i> as it is said, "He will overtake him because the way was long".3<i class="footnote">Devorim 19:5.</i> This is [her reference with], "To avoid giving more [time] for the avenger to destroy," and you are pushing me [away].
  
  Verse 12
  
  
  
  Verse 13
  
  Why did you think this. You suspected that a Jew could come to kill another [Jew] without witnesses and a warning.
  That which the king said he himself is guilty of. This thing that you have decided for others, that you said to me "hair from your son shall not fall to the ground." Now that I have revealed to you that this thing never happened, but it was only [a parable] to your two sons, do not reverse yourself saying, "I said this mistakingly and I have reconsidered" in order that the king not bring back his son, Avsholom that his been exiled from him and has fled.
  The king will say. <i>Aucenon parleter</i> in O.F.
  
  Verse 14
  
  We are [all] going to die. And that punishment is sufficent.4<i class="footnote">For Avsholom.</i> 
  God will not countenance anyone. a man from [avoiding] death. Therefore the king should devise means to avoid having his exiled one remain an outcast.
  
  Verse 15
  
  And now I came to speak to my master, the king these words. As a parable about myself and my son
  Because the people frightened me. They frightened me [away] from imploring my master concerning [the plight of] his son lest he become angry with me.
  Your handmaiden said, "I will speak." In this way [with a parable], perhaps he will take action etc.
  
  Verse 16
  
  When the king hears [and agrees] to save his handmaiden from the [avenger] man's hand. who is coming to kill my son and to remove us both from the inheritance [given by] God.5<i class="footnote">All this is what the woman was conveying in her parable. This was all designed to be tolerable for the king to hear.</i>
  
  Verse 17
  
  Your handmaiden says. Now that the king has ordered [remedial action] concerning me, his word should provide relief for my son because he will not back away from his kind decision6<i class="footnote">You came to the kind decision to provide relief to my make believe son in the parable. Please don’t change that decision when deliberating about Avsholom who in real-life needs relief.</i> because my master, the king is like an angel of God and anger and hatred will not change his kind decision.
  
  Verse 18
  
  
  
  Verse 19
  
  It is impossible. [This is] like "if it is possible" or like "is it possible" So too [we find] "Is there in the house of a wicked person"7<i class="footnote">Micha 6:10.</i> meaning "is there".8<i class="footnote">הָאִש is standing in for הֲיֵשׁ which means “is there”.</i>
  
  Verse 20
  
  In order to skirt around. To skirt around [the issue] until the matter concerning the king's son comes to light.
  [But] my master is wise. and you understood that this is coming from Yoav.
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Which is near me. Near my domain in a place where I can inflict damage.
  Which is near me. En mains aussi in O.F.
  
  Verse 31
  
  
  
  Verse 32
  
  [Then] kill me. The king should kill me.
  
  
  
  
  
  Verse 1
  
  And [an enfourage of] fifty men etc. All of them had their thighs removed and the heals of their feet cut out.1<i class="footnote">Sanhedrin 21a. Rashi there explains that not having thighs enabled them to run faster and not having heels enabled them to step on sharp objects without any sensation of pain.</i>
  
  Verse 2
  
  Avsholom rose early. Every morning.
  From one of the tribes of Yisroel. From so and so tribe.
  
  Verse 3
  
  
  
  Verse 4
  
  And I will judge him righteously. [Targum Yonosan translates:] "And I will judge him truthfully."
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  At the end of forty years. [After] Yisroel had asked Shmuel for a king this rebellion and weakening of the kingdom occurred.2<i class="footnote">This is the opinion of Rebe Nehuroi in the name of Rebbe Yohoshua brought in Temurah 14b. Rashi is explaining that these forty years are not describing how long Avsholom was engaged in his intriguing against the king. Rather, the verse is informing us that forty years after their improper request, the kingdom was weakened.</i>
  I would like to go. To Chevron.
  And fulfill the vows [of bringing sacrifices] Our Rabbis said, "[Avsholom wanted] to bring lambs from Chevron3<i class="footnote">Ibid.</i> because there, the lambs were fat."4<i class="footnote">Rashi there brings the Talmud in Menachos 87a that discusses the quality of the lambs of Chevron.</i>
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  Invited and leaving in innovence. It is explained in the Yerushalmi tractate of Sotah5<i class="footnote">Chapter 1, halach 8.</i> that he [Avsholom] requested of his father that he [Dovid] write [a document] for him that any two people that he request go with him, should go. He [proceeded] to show it [the document] to two people here and afterwords to two other people and in this way to many.6<i class="footnote">But he implied to Dovid that only two men would go. He kept using the same document for more and more pairs of men.</i>
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Far away. [Targum Yonasan translates:] "in a far away place."
  
  Verse 18
  
  By him. Near him, He stood in place and they passed by.
  
  Verse 19
  
  With the king. With Avsholom.
  Because you are a foreigner. We are fleeing without provisions and food, and because you are a foreigner you will not find people that will have pity on you.
  And even if you are estranged [from Avsholom]. And even if you are exiled from the king [Avsholom] because you do not want to be with him, then return to your home because it is not good to go with me because you [just] came yesterday.7<i class="footnote">This verse blends into verse 20 where Dovid explains more about why it is disadvantageous for Itai to stay with him.</i>
  
  Verse 20
  
  And should I today cause you to move with us. I have no place that I can settle you there to escape because I am going to where circumstances have me go each day. When I hear that the pursuers are here I flee here. And so Yonasan translates [the verse], "And if you are estranged [from Avsholom] you can go home" [as:] "And if you you are estranged go [back] to your city."
  I will consider it kindness and truth. I will credit you the favor of kindness and truth that you have done for me.
  
  Verse 21
  
  
  
  Verse 22
  
  "Go and pass" Together with the rest of the people now that you do not want to part from me.
  
  Verse 23
  
  And all the people were passing. From the king and onwards according to his location they are called passers by.8<i class="footnote">Even though he was also passing by, since they were ahead of him, they are called passers by relative to his location.</i>
  
  Verse 24
  
  They set down. Like, "They stopped,"9<i class="footnote">Previously in 6:17.</i> [Yonasan translates:] "They stopped the Ark." They stood it off to one side and the people passed by because Dovid wanted it brought with him.
  And Evyosor went off [to the side] until [all the people] finished etc. This is a shortened verse they set down the Ark of God until all the people finished travelling.10<i class="footnote">The words ויעל אביתר need to be placed at the end of the verse for interpretation.</i>
  Evyosor went off [to the side]. That day he was removed from the Kohanite service.11<i class="footnote">As the Kohen Gadol.</i> because He inquired of the Urim and Tumim but was not answered,12<i class="footnote">This showed that he was no longer qualified for this lofty position. The Urim and Tumim lit up certain letters on the kohen Gadol’s breastplate as a means for God to communicate to His people. See Shemos 28:30.</i> Tzodok then replaced him. This is what we learned in Seder Olam in tractate Yuma.13<i class="footnote"></i>
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  If you see this [as right]. I you see this as a good idea, "return to the city etc.
  Your two sons with you. It will be in their power to inform me what they hear in the king's palace. And based on what they inform me I can escape.
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  The heights of Mount Olives. On Mount Olives.
  Was covered. "Covered" in the manner of mourners.
  Covered. [Yonasan translates:] "Covered."
  
  Verse 31
  
  Dovid was told [by an informer]. Dovid was told by the informer.
  Ruin. Ruin as we find "The tool talks too much".14<i class="footnote">Koheles 10:14.</i>
  
  Verse 32
  
  Arrived at the summit. At the mountain's summit.
  Where he used to bow down to Elokim. Where he used to bow down. When he used to come to Yerusholoyim he would see from that [vantage] point the tent in which the Ark was [placed] and he would bow down.
  
  Verse 33
  
  
  
  Verse 34
  
  Previously, I was your father's servant. This is like [saying], Previously I was your father's servant. It is a verse that [must be] cut.15<i class="footnote">The word וַאֲנִי needs to be “cut out” and placed in front of the phrase.</i>
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  Was going to come to Yerosholoyim. Started thinking about coming to Yerusholoyim.16<i class="footnote">יָבוֹא denotes he will come in the future.</i>
  
  
  
  
  
  Verse 1
  
  One hundred portions of dried figs. Yonoson translates: "One hundred portions of dried figs."
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  He should curse [me] like this. He should curse like this.
  God told him. Is it possible that a man like him who is head of the Sanhedrin would curse the king if he were not told [to do so] by God?
  
  Verse 11
  
  
  
  Verse 12
  
  God will see [the tears] in my eyes. [Yonoson translates:] "The tears of my eyes."
  
  Verse 13
  
  
  
  Verse 14
  
  And they rested there. In Bachurim.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  And you will strengthen the hands of all those who are with you. Because at present their hands are feeble in their ability to help you because they are saying [to themselves] in their hearts, "The son will change towards [and reconcile with] his father and we will be hated by the king.1<i class="footnote">For having joined a conspiracy against him.</i>
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  When they all return [to you]. To you.
  [Except] the man you want. You will do what you want with him and you will have him killed. And afterwords, all the people will have peace. This is a shortened verse.1<i class="footnote">Missing the words that Rashi adds here to make sense of the words.</i>
  
  Verse 4
  
  And in the eyes of all of the elders of Yisroel. Wicked elders.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Your father is a man of war. He knows the concepts of war, its strategy and the nature of someone setting a trap. He is sure you will run after him tonight to get to him therefore he will not rest with the other people.
  
  Verse 9
  
  Now, he is hiding. When you reach the encampment of the people with him, he will not be there for us to kill.
  When some of the men fall at the beginning [of their battles]. I told you that his men are strong and embittered souls and if they kill some of your people that will [mean] a defeat in this battle which is the first. A person will hear, [i.e., a person] from among all of Yisroel who come to join you, and will say, There was a disaster amongst Avsholom's people'.
  
  Verse 10
  
  Even if he is a soldier. That person who hears [about the disaster] even if he is a soldier and his heart is like that of a lion his heart will surely melt in fear and trepidation. And he will no longer join you because he will say, "He [Avsholom] has already started to fall and he is being punished for [what he did to] his father and he will not succeed.
  
  Verse 11
  
  But I advise [as follows:] Because this is my advice.
  And you yourself should go to war. At the head. [Yonoson translates:] "And then you should go at the head of everybody."
  
  Verse 12
  
  And we will encamp upon him. We will encamp upon him language [denoting] camping as [we find], "It camped within the entire boorder of Mitzraim"2<i class="footnote">Shemos 10:14.</i> [and] "Arom has camped opposite Ephraim."3<i class="footnote">Yeshayohu 7:2.</i>
  
  Verse 13
  
  In groups. [Yonoson translates:] "Groups" as [we find], "A group of prophets."4<i class="footnote">Shmuel I 10:5.</i> [and] "Groups of evildoers."5<i class="footnote">Tehilim 119:61.</i>
  Into the valley [below]. We will drag the city wall into the valley.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  Cross over it. The Yardein.
  Because [my suggestion] may be rejected by the king. That I did not advise him well and [instead] he will proceed according to the advice of Achitophel.
  Rejected. He will be told secretely and by a concealed method.
  
  Verse 17
  
  By the launderers' fountain. [Yonason translates:] "By the launderers' fountain." Launderers of woolen garments that bring them [the garments] there by kicking them with [their] foot.
  
  Verse 18
  
  
  
  Verse 19
  
  The curtain. Curtain.
  Ground wheat. Ground wheat as [we find], "Among the ground wheat."6<i class="footnote">Mishlei 27:22.</i>
  
  Verse 20
  
  Stream of water. I do not know the translation of this word מִיכַל. In the Machberes7<i class="footnote">Notebook written by Menachem (one of the Rishonim).</i> [under the entry] כַּל [he writes] that its translation is according to the context. [Here] its as [if to say] streaming water of the river.
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  The daughter of Nochosh. This is Yeshai, Dovid's father. Our Rabbis said that [Yeshai] died without sin [but only] because of the serpent's counsel.8<i class="footnote">Baba Besra 16. The serpent in the Gan Fden who suggested to Chavah to eat from the Tree of knowledge. That sin brought death into the world. That is why Yeshai died because he had no sin of his own to merit death.</i>
  
  Verse 26
  
  
  
  Verse 27
  
  Shovi, the son of Nochosh. He is Chonun, the son of Nochosh.9<i class="footnote">Mentioned earlier in 10:1.</i>
  
  Verse 28
  
  Mats. Mats.
   Utensils. They are utensils for practical use. as [we find], "Silver utensils."10<i class="footnote">Melochim II, 12:14.</i>
  Toasted grain. Types of toasted foods Our Rabbis said Barzilai brought two types of porridge to Dovid, one made of wheat and one made of lentils as described here flour and קָלִי, this one was made from wheat. Beans, lentils and קָלִי [this one] was made from types of beans.11<i class="footnote">The word קָלִי appears twice in this verse. The first קָלִי written after קֶמַח refers to a porridge made from grain. The second קָלִי written after עֲדָשִׁים refers to a porridge made from lentils.</i> They used to dry them in ovens [having been put in] while they were [still] moist, they [thus] were permenantly sweet [then] they ground them and made from them a food that was called "porridge."
  
  Verse 29
  
  And cow's cheese. [Yonoson translates:] "And cheese made from milk."
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  They will not pay us any attention. It will not be important in their eyes to overpower and to boast [[victoriously] now that you are not in the war.
  Because now. While you are in your glory [uncaptured] you are as important as all of us [together].
  Ten thousand. Like us ten thousand men.
  If you help us from the city. [Yonoson translates:] "It will be better if you pray for us from the city for help.
  
  Verse 4
  
  
  
  Verse 5
  
  Be gentle to the young man. If he presents himself before you in battle have pity on him.
  
  Verse 6
  
  In the forest of Ephraim. How did Ephraim get possesion of a forest on the eastern side of the Yardein,1<i class="footnote">Dovid had crossed over to the eastern side of the Yardein earlier (17:22) and that’s where this battle took place.</i> no one had a portion there except for the people of God, Reuvein and Menashe? Yehoshua [partitioned Israel] conditionally that all the tribes could [have their cattle] graze in any forest. This forest was near Ephraim's portion2<i class="footnote">On the other side of the Yardein.</i> except that the Yardein was in between, and the people of Ephraim had their cattle graze there. [Thus] it was called Ephraim's forest
  
  Verse 7
  
  
  
  Verse 8
  
  The [wild beasts of the] forest killed more people. The wild beasts of the forest, so Yonason translated.
  
  Verse 9
  
  Avsholom happenned. Denoting something that just happened, a chance meeting.
  He was hanging between the sky and the earth. Our Rabbis said3<i class="footnote">Sotah 10b. See Meharsho there.</i> He unsheathed his sword to cut his hair and saw Gehennom open beneath him.
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Beware that none harm the young man. Everyone who meets up with him should preserve him.
  
  Verse 13
  
  
  
  Verse 14
  
  "I will not ask you [any further]." I will not make any more requests of you because I will go myself.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  Because he said, "I have no son." That can replace me and be as important as me.4<i class="footnote">He did have children as related earlier (14:27) but did not consider them on a par with his stature. See Sotah 11a.</i>
  This will memorialize my name. I will build this stone monument for myself. It was a significant building.
  
  Verse 19
  
  
  
  Verse 20
  
  Inform him another day. A tiding of some other victory.
  Because. As a result of the king's son's death therefor this announcement will not be good for you.
  
  Verse 21
  
  
  
  Verse 22
  
  For you. there is no reward in this announcement. There is no reward available today for an announcement.
  
  Verse 23
  
  So what. In other words, so what if I get no reward?
  And he passed. [Yonoson translates:] He arrived before the Kushite.
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  I saw a great multitude [engaged in battle]. Moving to and fro in battle.
  And Yoav sent one of the king's other servants and [me] your servant. This is a verse that needs to be rearranged as follows: Yoav sent one of the king's other servants and [me] your servant. After Yoav sent the king's other servant, [referring to] the one who is running behind me.5<i class="footnote">After he sent that runner is when he sent me.</i>
  And [me] your servant. He is referring to himself. I do not know what happenned afterwords.6<i class="footnote">Here Rashi is explaining the last part of the verse, “and I do not know what…”</i>
  
  Verse 30
  
  Turn and stand there. Move to the other side and stand there and let us hear what this one [the kushite] says.
  
  
  
  
  
  Verse 1
  
  My son, my son. Eight times.1<i class="footnote">Dovid said the word בְּנִי  eight times, five times in this verse and another three times later in verse 5.</i> Our Rabbis said,2<i class="footnote">Sotah 10b.</i> Seven of those times to lift him out of the seven levels of Gehennom and one to to bring him into the World to Come.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  Covered his face. [Yononson translates:] "Covered his face" in the manner of mourners.
  Covered. As [we find]: "He wrapped his face with his coat",3<i class="footnote">Melochim I, 19:13.</i> "It is wrapped up in a cloth".4<i class="footnote">Shmuel I, 21:10.</i>
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  That [if] you do not go out [to the people]. If you do not go out.5<i class="footnote">Rashi is adding the word “if” to the verse.</i>
  
  Verse 9
  
  [As the people of] Yisroel fled. Those people that were with Avsholom.
  
  Verse 10
  
  The people were reproaching each other. Reproaching each other.
  
  Verse 11
  
  
  
  Verse 12
  
  While the messages of all Yisroel are coming to the king. All this was part of the message he was charged to bring [to the elders].
  
  Verse 13
  
  
  
  Verse 14
  
  To Amosoh. Who is [Avsholom's] commanding officer you should say, 'You are my own sister's son.'6<i class="footnote">The son of Avigail. See 17:25.</i>
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  They crossed the Yardein. They crossed it with their rafts.
  
  Verse 19
  
  The ferry crossed over. The ferry boat that was used to cross over to the other side of the river's width.
  
  Verse 20
  
  
  
  Verse 21
  
  First from among all the House of Yoseif. All of Yisroel wronged you, I more then everyone. I have come to ask you forgiveness, if you accept me then all of Yisroel will be confident that you will accept them but if you do not [accept me] they will be afraid to return to you.
  
  Verse 22
  
  
  
  Verse 23
  
  Should a man die today? This is a question. Because today I am [truly] king. Until now I thought A great man as this [Shimi] would not have shamed me unless God had decreed to end my kingdom, and He had told him, 'Curse Dovid.' But now that he regrets it I know that I am [truly] king.
  
  Verse 24
  
  
  
  Verse 25
  
  He had not tended to the hair [between] his legs. Denoting fixing up, the removing of the hair between his legs.
  His moustache. <i>Grenon</i> in O.F.
  
  Verse 26
  
  Why did you not you go with me? To leave Yerusholoyim when I left.
  
  Verse 27
  
  Because your servant is lame. And I can not walk on foot.
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  Accompanying him. To accompany him.
  
  Verse 33
  
  Because he was a very great man. In terms of wealth.
  
  Verse 34
  
  
  
  Verse 35
  
  How many more years of life [do I have]. That I have to live.
  That I should go up. There are only a few left, [therefore] what pleasure will I have from your providing for me.
  
  Verse 36
  
  Between something good or bad? Between good food and bad food. Our Rabbis of blessed memory said, He overindulged in sexual relations causing old age to overtake him.7<i class="footnote">Shabbos 152a. Otherwise even an eighty year old man would not have deteriorated to that extent.</i>
  
  Verse 37
  
  Your servant will just cross over. You servant will accompany you a little further after you cross the Yardein.
  This type of reward. That is not good for me.
  
  Verse 38
  
  Your servant Kimhom. It was his son.
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  Because the king is close to us. He is from our tribe.
  Have any presents. As we find, "A present".8<i class="footnote">Bereishis 43:34.</i> A present from the king's palace.
  
  Verse 44
  
  We have ten parts of the king. Because we are altogether ten tribes.
  And also more right in Dovid. Although he is a closer relative of yours nevertheless we have more ownership of him then you do because we have ten parts [of him].
  Why have you made light of me? That you should be first, was I not the first to request to have my king return? Prior to this our request came to him to have him return as it is written earlier,9<i class="footnote"></i> "while the messages of all Yisroel are coming to the king."
  The words of men of Yehudah overpowered. Language similar to "Improve".10<i class="footnote">Tsaphania 2:1.</i> The words of the men of Yehudah were more logical and they prevailed because they showed [as evidence] the letter Dovid had sent them [saying] "Why should you be the last to request" that the king return etc." This is what is explained in Agadah. Some explain וַיִקֶשׁ to denote hard and strong and that is Yonoson's translation, "overpowered."
  
  
  
  
  
  Verse 1
  
  There, he invited. Invited Language like that of "He invited his guests."1<i class="footnote">Tsaphania 1:7.</i> "Avsholom invited all the king's children."2<i class="footnote">Shmuel II, 13:23.</i> Language denoting "inviting".
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  Rally the men of Yehudah. That they should be here within three days.
  And then you be back here [to meet me]. After three days be sure to be back here before me because he [Dovid] wanted to chase after Shevah, the son of Bichri.
  
  Verse 5
  
  But was delayed past the appointed time. He found Rabbis who had begun to learn a tractate in the Talmud, as is stated in Sanhedrin.3<i class="footnote"></i>
  
  Verse 6
  
  Take your master's servants. Now that Amosoh, the commanding officer was delayed and had not yet brought the soldiers of Yehudah, you take from the men in my entourage and chase after him.
  To escape to out of our sight. And he will escape right before our eyes, this is an abbreviated verse.4<i class="footnote">Missing the word עַצְמוֹ.</i>
  
  Verse 7
  
  
  
  Verse 8
  
  Close to his loins. Very close to his body along the width of his loins, this was not the usual way of carrying a sword. He did so to make it easy for it to fall out so it would not be necessary to take it out of its sheath.
  He started out [towards Amosoh.]. Towards Amosoh.
  And it fell out. The sword [fell out] from its sheath because it was smooth and sharp and was not hanging on the side of his thigh but it was along the width of his loins. As soon as he [Yoav] leaned forward towards the ground it [the sword] fell out of its sheath and he grabbed it with his right hand without Amosoh noticing anything.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  When he saw that all who passed by it remained there. When the man saw that everyone who passed by it would remain there.
  
  Verse 13
  
  When it was withdrawn. When it was removed as we find. "When the impurities are removed from silver",5<i class="footnote">Mishlei 25:4.</i> and as find "When the wicked are removed from before the king".6<i class="footnote">Ibid, 25:5.</i>
  
  Verse 14
  
  He [Shevah] went through all the tribes of Yisroel. Shevah, the son of Bichri [went] to convince them to declare him king over them.
  All the Beirim. I do not know what it is.
  
  Verse 15
  
  And it [the city] held by virtue of its inner wall. [Yonoson translates:] "They surrounded it strongly." Some interpret וַתַּעֲמדׁ בַּחֵל to have a meaning like "the inner wall and the outer wall".7<i class="footnote">Eichoh 2:8.</i> They had [already] cause the outer wall to fall and it [the city] fortified itself to hold fast by virtue of the inner wall.
  
  Verse 16
  
  
  
  Verse 17
  
  Are you Yoav? That it is said of you "Who sits among the wise at their assembly."8<i class="footnote">Further on 23:8.</i>
  
  Verse 18
  
  You should have talked [peace] first. You should have talked peace first. If they had answered you that they wanted peace and had opened their city to you then you should not have gone to war against them.
  If you had asked [for peace] with Oveil. If your soldiers had asked for peace with this city called Oveil.
  They would have completely [cooperated]. The people of the city would have immediately made peace with you.
  
  Verse 19
  
  I am [from the people of the city] that are loyal and trustworthy to Yisroel. I am from the people of the city that are loyal and trustworthy to Yisroel and to the king. An Aggadic Midrash [states:] this was Serach, the daughter of Asher. I faithfully rewarded those who faithful [to God]: Through me, the location of Yosef's coffin was revealed to Moshe. I told Yakov that Yosef was alive.
  
  Verse 20
  
  Far be it, far be it from me. Far be it from me, far be it from the king.
  
  Verse 21
  
  Lifted his hand against the king, Dovid. Against the king even if it were not Dovid he is punishable by death. Alternatively if it were against Dovid [who is a scholar] even if he was not the king, he [Shevah] is punishable by death. All the much more so [now that he has rebelled] against the king, against Dovid. This is how this verse is expounded upon in the Midrash Koheles.
  
  Verse 22
  
  The woman came [and spoke] to all the people. It is taught in a Tosefta:9<i class="footnote">Terumos 7:23.</i> "She said to them, 'Since both he will be killed and they will be killed [they should] hand him over to them.10<i class="footnote">To Yoav’s men.</i> If he were able to be saved, for example he was inside and you were on the outside and you were in mortal danger [fighting Yoav] [but] he could escape11<i class="footnote">While you would be fighting.</i> [then we have a rule that] it is prohibited to let one person be killed in order to save another, [therefore, you cannot] have him killed to save yourselves. But now that he is [anyway] going to be killed with you because the walls have been breached and there is no possibility of escape,12<i class="footnote">For anyone.</i> [then] it is better that he alone die and you should not die along with him.' Rebbe Shimon said, this is what she said to them, 'Anyone who has rebelled against the kingdom of the House of Dovid is punishable by death.'13<i class="footnote">Threfore Shevah must be killed in order for you to be spared.</i>
  
  Verse 23
  
  Yoav commanded the entire army. Despite the fact that Dovid had said to Amosoh, "I will make you the commanding general in Yoav's stead",14<i class="footnote">Earlier in 19:14.</i> now that Amsoh was dead Yoav was not replaced. And because of Yoav [remaining commander], he [Dovid] had to appoint his [Yoav's] friends.15<i class="footnote">To the positions mentioned in the next few verses.</i>
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Eiroh the Yoiri. Yonoson translated: "Eiroh who gives forth light from Tekuah." And so is he referred to in this book Eiroh ben Eikash of Tekuah. He was called Yoiri because it is taught in Menochos,16<i class="footnote">Menochos 85b.</i> "Tekuah was first in [olive] oil," because olive oil was prevalent there from which candles are lit [in the Beis Mikdosh].
  Was a Kokein for Dovid. He [Dovid] would give him [Eiroh] all his Kehunah gifts, that is what our Rabbis explained.17<i class="footnote">Eiruvin 63a.</i> The simple explanation of the verse is that he [Dovid] made him [Eiroh] an officer and a judge.
  
  
  
  
  
  Verse 1
  
  On account of Shaul. On account of the sin regarding Shaul who was buried immediately and secretly as the men of Yovish Gilod stole his body and buried him. [Consequently] he was not eulogized with the respect due him.
  And his bloody House. Because he killed out Nov, the city of Kohanim.
  And because he killed the Givonim. When he killed out Nov, the city of Kohanim, he killed seven people from among them [the Givonim]. Two wood cutters, two water drawers, the sexton, the announcer and the scribe. This is what is explained in Yerushalmi Talmud, in Maseches Sanhedrin.1<i class="footnote">Yerushalmi Sanhedrin 29a.</i> [But] our Rabbis said,2<i class="footnote">Yevomos 78b.</i> On account that he [Shaul] killed the Kohanim [of Nov] that provided food for them [the Givonim], consequently Scripture considers it as if he killed them [as well]. Do not wonder that God demanded retribution for the lack of respect given to him3<i class="footnote">i.e., the proper eulogy due him.</i> and simultaneously demanded retribution for his sin,4<i class="footnote">of killing out Nov.</i> because this what is what it is written, "Who has done His work,"5<i class="footnote">Tsafanyoh 2:3.</i> when the person is being judged his good works [are remembered] this what we are taught in Maseches Yevomos.6<i class="footnote">Yevomos ibid, See Rashi there.</i>
  
  Verse 2
  
  And spoke to them. Words of appeasement [asking them] to put aside their feelings [of anger] and forgive Shaul and his household.
  The Givonim were not part of the Bnei Yisroel. This is to say that they displayed how cruel they are, because they are not descendants of our forefather Avrohom. They have proven themselves unworthy to join with Yisroel and hence Dovid decreed that they not be permitted to marry into the Jewish community. He [Dovid] said, This nation [of Yisroel] has three characteristics, the people are merciful, they possess shame and perform kindful deeds for others. Whoever has these three characteristics is worthy of joining it [Yisroel].7<i class="footnote">They have shown themselves to be cruel and unmerciful and hence they do not deserve to join together with Yisroel. Yevomos 79a.</i>
  Sworn to them [that they would let them live]. During the days of Yehoshua when he made woodcutters and water drawers for the Altar.8<i class="footnote">Yehoshua 9:27.</i>
  In his zeal to avenge the Bnei Yisroel. Because he [Shaul] intended to clean and purify Yisroel and to take care of their [Yisroel's] needs, he wanted to kill them. This anger was for a good purpose as we find "Are you zealous for my sake?"9<i class="footnote">Bamidbar 11:29.</i> And we also find "by the zeal for God's sake" as was said of Yeihuh.10<i class="footnote">See Melochim I, 19:10.</i> This is the simple explanation of our verse. [But] according to the Midrashic intepretation, he [Shaul] only ordered that the kohanim be killed. And the zeal described here was not for a good purpose but rather for a bad purpose because he [Shaul] knew that his kingdom would not continue further from the day that he did not heed God's commandment concerning Amoleik,11<i class="footnote">Shmuel I, 15:9.</i> and from that time on, he was angry [and persecuted] them.
  
  Verse 3
  
  So that you should bless the heritage of Adonoy? Pray for them.
  
  Verse 4
  
  We are not interested in silver or gold from Shaul. We are only interested in [retribution against] people. He [Dovid] wanted to appease them with money but they did not want [to accept it]. He [Dovid] said, "It may be that they are embarrassed of each other." [Therefore] he went and tried to appease each one individually [but] they [still] would not be appeased. That is why it is written here, "I am not interested in silver or gold etc" in singular form.12<i class="footnote">The verse is written with לִי in singular form, but is read with לָנוּ, plural form indicating that Dovid tried to appease them both collectively as a group and also on an individual basis.</i> This I saw in the Yerushalmi Talmud.13<i class="footnote">Sanhedrin 29a.</i>
  And we are interested in killing anyone. Among the rest of the Bnei Yisroel because they did not agrieve us.
  
  Verse 5
  
  And intended to destroy us. He said in his heart that we should be destroyed [and prevented] by him "from establishing etc." He intended to destroy us.
  Intended. He intended to destroy us.
  
  Verse 6
  
  We will hang them. Hanging.
  Before God. In the name of God, to publicize His edict.
  The chosen one of God. A heavenly voice came forth and said, "The chosen one of God."14<i class="footnote">The Givonim who hated Shaul would be unlikely to call him, “the chosen one of God.”</i>
  
  Verse 7
  
  The king had pity. He prayed for pity on Mephivoshes that the Ark should not detain him; because Dovid had them [Shaul's children] pass before the Ark, whomever the Ark detained, was put to death.15<i class="footnote">i.e., was handed over to the Givonim who subsequently put them to death. Yevomos 79a.</i>
  
  Verse 8
  
  Sons of Michal, the daughter of Shaul who had bore them to Adriel. Did Michal give birth [to these children]? It was Meirav who bore [those children] to [Adriel]. [The explanation is] that Meirav gave birth [to them] and Michal16<i class="footnote">Meirav’s sister.</i> raised them, that is why they are called by her name because someone who raises male and female orphans in their house it is considered as if that person gave birth [to the child] and [the child] is called by his name.17<i class="footnote">Sanhedrin 19a.</i>
  
  Verse 9
  
  At the beginning of the harvest. During the days of Nisson.
  
  Verse 10
  
  Until the rains fell on them. During the rainy season in Tishri. Their bones were not removed for burial. But is it not written, "His body should not remain [hanging] overnight"18<i class="footnote">Devorim 21:22. Why did Dovid let this happen?</i>? However they reasoned that it is better that one of the letters of the Torah be uprooted in order that God's Name be publicly sanctified. Passersby would ask "Why have these people come to this fate?" They were told [in response], "They are royal sons." "What did they do [wrong]?" "They assaulted downtrodden foreigners." [The passersby] would say, "There is no people better to associate with then this people."19<i class="footnote">Yevomos 79a.</i>
  
  Verse 11
  
  
  
  Verse 12
  
  He took Shaul's bones. He [Dovid] was told concerning them, "Because of Shaul"20<i class="footnote">Earlier in 21:1.</i> who was not eulogized according to halachah.
  
  Verse 13
  
  They gathered the bones. Of the seven people that were hung there.21<i class="footnote">In verse 9.</i>
  
  Verse 14
  
  Everything that the king had commanded. To eulogize them in all of the cities of Yisroel.
  
  Verse 15
  
  
  
  Verse 16
  
  A spear case weighing. It is like a case that is at the top of spear's handle that is called aristuille in O.F., and it is made like a hat There is something comparable to it in Maseches Zevochim, "What were the pomegranates of the tunic22<i class="footnote">Zevachim 88b. The tunic worn by the Kohein Godol.</i> similar to? They were like the caps on babies' heads" The caps [are called] hemles in O.F.
  Who was armed. Armed with a new sword. I heard [an explanation] that on that day he was intitiated into the wearing of battle dress and it is the manner of those so initiated to [try to] be successful and mighty on the day of their initiation to make a name for themselves. That is why, he said he was going to kill Dovid.
  
  Verse 17
  
  [Came] to his aid. He helped him with his prayer as is brought in [chapter] Cheilek.23<i class="footnote">Sanhedrin 95a.</i>
  
  Verse 18
  
  There was more war. This [war] came before all [those mentioned here] and is only recounted here to combine the deaths of the four sons of Orpoh.
  
  Verse 19
  
  Elchonon. Dovid.24<i class="footnote">We know that it was Dovid who killed Golias in Shmuel I, 17:51, consequently this Elchonon must be Dovid.</i>
  The son of Yari [whose family] were weavers. His family weaved the partition curtain of the Beis Hamikdosh that is [also] called a forest.25<i class="footnote">The Beis Hamikdosh is called a forest because it was made with planks of acacia wood, see Shmos 26:15.</i>
  Like that of the weaver's rod. [Yonoson translates:] "Like the weaver's rod," that is called "ensouple" in O.F. Let a weaver come and stand up against a weaver['s instrument].
  
  Verse 20
  
  A giant man. As [Yonoson] translated, "A man of [great] measure," the root [portion] of the word are the letters מ and ד.26<i class="footnote">The ין being a suffix.</i> We find [similarly] from the word שאון27<i class="footnote">Tehilim 65:8.</i> [roar] the root letters are ש and א and from the word הָמוֹן28<i class="footnote">Bereishis 17:4.</i> the root letters are ה and מ.29<i class="footnote">These two words also having ין as a suffix.</i> In Divrei Hayomim30<i class="footnote">Divrei Hayomim I, 11:23.</i> it is written, "A man of measure"31<i class="footnote">Concerning this same giant refered to in our verse but there the word מִדָּה is used without the suffix ין.</i> i.e., a very tall man who had people measuring his height.
  Numbered six each etc. Our Rabbis explained in Maseches Bechoros32<i class="footnote"></i> that the verse had to tell us "twenty-four"33<i class="footnote">Despite the fact that given that his two hands and two feet had six digital extremities each, which obviously totals twenty-four.</i> in order that you should not say that the fingers of his two hands only came to a total of six and that the toes of his [two] feet only came to a total of six that is why it is written, "twenty-four." If it had written in our verse only 'twenty-four" and not had said "six each," I would have [mistakeingly] said, there were seven on one [hand or foot] and five on the other. And what is the verse trying to indicate by the word "number"? That all these digital extremities could be counted in the normal arrangement of fingers on a hand.
  
  
  
  
  
  Verse 1
  
  On the day Adonoy saved him. In his old age after all his troubles had passed and he had survived all of them.
  And from the hands of Shaul. Shaul was part of the general grouping [of "his enemies"]?1<i class="footnote">I.e. Why is he being singled out?</i> but he was his greatest enemy and pursuer. Similarly [we find], "Nineteen men and Asohel2<i class="footnote">Earlier in 2:30. where Asohel is singled out because he was equal to all of them as Rashi points out there.</i> Similarly, "Go spy out the land and Yericho."3<i class="footnote">Yehoshua 2:1.</i> And similarly, "King Shlomo loved [many] foreign women and [he loved] the daughter of Pharoah."4<i class="footnote">Melochim I, 11:1.</i>
  
  Verse 2
  
  My Rock, my Fortress. They are words denoting strength. Rock is obvious in its connotation [of strengh]. Fortress is [a reference to] a fortress amongst the forests that is called flassant in O.F. It is [also] a reference to the miracle that occurred by the rock at the crossroads5<i class="footnote">Shmuel I, 23:28.</i> and the fortresses of the forest.6<i class="footnote">Ibid, 23:19. Dovid’s location was betrayed to Shaul but eventually when Shaul reached the crossroads, he chose not to chase after Dovid.</i>
  My Rescuer. He saved me when I was with Yisroel's army at war and other times He saved me when I was alone7<i class="footnote">Rashi is explaining why Dovid in effect, says “me” twice. מְפַלְטי means “My Rescuer” and לי means “me”.</i> for example [He saved me] from (the inhabitants of Nov)[“Yishbi-Benov”].
  
  Verse 3
  
  My Rock. Language denoting a rock because a rock protects passerby from the rain and from the winds. Abriments in O.F.
  I take refuge. Language denoting a covering that I was able to be protectively covered.
  My Stronghold. He supported me.
  My Refuge. I would run to him for protection.
  
  Verse 4
  
  I call to Adonoy in praise. As it is translated, when I called Him, I praised Him (with my mouth) because I trusted that I would be saved from my enemies. And it is possible to interpret the words אֶקְרָא and אִוׇּשֵׁעַ as being used in the present tense.
  
  Verse 5
  
  Surrounded me. Surrounded me.
  Death's destruction. As [Yonoson] translates, "Like a woman sitting on the birthing chair," that is the name of the stone seat where women give birth.8<i class="footnote">It’s name in hebrew is מַשְׁבֵּר.</i>
  The deluge. Soldiers pouring forth like a stream.
  
  Verse 6
  
  The agony. As [Yonoson] translates, "Groups," as [we find], "Group of prophets."9<i class="footnote">Shmuel I, 10:5.</i>
  Were before me. Came before me.
  
  Verse 7
  
  In my distress I called to God… He hears. This is typical of the present tense it uses both past and future at the same time.10<i class="footnote">אֶקְרָא is in past tense and וַיִשְׁמַע is in future tense.</i>
  
  Verse 8
  
  Shook and shuddered. This is not referring to the miracles that happened to him but to the miracles that happened to Yisroel and the beginning of the verse is connected to the end.
  When God became angry. The word כי is being used here to mean "when," and this is its interpretation, when God became angry on account of his antagonists the world shook and shuddered and the pillars of heaven trembled and shook.
  
  Verse 9
  
  Smoke rose from His Nostrils. Such is the manner of an angry person, smoke comes out of his nostrils and so [we find], "Smoke has risen from My nostrils."11<i class="footnote">Yeshayohu 65:5.</i> This is always the meaning of the words "Anger of the nose," the nose flares and lets out air.
  Fire from His Mouth consumed [the wicked]. Through the decree utterred from His Mouth fire [came forth] and consumed the wicked.
  
  Verse 10
  
  He bent heaven. To take revenge from His enemies, from Mitzrayim and from Pharoah.
  
  Verse 11
  
  
  
  Verse 12
  
  He put [a protective] darkness around. For [protective] cover as it says, "The pillar of cloud and the darkness separated between Mitzrayim and Yisroel."12<i class="footnote">See Shemos 14:20.</i>
  Abundant waters, thick clouds of the sky. From where did the darkness come? They came from thick clouds that sprinkle water on the earth.
  Sprinkled. [This is] language that denotes a sieve, [the water] falls to the earth in small droplets. This [same language] is used in many places in Aggadah, "They dice it in a sieve," Some interpret חַשְׁרַת as denoting a binding, that the skies became bound up with clouds because of the water [in them] as [the word] "the spokes"13<i class="footnote">Melochim I, 7:33.</i> used [in connection with] the wheels of a wagon. They are wooden spokes that bond and bind the wheel's perimeter together.
  
  Verse 13
  
  From the brightness before Him. You should not conclude that He dwells in darkness14<i class="footnote">I.e., because the previous verse mentioned darkness in connection with God. Furthermore, the verse here is describing punishment meted out to Yisroel’s enemies. The verse is telling us that the punishment’s source is light.</i> but rather it is light that is within the boundary and it is from that light that is before Him that the burning coals of fire [came forth]. [It is from there] that the arrows were shot at Mitzrayim.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  The foundations of the earth were revealed. The deep seas split open. When the Reed Sea split all the world's waters split [as well].
  By the wind. From the force of wind blowing from His Nostrils.
  
  Verse 17
  
  
  
  Verse 18
  
  They were too powerful. When they were overpowering.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  For my rightesnous. When they [the people of Yisroel] followed God into the desert and had faith in His promise.
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  To the Kind, Sincere, Pure. [These three nouns] represent the three Patriarchs. God paid the reward of their righteousness to their children.15<i class="footnote">Kind refers to Avrohom, sincere refers to Yitchok and pure refers to Yakov.</i>
  
  Verse 27
  
  And to those who are crooked. [This refers to] Paroh
  You act perversely. [This is] language denoting jagged and crooked. In the book of Tehilim16<i class="footnote">Tehilim 18:27. Chapter 18 of Tehilim is a repetition of this song of Dovid almost verbatim.</i> it is written, תִּתְפַּתָּל.17<i class="footnote">Rashi is proving that the root of this word is פתל.</i> An alternative explanation,18<i class="footnote">Of the previous verses starting from verse 17.</i> [when writing] "He delivers [salvation] from on high,"19<i class="footnote">Earlier in our chapter, verse 17.</i> [Dovid] was refering to himself.20<i class="footnote">Not to the people of Yisroel in general.</i> When he was rushing to escape Shaul [and had reached] the rock at the crossroads,21<i class="footnote">In Shmuel I, 23:26.</i> and was close to being captured an angel came to Shaul saying, "Go quickly because the Pelishtim have spread out [in battle formation over the terrain.]"22<i class="footnote">Ibid 23:27.</i> "He rewarded me…according to my righteousness."23<i class="footnote">Earlier in our chapter, verse 25.</i> [Refering to the fact] that I did not kill him [Shaul] when I [instead just] cut off the corner of his coat.
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  The word of Adonoy is clear. It is clear, He makes promises and keeps them.
  
  Verse 32
  
  
  
  Verse 33
  
  He cleared my path to perfection. From any obstacle, from any sin and from any danger until there was peace and [the land was] conquered.
  
  Verse 34
  
  
  
  Verse 35
  
  My arms to bend a copper bow. So that a copper bow can be bent by my arms because I have the strength to bend them. Dovid had bows hanging in his palace, and kings of other nations would come and see them and ask each other, Do you think that he can bend them? This is only to scare us. Dovid would hear them and would take them [the bows] and bend them in front of them [the kings]. The binding of a bow is denoted by the word חִתַּת24<i class="footnote">In our verse it says ונחת, חתת is it’s root.</i> and so [we find], "Your arrows have been shot into me".25<i class="footnote">Tehilim 38:3.</i>
  
  Verse 36
  
  You have been abundant for my sake with Your humility. You have been abundant for my sake, with Your humility.
  
  Verse 37
  
  You have expanded my stride. When a man keeps his legs together, it is easier for him to fall, and so it says, "When you travel, do not narrow your stride."26<i class="footnote">Mishlei 4:12.</i>
  My ankles. My ankles.
  
  Verse 38
  
  
  
  Verse 39
  
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  Verse 42
  
  They cried out there was no one to deliver them. The words of verse are not written in order [the proper order should be] "They will cry out to Adonoy but He will not answer them and no one will deliver them"27<i class="footnote">The two words ואין מושיע need to be removed from their position at the beginning of the verse and placed instead at the end of the verse as its last two words.</i> as [we find], "Man will turn to his Maker",28<i class="footnote">Yeshayohu 17:7.</i> as if to say "turn".29<i class="footnote">i.e., ישעה means “turn to.”</i> Menachem connected [the word יִשְׁעֶה] with [the verse,] "Adonoy listened to Hevel",30<i class="footnote">Bereishis 4:4.</i> and he [Menachem] interpreted it as "listening." This word can be used to denote both the listener and the listened to as [we find], "Yitzchok implored Adonoy… and Adonoy listened to him."31<i class="footnote">Bereishis 25:21.</i> So too here "They will implore [God] and they will not be saved"32<i class="footnote">In our verse.</i> is a case where the word יִשְׁעוּ is refering to the one praying and "Adonoy listened…"33<i class="footnote">By Hevel’s offering.</i> is a case where the word is refering to the [Holy] One being prayed to.
  
  Verse 43
  
  I will trample them. I will trample them. There are many cases like this in the book of Yechezkiel, [such as] "You will trample with your feet"34<i class="footnote">Yechezkiel 6:11.</i> [and] "You trampled with [your] foot."35<i class="footnote">Ibid, 25:6.</i>
  
  Verse 44
  
  Antagonists. From Doeg, Achitophel, Shaul and the Ziffites.
  You preserved me to be a leader of nations. He kept me hidden for this purpose. The Midrash Aggadah [interprets our verse], "Dovid said, "Master of the universe, spare me from [potential] judgement concerning [the people of] Yisroel for if I shall cause [Yisroel] to turn away [from You] or I rule them harshly during the course of my service I will be punished [by You]. Rather, make me the leader of the Pelishtim and let them serve me [because] I will not be punished on their account.
  
  Verse 45
  
  Lied to me. Out of fear they told me lies.
  [As soon] as their ears hear [my wish] they listen to [and obey] me. Even when they are not in my presence they are fearful of me [to the point that as soon] as their ears hear [my wish], they move [to obey] my command.
  
  Verse 46
  
  Foreign people will wither. Will wither [Similar to] the language of "I will become withered".36<i class="footnote">Yirmiyahu 8:11.</i> Pagisterant in O.F.
  They will become lame. Lame people.
  From [the agony of] their imprisonment. From the tortures of imprisonment that I will inflict upon them.
  
  Verse 47
  
  Adonoy lives. Who does all of this for me.
  
  
  
  
  
  Verse 1
  
  These are Dovid's words. Dovid's last prophecy. What were the first words? The words of the song that were said above.1<i class="footnote"></i> But all the songs and praises that he [Dovid] said are not called "words".2<i class="footnote">The use of the word דִּבְרֵי here denotes prophecy, not songs and praises.</i>
  Raised on high. Raised from Above.3<i class="footnote">The word עָל, is used to denote לְמַעְלָה, “Above.”</i>
  Sweet songs for Yisroel. Yisroel does not sing any songs in the Beis Hamikdosh other then his [Dovid's] songs and hymns.
  
  Verse 2
  
  Speaks through me. He bestowed His holy spirit on me and spoke through me. Whenever [the verse refers] to prophecy, the word דִּבֵּר is appropriate as [we find] "Did [Adonoy] only speak to Moshe, He also spoke to us."4<i class="footnote">Bamidbar 12:2.</i> "I will speak through him."5<i class="footnote">Ibid 12:6.</i> The reason for it is because the spirit enters into the prophet and speaks through him.
  
  Verse 3
  
  The Rock of Yisroel spoke to me. The Rock of Yisroel spoke to and commanded me that I should be a ruler over men, over Yisroel who are called "men" as it is written, "You are men." [He also told me] that I will be a righteous person, a ruler and a God fearing person. Our Rabbis interpreted [this verse] with a different explanation:6<i class="footnote">Moed Koton 16b.</i> Dovid said [as follows:] "The God of Yisroel spoke to me, the Rock of Yisroel spoke to me, I am ruler over men. And who rules over me? The righteous man, because I [may] issue a decree and he [can] annul it." But according to the flow of these verses it is the first explanation that is the simple interpretation of these verses.
  
  Verse 4
  
  As day breaks with the sun shining. He promised me that my glory will continuously grow like the light at day break which gets brighter and brighter.
  A cloudless morning. A light that does not dim.
  [Brighter] then the light that comes with the rain that nourishes the land. My morning is brighter then the light that comes with rain, which is a clear warmth [shining forth] rays of light. When the rain falls on vegetated earth and the sun shines on it and causes it to brighten. And this is how the verse is interpreted, More then the light that comes from rain [falling on] vegetated earth.
  
  Verse 5
  
  For is not my house with God. That I should have a cloudy morning.
  For an eternal convenant. [This refers to] the Torah that He placed for me, that He has arranged for all my household, and kept there.
  All my hopes and desires [are before God]. My needs are set before Him. This is a shortened verse.7<i class="footnote">The verse itself mentions Dovid’s hopes and desires but does specify anything further about them.</i>
  Because [my kingdom] will never be outgrown. There will be no other king after my kingdom.8<i class="footnote">As God promised Dovid earlier in 7:13 that his kingdom will be eternal.</i> Another interpretation: He has made an eternal convenant for my House, that my kingdom shall be everlasting and this convenant is known to all, it is mentioned by all the prophets.
  
  Verse 6
  
  Like an itinerant thorn. <i>Cordon</i> in O.F. When [this thorn is] young it is soft. It then travels to and fro and eventually hardens until it is [so sharp that it is] unable to be held in one's hand.
  
  Verse 7
  
  Any man wanting to touch them should don. He must cover his body with armor and arm himself with a weapon to cut it down
  They will be completely burnt totally consumed by fire. There is no solution other then burning [these thorns] and to sit and warm oneself by the fire. So too, for the wicked there is no solution other then burning in Gehennom.
  [While one] sits. [A reference to] God sitting on the throne of Judgement.
  
  Verse 8
  
  That were with Dovid, who sat in the council. Who sat in the Sanhedrin Court. That is [alluded to by the word] wisdom. "He was a leader in three [distinct areas]," He was first in beauty, wisdom and strength. He was the leader in these three categories as it is written "[A man] of understanding of attractive build and a strong soldier."9<i class="footnote">Shmuel I, 16:18. Rashi is not quoting this verse in its exact order.</i>
  Adino the Etzonite. When he was studying Torah he would fold and bind himself up like a worm10<i class="footnote">Rashi is explaining the name עֲדִינוֹ as reffering to the word מַעֲדַנּוֹת which means bindings.</i> as [we find, this word in the verse] "The bonds of Pleiades."11<i class="footnote">Eyuv 38:31.</i> And when he went out to war he was as hard as wood12<i class="footnote">Here Rashi is explaining the עֶצְנִי part of his name which contains within it the word עֵץ which means wood.</i> and would kill eight hundred men in one battle.13<i class="footnote">Tanchuma Masoei.</i>
  
  Verse 9
  
  The son of Dodo. This was his name.
  One of the three mighty men. Of the best of the mighty men.14<i class="footnote">There were more then just three men involved in fighting the Pelishtim.</i>
  When they humiliated the Pelishtim. They made an agreement with each other to fight them and to vanquish them.
  
  Verse 10
  
  But only to strip [the corpses]. Yonoson translates: "To strip the dead." There was no one to help him kill [the Pelishtim] but they were all stripping the corpses after [he had killed them].
  
  Verse 11
  
  From the mountain. From the mountain.
  For [war like] beast in the wild. [Gathering] to become troops like the beasts gather in the wild.
  
  Verse 12
  
  
  
  Verse 13
  
  Of the thirty leaders. Yonoson translates: From the men who were leaders within the army.
  
  Verse 14
  
  And a contingent of Pesishtim was then in Beis Lechem. The [Pelishtim] army was camped in the Rephoim valley and they had sent a contingent to Beis Lechem.
  
  Verse 15
  
  Who will give me water to drink. Our Rabbis said,15<i class="footnote">Baba Kama 60b. See Rashi there.</i> he [Dovid] needed to ask a [halachic] question from the Sanhedrin court that sat at the gate of Beis Lechem.16<i class="footnote">The “water” of our verse is referring to Torah which is compared to water. See Devorim Raboh 7:3.</i>
  
  Verse 16
  
  He offered it as a libation to Adonoy. He said, "This is what I learned at Shmuel the Romosi's court: If anyone risks his life for words of Torah,17<i class="footnote">Rashi is continuing with the interpretation of the verse that the water is a reference to words of Torah.</i> we should not recite the halachah in his name." If so, what is meant by "And instead he offerred it as a libation to Adonoy",18<i class="footnote">This sounds as if Dovid has accepted the halachic ruling.</i> he [only] recited it in the name of the Gemorah.19<i class="footnote">The ruling is not to be said over in their name.</i>
  
  Verse 17
  
  [Do I want] the blood of [these] men. Language denoting astonishment.
  
  Verse 18
  
  
  
  Verse 19
  
  He did not reach the status of the first three. [Yonoson translates:] He did not reach [the status] of the [first] three men.20<i class="footnote">i.e. Adino the Etzonite, Elozor, the son of Dodo and Shamoh, the son of Ogaih from the mountain who were enumerated earlier in verses 8, 9 and 11 respectively.</i>
  
  Verse 20
  
  The two Moabite giants. [Yonoson translates:] "The two Moabite giants." And our Rabbis said, There was no one like him not during the first [Beis] Mikdosh nor during the second [Beis] Mikdosh.21<i class="footnote">Berochos 18b. Rashi there explains that אֲרִיאֵל is a name used for the Beis Hamikdash.</i>
  Moabite giants. Because Shlomo who built it came from Rus the Moabite.22<i class="footnote">Rashi is explaining the connection that אֲרִיאֵל, a reference to the Beis Hamikdash, has to Moav.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Of the thirty. Of all thirty in this section. Yonoson translates: "mighty men".23<i class="footnote">This is how he translates the word שְׁלשִׁים.</i>
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  Thirty-seven. They are not [all] mentioned here24<i class="footnote">Rashi seems to hold that only thirty-three of the thirty-seven are accounted for, the three first warriors, Adino, Elozor and Ahamoh. Then the thirty that are enumerated starting from verse 24 but not including Asoel, see the Metsudos Dovid on that verse.</i> and I say Yoav did not have to be mentioned because he was the general [commanding] the army and the rest that are missing it is possible that they are three or four sons of Yeshai.25<i class="footnote">Having accounted for thirty-three out of thirty-seven, four are missing. Rashi seems to be offering two distinct possible answers, either the four are Yoav and three of Yeshai’s sons or Yoav is not being counted here as part of the group of thirty-seven and the four missing are all sons of Yeshai.</i>
  
  
  
  
  
  Verse 1
  
  Adonoy's anger was again kindled against Yisroel. I do not know what it was [they did].
  He enticed. Stirred him up.
  
  Verse 2
  
  
  
  Verse 3
  
  Their [current] number. [Yoav meant with] the word כׇּהֵם to convey that their amount should double and the second word וְכָהֵם, to convey a second doubling to have now a total of four times [the original population] and then to again double the [new] total for one hundred times.1<i class="footnote">For a total of two hundred times the current population.</i> It follows that Yoav's blessing was more then Moshe's who said, "One thousand times you [current] number".2<i class="footnote">Devorim 1:11.</i> Furthermore, Moshe's blessing was only [to take effect] a long time [into the future] but Yoav's was intended [to take effect] immediately as it says [here], "[With] my master, the king's eyes [being able to] see it."
  
  Verse 4
  
  
  
  Verse 5
  
  [The valley of] Gad unto Yazer. He [Yoav] started with the people of Gad because they were hardened warriors. He reasoned, "If only they fight me and stop me".3<i class="footnote">From taking this census.</i>
  
  Verse 6
  
  And to a land of a new [settlement]. A place where there was a new settlement whose population was small; perhaps in the interim Dovid would reconsider and sent him a messenger to stop.
  To Don's portion. To the people of Don.
  Ya'an. The name of the place.
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  The sum of the people's census. If there was a counting, why was a [second] counting [needed]?4<i class="footnote">The verse uses two different words but they both mean “counting.”</i> He [Yoav] made two countings, one major one and one smaller one. He reasoned, "I will show him [Dovid] the smaller one and if he gets angry, I will show him the larger one." That is why the verse uses the word מִפְקָד which conveys [that something is] missing. This is how [the verse] is interpreted in the Pesikta.
  Yisroel's [total] was. They became enfeebled like a woman.5<i class="footnote">וַתִּהִי is the feminine conjugation.</i>
  Eight hundred thousand. But in Divrei Hayomim6<i class="footnote">Divrei Hayomim I, 21:5.</i> it says, "One million and one hundred thousand"? In the Aggadah of the Amoroyim7<i class="footnote">Pesikta Raba 11.</i> we find, Rabbi Yehoshua, the son of Levi said The verses fill in in one place what is missing in another place; there are two tribes which were not counted8<i class="footnote">And they account for the difference.</i> because this is what is written in Divrei Hayomim,9<i class="footnote">Ibid 21:6.</i> "Levi and Binyomin were not counted among them because the king's command was abhorrent to Yoav." Yoav said, With these [tribes] I can escape [from my commitment] and say [as an excuse] The tribe of Levi is not counted together with the rest of the tribes but [instead] is counted from one month old and up10<i class="footnote">Bamidbar 2:15.</i> [and as far as] Binyomin [is concerned] it is enough that [their ranks] were depleted by the incident of the concubine in the valley.11<i class="footnote">The story is related in Shoftim beginning in chapter 19.</i> In the tract about the thirty-two rules [by which the Torah is elucidated] [authored] by Rabbi Eliezer, the son of Rabbi Yosse the Galilite we learned [as follows], one verse says,12<i class="footnote">Divrei Hayomim I, 21:5.</i> "The [total of] all Yisroel was one million and one hundred thousand… and Yehudah [totaled] four hundred and seventy thousand." Another verse says,13<i class="footnote">Our verse here.</i> "Yisroel's [total] was eight hundred thousand… and the men of Yehudah were five hundred thousand." The difference between the two [accounts] is three hundred thousand." What happenned to them? A third verse redresses the imbalance, "The people of Yisroel by their number, of the heads of families and the officers in charge of thousands and of hundreds and their marshals serving the king in all matters pertaining to the division those entering [the service] and those leaving, for every month of the year, each division had twenty-four thousand men." This teaches us that the [missing] three hundred thousand were [already] accounted for in the royal record and did not need to be counted [again].14<i class="footnote">The amount of Yisroel soldiers numbered in Divrei Hayomim is 1,100,000. Subtracting the 800,000 Yisroel soldiers numbered in our verse, we get 300,000.</i> How does this work?15<i class="footnote">How do we account for 300,000 using this verse that only mentions 24,000.</i> Twenty four thousand for [each of the] twelve [months] gives us two hundred and eighty-eight thousand this leaves us with twelve thousand [still unaccounted for] these are the leaders of Yisroel16<i class="footnote">The leaders were not included in the 24,000 officers and marshals mentioned in Divrei Hayomim I, 27:1.</i> themselves.17<i class="footnote">Our verse of 800,000 is the figure of those who needed to be counted. the verse in Divrei Hayomim I, 21:5 includes our 800,000 in addition to the 300,000 already accounted for.</i>
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  I will afflict you with [one of] three [things]. One of three and so [we find], "With two [of my daughters] you will marry [into my family] today",18<i class="footnote">Shmuel I, 18:21.</i> i.e., with one of two. "I will take three from you" is retribution for the three [curses] you put on Shaul, "Either Adonoy will smite him or his day will come and he will die or he will go down to battle and perish."19<i class="footnote">Ibid, 26:10.</i>
  
  Verse 13
  
  
  
  Verse 14
  
  I am in great anguish. The least of them is very difficult.
  Let us fall into the hand of Adonoy. I.e. Pestilence20<i class="footnote">Controlled exclusively by God.</i> and not the sword nor famine because it [famine] is also controlled by the rich who have store houses of produce. Rabbi Alexandri said, Dovid reasoned, "If I choose the sword then [the people of] Yisroel will say [about me], 'he is relying on his strength to save himself from death but others will die', and if I choose famine they will say, He is relying on his wealth [to save himself]. I will choose pestilence against which everyone is equal."21<i class="footnote">Midrash Tehilim 17:4.</i>
  
  Verse 15
  
  From the morning until the appointed time. [Yonoson translates:] "From the time of the slaughtering of the daily morning offering until its blood was sprinkled."
  
  Verse 16
  
  The Yevusite. He was the chief officer of the Zion fortress the name of which is Yevusi.22<i class="footnote">Having formerly belonged to them, see earlier verses 5:6–5:9.</i>
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Aravnoh saw. He was hiding from the angel, this is what is written in Divrei Hayomim.23<i class="footnote">Divrei Hayomim I, 21:20.</i>
  
  Verse 21
  
  
  
  Verse 22
  
  The rake. A wooden utensil full of jagged edges which is heavy and it is constantly applied to straw; it cuts it to become fodder to feed the animals:
  
  Verse 23
  
  Aravnoh the prince. He was the chief officer of the Yevusi [fortress].24<i class="footnote">See Rashi earlier on verse 16.</i>
  
  Verse 24
  
  Fifty shekolim. [But] in Divrei Hayomim25<i class="footnote">Divrei Hayomim I, 21:25.</i> it says, "Golden Shekolim weighing six hundred," how is this possible? [The answer is] he collected fifty silver shekolim from each tribe that is [a total of] six hundred26<i class="footnote"></i> and he gave him an amount of silver that had the value of [six hundred] gold [shekolim]. We also are taught this in the end of Zevochim,27<i class="footnote"></i> "He collected an amount of silver that had a value of six hundred gold shekolim, and we also learned this in the Sifri.28<i class="footnote">Re’eh, 10.</i>