Tanach
Shmuel I 25 שמואל א כ״ה
Part of: Petuchah, I Samuel 25:2Setumah, I Samuel 25:1Setumah, I Samuel 25:32Setumah, I Samuel 25:44
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וַיָּמׇת שְׁמוּאֵל וַיִּקָּבְצוּ כׇל־יִשְׂרָאֵל וַיִּסְפְּדוּ־לוֹ וַיִּקְבְּרֻהוּ בְּבֵיתוֹ בָּרָמָה וַיָּקׇם דָּוִד וַיֵּרֶד אֶל־מִדְבַּר פָּארָֽן׃ {פ}
Shmuel died, and all of Yisroel gathered and mourned him, and they buried him at his home in Romoh. Dovid rose and went down to the wilderness of Poron.
Shmuel died, and all of Yisroel gathered and mourned him, and they buried him at his home in Romoh. Dovid rose and went down to the wilderness of Poron.
וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל וְהָאִישׁ גָּדוֹל מְאֹד וְלוֹ צֹאן שְׁלֹשֶׁת־אֲלָפִים וְאֶלֶף עִזִּים וַיְהִי בִּגְזֹז אֶת־צֹאנוֹ בַּכַּרְמֶֽל׃
There was a man in Ma'on whose business was in Carmel. The man was very wealthy; he had three thousand sheep and a thousand goats. It was the time when he was shearing his sheep in Carmel.
There was a man in Ma'on whose business was in Carmel. The man was very wealthy; he had three thousand sheep and a thousand goats. It was the time when he was shearing his sheep in Carmel.
Rashi
ומעשהו. מקנהו וקנינו:
Whose business. His cattle and possessions.
גדול. עשיר:
Wealthy. [Literally 'very great'], meaning wealthy.
ויהי בגזוז את צאנו בכרמל. ויהי יום אחד בהגיע עת גזוז צאנו בכרמל, ודרכו היה לעשות משתה ויום טוב לגוזזי הצאן:
It was the time when he was shearing his sheep in Carmel. One day, when the time of his sheep shearing came around, he was in Carmel. His custom was to make a party and a festive day for the sheep shearers.
וְשֵׁם הָאִישׁ נָבָל וְשֵׁם אִשְׁתּוֹ אֲבִגָיִל וְהָאִשָּׁה טֽוֹבַת־שֶׂכֶל וִיפַת תֹּאַר וְהָאִישׁ קָשֶׁה וְרַע מַעֲלָלִים וְהוּא (כלבו) [כָֽלִבִּֽי]׃
The man's name was Novol and his wife's name was Avigayil; the woman was intelligent and beautiful, but the man was hard and of evil deeds. He was a Calebite.
The man's name was Novol and his wife's name was Avigayil; the woman was intelligent and beautiful, but the man was hard and of evil deeds. He was a Calebite.
Rashi
והוא כלבי. מבית כלב:
A Calebite. Of the house of Caleiv.2Or, his evil nature was similar to that of a dog [= כֶּלֶב]; i.e., he was stingy and refused to share his food with others.—Ralbag
וַיִּשְׁמַע דָּוִד בַּמִּדְבָּר כִּי־גֹזֵז נָבָל אֶת־צֹאנֽוֹ׃
While Dovid was in the wilderness he heard that Novol was shearing his sheep.
While Dovid was in the wilderness he heard that Novol was shearing his sheep.
וַיִּשְׁלַח דָּוִד עֲשָׂרָה נְעָרִים וַיֹּאמֶר דָּוִד לַנְּעָרִים עֲלוּ כַרְמֶלָה וּבָאתֶם אֶל־נָבָל וּשְׁאֶלְתֶּם־לוֹ בִשְׁמִי לְשָׁלֽוֹם׃
Dovid sent ten youths, and Dovid said to the youths, "Go up to Carmel and come to Novol, and greet him in peace in my name.
Dovid sent ten youths, and Dovid said to the youths, "Go up to Carmel and come to Novol, and greet him in peace in my name.
וַאֲמַרְתֶּם כֹּה לֶחָי וְאַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם וְכֹל אֲשֶׁר־לְךָ שָׁלֽוֹם׃
And say, 'May it always be so. Peace unto you, peace unto your household, and peace unto all that is yours.
And say, 'May it always be so. Peace unto you, peace unto your household, and peace unto all that is yours.
Rashi
כה לחי. כה יהיה לשנה הבאה, גוזז (כה לחי. כה יהיה לשנה הבאה, מזל חי וקים). (ל"א כה לחי. אמרו על טבחו ונסכו שתראו, כן ראוי לאיש חי, לאיש זריז וחשוב, כמו (שמואל-ב כג כ) בן איש חי רב פעלים, חי ומזורז, בעל מעשים, ע"כ):
So. So will he be [shearing] in the coming year.3See Rashi in Bereishis 18:10. So shall be in the coming year, living and enduring.) Another version is: So to the living. Say this concerning his meal and his wine that you will see, "So is befitting a live man, i.e., an active and esteemed man," as in "…was a live man of many heroic deeds,"4II Shmuel 23:20. [i.e.] alive and active in all his deeds.
לחי. טוב וקיים:
May it always be so. Good and enduring.
ואתה שלום וגו'. כן תהיה לאורך ימים:
Peace unto you… So shall it be for a long time.5And to emphasize its longevity, they mention שַׁלוֹם [=peace] three times in their statement.
וְעַתָּה שָׁמַעְתִּי כִּי גֹזְזִים לָךְ עַתָּה הָרֹעִים אֲשֶׁר־לְךָ הָיוּ עִמָּנוּ לֹא הֶכְלַמְנוּם וְלֹֽא־נִפְקַד לָהֶם מְאוּמָה כׇּל־יְמֵי הֱיוֹתָם בַּכַּרְמֶֽל׃
Now, I have heard that they are shearing for you. Now, your shepherds were with us; we did not shame them and not a thing of theirs was missing all the time they were in Carmel.
Now, I have heard that they are shearing for you. Now, your shepherds were with us; we did not shame them and not a thing of theirs was missing all the time they were in Carmel.
Rashi
לא הכלמנום. אם נצרכו לנו לשום דבר, לא השיבונום ריקם:
We did not shame them. If they needed us for anything, we did not send them back empty-handed.6We did not cause them physical harm.—Targum Yonoson.
ולא נפקד להם. מצאנום כי שומרים היינו להם:
Not a thing of theirs was missing. Of your flocks, for we were watching them.7And we protected them from attack by wild animals.—Mahri Kra.
שְׁאַל אֶת־נְעָרֶיךָ וְיַגִּידוּ לָךְ וְיִמְצְאוּ הַנְּעָרִים חֵן בְּעֵינֶיךָ כִּֽי־עַל־יוֹם טוֹב בָּנוּ תְּנָה־נָּא אֵת אֲשֶׁר תִּמְצָא יָֽדְךָ לַעֲבָדֶיךָ וּלְבִנְךָ לְדָוִֽד׃
Ask your youths and they will tell you; may the youths find favor in your eyes, for we have come on a festive day. Please give whatever you can spare to your servants and to your son, Dovid.'"
Ask your youths and they will tell you; may the youths find favor in your eyes, for we have come on a festive day. Please give whatever you can spare to your servants and to your son, Dovid.'"
Rashi
וימצאו הנערים. שלי, חן בעיניך, בטובה שיגידו לך עבדיך מהם עליהם:
May the youths find. My youths, find favor in your eyes, for the kindness which your servants will tell concerning them.
כי על יום טוב באנו. על סמך משתה ויום טוב שיש לך, באנו עתה לשאול דבר אחר: ערב ראש השנה היה, וצריכין אנו לסעודת יום טוב:
For we have come on a festive day. Relying on the party and festive day which you have, we have now come to ask.8Without burdening you additionally because you already have prepared a lavish feast.—Radak. Another explanation is, that this was the eve of Rosh Hashonoh [so they said,] "We are in need of a holiday feast."9Rosh Hashanoh is a holiday in which Scripture [Nechemyah 8:10] stresses to send food to the needy.
וַיָּבֹאוּ נַעֲרֵי דָוִד וַיְדַבְּרוּ אֶל־נָבָל כְּכׇל־הַדְּבָרִים הָאֵלֶּה בְּשֵׁם דָּוִד וַיָּנֽוּחוּ׃
Dovid's youths came and spoke to Novol in accordance with all these words, in Dovid's name, and then they rested.
Dovid's youths came and spoke to Novol in accordance with all these words, in Dovid's name, and then they rested.
Rashi
וידברו אל נבל ככל הדברים האלה בשם דוד וינוחו. יגעים היו מטורח הדרך, ונזדרזו למצות דוד, ולא נחו עד שדברו אליו, ואחר כך וינוחו ויונתן תרגם: ופסקו, כלומר פסקו מלדבר עוד, עד שישמעו תשובתו:
And spoke to Novol in accordance with all these words, in Dovid's name, and then they rested. They were tired from traveling, yet they were quick to execute Dovid's command, and did not rest until they spoke to him, and afterward they rested. Targum Yonson renders, however, and they ceased, i.e., they stopped speaking further, until they would hear his reply.
וַיַּעַן נָבָל אֶת־עַבְדֵי דָוִד וַיֹּאמֶר מִי דָוִד וּמִי בֶן־יִשָׁי הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים אִישׁ מִפְּנֵי אֲדֹנָֽיו׃
Novol replied to Dovid's servants, and said, "Who is Dovid and who is the son of Yishay? Nowadays many are the servants who break away from their master.
Novol replied to Dovid's servants, and said, "Who is Dovid and who is the son of Yishay? Nowadays many are the servants who break away from their master.
Rashi
מי דוד. מה הוא חשוב שאתן לו את שלי, הלא מרות המואביה בא:
Who is Dovid. Of what importance is he that I should give him mine? Is he not descended from Rus the Moavite?10And as such, Novol questioned Dovid’s right to the throne. See Talmud Yerushalmi Sanhedrin 2:3.
וְלָקַחְתִּי אֶת־לַחְמִי וְאֶת־מֵימַי וְאֵת טִבְחָתִי אֲשֶׁר טָבַחְתִּי לְגֹֽזְזָי וְנָֽתַתִּי לַאֲנָשִׁים אֲשֶׁר לֹא יָדַעְתִּי אֵי מִזֶּה הֵֽמָּה׃
Should I take from my bread and my water and my meat, that I have slaughtered for my shearers, and give them to men from where I do not know?"
Should I take from my bread and my water and my meat, that I have slaughtered for my shearers, and give them to men from where I do not know?"
וַיַּהַפְכוּ נַעֲרֵֽי־דָוִד לְדַרְכָּם וַיָּשֻׁבוּ וַיָּבֹאוּ וַיַּגִּדוּ לוֹ כְּכֹל הַדְּבָרִים הָאֵֽלֶּה׃
Dovid's youths turned back to their way; they returned and came, and told him all these things.
Dovid's youths turned back to their way; they returned and came, and told him all these things.
וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו חִגְרוּ ׀ אִישׁ אֶת־חַרְבּוֹ וַֽיַּחְגְּרוּ אִישׁ אֶת־חַרְבּוֹ וַיַּחְגֹּר גַּם־דָּוִד אֶת־חַרְבּוֹ וַֽיַּעֲלוּ ׀ אַחֲרֵי דָוִד כְּאַרְבַּע מֵאוֹת אִישׁ וּמָאתַיִם יָשְׁבוּ עַל־הַכֵּלִֽים׃
Dovid said to his men, "Each man gird his sword." Each man girded his sword, and Dovid, too, girded his sword; and after Dovid went up about four hundred men, and two hundred others stayed with the equipment.
Dovid said to his men, "Each man gird his sword." Each man girded his sword, and Dovid, too, girded his sword; and after Dovid went up about four hundred men, and two hundred others stayed with the equipment.
Rashi
ויחגור גם דוד את חרבו. מכאן שמתחילין בדיני נפשות מן הקטנים בדין תחלה (סנהדרין לו א):
And Dovid too, girded his sword. From here [we learn] that we commence, in cases involving capital punishment, from the less significant first.11 See Maseches Sanhedrin 36a, that learns from here that the polling the judges’ opinions in cases involving capital punishment, starts with the less important judges; otherwise, they may feel intimidated and swayed by the opinions of the others.
על הכלים. לשמור אהליהם וכליהם:
With the equipment. To guard their tents and equipment.
וְלַאֲבִיגַיִל אֵשֶׁת נָבָל הִגִּיד נַֽעַר־אֶחָד מֵהַנְּעָרִים לֵאמֹר הִנֵּה שָׁלַח דָּוִד מַלְאָכִים ׀ מֵהַמִּדְבָּר לְבָרֵךְ אֶת־אֲדֹנֵינוּ וַיָּעַט בָּהֶֽם׃
And to Avigayil, Novol's wife, one youth from among the youths told, saying, "Behold, Dovid sent messengers from the wilderness to greet our master, but he chased them away.
And to Avigayil, Novol's wife, one youth from among the youths told, saying, "Behold, Dovid sent messengers from the wilderness to greet our master, but he chased them away.
Rashi
אחד מהנערים. שלה:
One from among the youths. Of hers.
ויעט בהם. (תרגום:) אפרחינון במלין (ילקוט שמעוני רמז קל"ד, ופירושו הכריחם בדבריו הרעים), לשון עיט (בראשית טו יא):
But he chased them away. He drove them away with words, an expression of עַיׅט [=bird].12Bereishis 15:11. Others translate וַיָעַט as ‘he kicked them out’ from the root בעט, as in Devarim 32:15.
וְהָאֲנָשִׁים טֹבִים לָנוּ מְאֹד וְלֹא הׇכְלַמְנוּ וְלֹֽא־פָקַדְנֽוּ מְאוּמָה כׇּל־יְמֵי הִתְהַלַּכְנוּ אִתָּם בִּֽהְיוֹתֵנוּ בַּשָּׂדֶֽה׃
And these men were very good to us; we were not shamed, nor did we miss anything all the time that we went with them, when we were in the field.
And these men were very good to us; we were not shamed, nor did we miss anything all the time that we went with them, when we were in the field.
Rashi
ולא הכלמנו. לא נכלמנו:
We were not shamed. We were not disgraced.
חוֹמָה הָיוּ עָלֵינוּ גַּם־לַיְלָה גַּם־יוֹמָם כׇּל־יְמֵי הֱיוֹתֵנוּ עִמָּם רֹעִים הַצֹּֽאן׃
They protected us, both by night and by day, all the time we were with them tending the sheep.
They protected us, both by night and by day, all the time we were with them tending the sheep.
וְעַתָּה דְּעִי וּרְאִי מַֽה־תַּעֲשִׂי כִּֽי־כָלְתָה הָרָעָה אֶל־אֲדֹנֵינוּ וְעַל כׇּל־בֵּיתוֹ וְהוּא בֶּן־בְּלִיַּעַל מִדַּבֵּר אֵלָֽיו׃
Now know and see what you will do, for evil has been decided against our master and upon his entire household; he is too wicked a person to speak to."
Now know and see what you will do, for evil has been decided against our master and upon his entire household; he is too wicked a person to speak to."
Rashi
כי כלתה הרעה. מאת דוד אליו:
For the evil has been decided. By Dovid against him.
והוא בן בליעל מדבר אליו. ואדונינו בן בליעל, מהיות דובר אליו מה שאני אומר אליך, כי יקצוף עלינו:
He is too wicked a person to speak to. Our master is such a base person13Or, the phrase refers to Dovid, that Dovid is such a base person that he is capable of attacking without warning.—Radak. so that I cannot tell him that which I am telling you, because he will become angry with us.
וַתְּמַהֵר (אבוגיל) [אֲבִיגַיִל] וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי־יַיִן וְחָמֵשׁ צֹאן (עשוות) [עֲשׂוּיוֹת] וְחָמֵשׁ סְאִים קָלִי וּמֵאָה צִמֻּקִים וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל־הַחֲמֹרִֽים׃
So Avigayil hurried and took two hundred breads, two flasks of wine, five prepared sheep, five seah of toasted grain, a hundred clusters of raisins, and two hundred cakes of pressed figs, and she put them on the donkeys.
So Avigayil hurried and took two hundred breads, two flasks of wine, five prepared sheep, five seah of toasted grain, a hundred clusters of raisins, and two hundred cakes of pressed figs, and she put them on the donkeys.
Rashi
עשויות. תרגם יונתן: תכברא, ממולאות בשר דק וביצים, פשטי"ץ בלע"ז כמו ששנינו בפסחים (עד א, עיין שם היטב ברש"י ד"ה רבי ישמעאל קורהו וכו', ומצוה ליישב): ונותן את הכרעים ובני מעיו לתוכו, רבי טרפון קורהו תכברא, מה שבתוכו לברו, כרבי עקיבא דאמר תולין חוצה לו, כך היא שנויה בתוספתא, רבי קלונימוס זצ"ל מן רומי פרשה לנו כן:
Prepared. Targum Yonoson renders תַּכְבְּרָא, filled with finely cut meat and eggs; farcides in O.F., as we learned in [Maseches] Pesachim:14 And he places the feet and its intestines inside [the Paschal lamb]; Rabbi Tarfon calls it תַּכְבְּרָא. That which is inside, is placed outside,15I.e., תַּכְבְּרָא is a combination of two words תּוֹךְ [=inside] and בְּרָא [=outside]. according to Rabbi Akiva, who says that the intestines are hung outside of it. Thus is stated in the Tosefta, and Rabbi Klonimos of sainted memory, from Rome, thus explained it to us.
צמוקים. ענבים יבשים:
Raisins. Dried grapes.
דבלים. עגולי דבלה, תאנים דרוסות וכבושות בכלי:
Cakes of pressed figs. Round cakes of dried figs, trodden and pressed in a vessel.
וַתֹּאמֶר לִנְעָרֶיהָ עִבְרוּ לְפָנַי הִנְנִי אַחֲרֵיכֶם בָּאָה וּלְאִישָׁהּ נָבָל לֹא הִגִּֽידָה׃
She said to her youths, "Go on ahead of me; I am coming right behind you." But to Novol her husband she said nothing.
She said to her youths, "Go on ahead of me; I am coming right behind you." But to Novol her husband she said nothing.
וְהָיָה הִיא ׀ רֹכֶבֶת עַֽל־הַחֲמוֹר וְיֹרֶדֶת בְּסֵתֶר הָהָר וְהִנֵּה דָוִד וַאֲנָשָׁיו יֹרְדִים לִקְרָאתָהּ וַתִּפְגֹשׁ אֹתָֽם׃
And it happened, as she was riding on the donkey, going down the hidden part of the mountain, and behold, Dovid and his men were going down toward her, and she met them.
And it happened, as she was riding on the donkey, going down the hidden part of the mountain, and behold, Dovid and his men were going down toward her, and she met them.
Rashi
יורדים לקראתה. גיא היה בין שני ההרים, היא יורדת מהר זה, והם יורדים מהר זה שכנגדו:
Were going down toward her. There was a valley between the two mountains. She was going down one mountain, and they were going down the opposite mountain.16And neither party saw the other.—Radak.
וְדָוִד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי אֶֽת־כׇּל־אֲשֶׁר לָזֶה בַּמִּדְבָּר וְלֹא־נִפְקַד מִכׇּל־אֲשֶׁר־לוֹ מְאוּמָה וַיָּשֶׁב־לִי רָעָה תַּחַת טוֹבָֽה׃
Dovid said [to himself], "It was for naught that I guarded all that this one has in the wilderness and that nothing of his was missing; yet he has repaid my kindness with evil.
Dovid said [to himself], "It was for naught that I guarded all that this one has in the wilderness and that nothing of his was missing; yet he has repaid my kindness with evil.
Rashi
ודוד אמר. בלבו כשאמרו לו נעריו גדופי נבל, אך לשקר שמרתי וגו':
Dovid said. To himself when his youths told him of Novol's insults, 'It was for naught that I guarded, etc.'
כֹּה־יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם־אַשְׁאִיר מִכׇּל־אֲשֶׁר־לוֹ עַד־הַבֹּקֶר מַשְׁתִּין בְּקִֽיר׃
Such shall God do to Dovid's enemies and such shall He do further, if I leave over of all that belongs to him until daybreak—even one dog."
Such shall God do to Dovid's enemies and such shall He do further, if I leave over of all that belongs to him until daybreak—even one dog."
Rashi
משתין. יונתן תרגם: ידע מדע, משית קירות לבו. דבר אחר, אפילו כלב, שדרכו להשתין בקיר:
Even one dog. Targum Yonoson renders, 'one possessing intelligence,' one who sets the walls of his heart. Another explanation is, 'even a dog whose manner is to urinate against a wall.'17See Maseches Bava Basro 19b.
וַתֵּרֶא אֲבִיגַיִל אֶת־דָּוִד וַתְּמַהֵר וַתֵּרֶד מֵעַל הַחֲמוֹר וַתִּפֹּל לְאַפֵּי דָוִד עַל־פָּנֶיהָ וַתִּשְׁתַּחוּ אָֽרֶץ׃
When Avigayil saw Dovid, she hurried and dismounted from the donkey; she fell on her face before Dovid and prostrated herself to the ground.
When Avigayil saw Dovid, she hurried and dismounted from the donkey; she fell on her face before Dovid and prostrated herself to the ground.
וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּֽי־אֲנִי אֲדֹנִי הֶעָוֺן וּֽתְדַבֶּר־נָא אֲמָֽתְךָ בְּאׇזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶֽךָ׃
She fell at his feet and said, "My master, with me lies the sin. Let your maidservant please speak in your ears, and hear the words of your maidservant.
She fell at his feet and said, "My master, with me lies the sin. Let your maidservant please speak in your ears, and hear the words of your maidservant.
Rashi
בי אני אדני העון. מתחלה אמרה כך, כדי שיטה אוזן לדבריה, ולסוף אמרה לו האמת, אני אמתך לא ראיתי את נערי אדני:
My master, with me lies the sin. First she said this so that he would pay attention to her words.18And thereby protect her household from Dovid and his men. At the end, however, she told him the truth, that "I, your handmaid, did not see my master's youths."19Below, verse 25.
אַל־נָא יָשִׂים אֲדֹנִי ׀ אֶת־לִבּוֹ אֶל־אִישׁ הַבְּלִיַּעַל הַזֶּה עַל־נָבָל כִּי כִשְׁמוֹ כֶּן־הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ וַֽאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת־נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָֽחְתָּ׃
Please let not my master set his heart against this wicked man, against Novol, for he is as his name implies, Novol is his name and villainy is his trait; and I, your maidservant, did not see my master's youths whom you sent.
Please let not my master set his heart against this wicked man, against Novol, for he is as his name implies, Novol is his name and villainy is his trait; and I, your maidservant, did not see my master's youths whom you sent.
וְעַתָּה אֲדֹנִי חַי־יְהֹוָה וְחֵֽי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהֹוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִֽהְיוּ כְנָבָל אֹֽיְבֶיךָ וְהַֽמְבַקְשִׁים אֶל־אֲדֹנִי רָעָֽה׃
Now, my master, as Adonoy lives, and by your life, Adonoy has prevented you from shedding blood and from avenging yourself by your own hand; now may all your enemies be like Novol and those who seek evil against my master.
Now, my master, as Adonoy lives, and by your life, Adonoy has prevented you from shedding blood and from avenging yourself by your own hand; now may all your enemies be like Novol and those who seek evil against my master.
Rashi
אשר מנעך. ששלחני לקראתך למנעך משפיכות דמים:
[Adonoy] has prevented you. Who sent me toward you to refrain you from committing bloodshed.
והושע ידך לך. מלנקום אתה בעצמך את נקמתך ותענש:
And from avenging yourself by your own hand. From personally avenging yourself and being punished.
יהיו כנבל איביך. נתנבאת ברוח הקודש שלא יאריך ימים:
May all your enemies be like Novol. She prophesied with the Divine Spirit20Avigayil is mentioned among the seven prophetesses, in Maseches Megillah 14a. that Novol will not live long.
וְעַתָּה הַבְּרָכָה הַזֹּאת אֲשֶׁר־הֵבִיא שִׁפְחָתְךָ לַֽאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּֽתְהַלְּכִים בְּרַגְלֵי אֲדֹנִֽי׃
Now, this offering that your maidservant has brought to my master, let it be given to the youths who accompany my master.
Now, this offering that your maidservant has brought to my master, let it be given to the youths who accompany my master.
Rashi
ונתנה לנערים. ותנתן לנערים המתהלכים וגו', 'נתנה' לשון עבר, ו'נתנה' לשון להבא:
Let it be given to the youths. And it will be given to the youths who are going, etc. נִתְּנָה [=it was given] is past tense, וְנִתְּנָה [=it will be given] is future tense.
שָׂא נָא לְפֶשַׁע אֲמָתֶךָ כִּי עָשֹֽׂה־יַעֲשֶׂה יְהֹוָה לַאדֹנִי בַּיִת נֶאֱמָן כִּֽי־מִלְחֲמוֹת יְהֹוָה אֲדֹנִי נִלְחָם וְרָעָה לֹא־תִמָּצֵא בְךָ מִיָּמֶֽיךָ׃
Please pardon the sin of your maidservant, for Adonoy will surely make for my master an everlasting house, because the wars of Adonoy, my master fights, and no evil has been found in you all your days.
Please pardon the sin of your maidservant, for Adonoy will surely make for my master an everlasting house, because the wars of Adonoy, my master fights, and no evil has been found in you all your days.
Rashi
כי עשה יעשה ה' לאדני בית נאמן. להיות מלך על ישראל, לפיכך, ורעה לא תמצא בך, לכך לא נאה לך לעשות שלא כדין, להוציא לעז על מלכותך:
For Adonoy will surely make for my master an everlasting house. To be king over Yisroel. Therefore, let no evil be found in you. It is therefore not fitting for you to do anything contrary to the law, to spread evil talk concerning your kingship.
וַיָּקׇם אָדָם לִרְדׇפְךָ וּלְבַקֵּשׁ אֶת־נַפְשֶׁךָ וְֽהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה ׀ בִּצְרוֹר הַחַיִּים אֵת יְהֹוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּֽלַע׃
A man rose to pursue you and to seek your life; may my master's soul be bound up in the bond of life, with Adonoy, your God, and may He cast away the soul of your enemies as one shoots [a stone] from a slingshot.
A man rose to pursue you and to seek your life; may my master's soul be bound up in the bond of life, with Adonoy, your God, and may He cast away the soul of your enemies as one shoots [a stone] from a slingshot.
Rashi
כף הקלע. חתיכת עור רחבה עשויה כמין כף באמצע הקלע, שנותן בה האבן:
Slingshot. A wide piece of leather, with an indentation in the middle of the sling, into which one places the stone.
וְהָיָה כִּֽי־יַעֲשֶׂה יְהֹוָה לַֽאדֹנִי כְּכֹל אֲשֶׁר־דִּבֶּר אֶת־הַטּוֹבָה עָלֶיךָ וְצִוְּךָ לְנָגִיד עַל־יִשְׂרָאֵֽל׃
And may it be that when Adonoy does for my master according to all the good of which He has spoken about you, and appoints you as leader over Yisroel.
And may it be that when Adonoy does for my master according to all the good of which He has spoken about you, and appoints you as leader over Yisroel.
Rashi
והיה כי יעשה ה' וגו'. ותמלוך:
And may it be when Adonoy does good… And you will reign.
וְלֹא תִהְיֶה זֹאת ׀ לְךָ לְפוּקָה וּלְמִכְשׁוֹל לֵב לַאדֹנִי וְלִשְׁפׇּךְ־דָּם חִנָּם וּלְהוֹשִׁיעַ אֲדֹנִי לוֹ וְהֵיטִב יְהֹוָה לַֽאדֹנִי וְזָכַרְתָּ אֶת־אֲמָתֶֽךָ׃ {ס}
That this not be for you an obstacle and a stumbling block of the heart for my master, to have shed innocent blood and that my master has avenged himself. And when Adonoy has done good for my master, may you remember your maidservant."
That this not be for you an obstacle and a stumbling block of the heart for my master, to have shed innocent blood and that my master has avenged himself. And when Adonoy has done good for my master, may you remember your maidservant."
Rashi
ולא תהיה וגו' לפוקה. לכשלון, כמו (נחום ב יא): לפיק ברכים, שאם היית עושה זאת, לא יהיה לך פתחון פה לרדות אדם לדורות הבאים על שפיכות דמים:
That this not be…an obstacle. As a stumbling block, as in, 'and the stumbling [לְפִיק] of the knees';21Nachum 2:11. for had you done this, you would not be able to open your mouth to reprove anyone in future generations, concerning bloodshed.
ולהושיע אדני לו. שתנקום אתה את נקמתך:
And that my master has avenged himself. That you avenge yourself.
וַיֹּאמֶר דָּוִד לַאֲבִיגַל בָּרוּךְ יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר שְׁלָחֵךְ הַיּוֹם הַזֶּה לִקְרָאתִֽי׃
Dovid said to Avigayil, "Blessed be Adonoy, God of Yisroel, who sent you this day to meet me.
Dovid said to Avigayil, "Blessed be Adonoy, God of Yisroel, who sent you this day to meet me.
וּבָרוּךְ טַעְמֵךְ וּבְרוּכָה אָתְּ אֲשֶׁר כְּלִתִנִי הַיּוֹם הַזֶּה מִבּוֹא בְדָמִים וְהֹשֵׁעַ יָדִי לִֽי׃
And blessed is your counsel and blessed are you, who prevented me this day from shedding blood and from avenging myself by my own hand.
And blessed is your counsel and blessed are you, who prevented me this day from shedding blood and from avenging myself by my own hand.
Rashi
כליתני. מנעת אותי, כמו (תהלים מ יב): לא תכלא רחמיך ; לא יכלה ממך (בראשית כג ז):
Who prevented me. You stopped me, as in, 'You shall not stop [תִכְלָא] your mercy,'22Tehillim 40:12. [and] 'will not stop [יׅכְלֶה] you.'23Bereishis 23:6.
והושע ידי לי. מוסב על מבוא בדמים, מ"ם של מבוא מחוברת על והושע, כמו מבוא בדמים ומהושע ידי לי:
And from avenging myself with my own hand. This is connected with [the phrase], 'from coming into bloodshed.' The 'מ' [=from] of [מִבּוֹא] is connected to 'and avenging,' meaning, 'from coming into bloodshed and from avenging myself with my own hand.'
וְאוּלָם חַי־יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר מְנָעַנִי מֵהָרַע אֹתָךְ כִּי ׀ לוּלֵי מִהַרְתְּ (ותבאתי) [וַתָּבֹאת] לִקְרָאתִי כִּי אִם־נוֹתַר לְנָבָל עַד־אוֹר הַבֹּקֶר מַשְׁתִּין בְּקִֽיר׃
Indeed, as Adonoy, God of Yisroel, lives, He prevented me from doing evil to you, for had you not hurried and come to meet me, for not so much would have remained to Novol—by the morning light—as a dog."
Indeed, as Adonoy, God of Yisroel, lives, He prevented me from doing evil to you, for had you not hurried and come to meet me, for not so much would have remained to Novol—by the morning light—as a dog."
וַיִּקַּח דָּוִד מִיָּדָהּ אֵת אֲשֶׁר־הֵבִיאָה לוֹ וְלָהּ אָמַר עֲלִי לְשָׁלוֹם לְבֵיתֵךְ רְאִי שָׁמַעְתִּי בְקוֹלֵךְ וָאֶשָּׂא פָּנָֽיִךְ׃
Dovid then took from her what she had brought him, and he said to her, "Go up to peace to your house. See, I have heeded your advice, and I have honored your wish."
Dovid then took from her what she had brought him, and he said to her, "Go up to peace to your house. See, I have heeded your advice, and I have honored your wish."
וַתָּבֹא אֲבִיגַיִל ׀ אֶל־נָבָל וְהִנֵּה־לוֹ מִשְׁתֶּה בְּבֵיתוֹ כְּמִשְׁתֵּה הַמֶּלֶךְ וְלֵב נָבָל טוֹב עָלָיו וְהוּא שִׁכֹּר עַד־מְאֹד וְלֹא־הִגִּידָה לּוֹ דָּבָר קָטֹן וְגָדוֹל עַד־אוֹר הַבֹּֽקֶר׃
Avigayil then came to Novol and behold, he was hosting a feast in his house, a feast fit for the king. Novol's heart was in good spirits, and he was very drunk, so she did not tell him anything small or great until the morning's light.
Avigayil then came to Novol and behold, he was hosting a feast in his house, a feast fit for the king. Novol's heart was in good spirits, and he was very drunk, so she did not tell him anything small or great until the morning's light.
וַיְהִי בַבֹּקֶר בְּצֵאת הַיַּיִן מִנָּבָל וַתַּגֶּד־לוֹ אִשְׁתּוֹ אֶת־הַדְּבָרִים הָאֵלֶּה וַיָּמׇת לִבּוֹ בְּקִרְבּוֹ וְהוּא הָיָה לְאָֽבֶן׃
And it was in the morning, when Novol had sobered up, his wife told him about the whole incident, and his heart sank within him, and he became like a stone.
And it was in the morning, when Novol had sobered up, his wife told him about the whole incident, and his heart sank within him, and he became like a stone.
Rashi
בצאת היין מנבל. (תרגום:) כד פג חמרא מנבל:
When Novol had sobered up. When the wine's effect had left Novol.
וימת לבו. שנצטער על המנחה שהובאת לדוד:
And his heart sank within him. He was extremely upset over the gift presented to Dovid.24I.e., because of the great expense of his wife’s gift.—Radak
וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף יְהֹוָה אֶת־נָבָל וַיָּמֹֽת׃
Then, after ten days, Adonoy struck Novol down and he died.
Then, after ten days, Adonoy struck Novol down and he died.
Rashi
כעשרת הימים. שבעת ימי אבלו של שמואל תלה לו הקב"ה, שלא יתערב אבל רשע באבלו, ואחר כך חלה שלשה ימים ומת, כענין שנאמר: ויגוף ה' את נבל, ואמר מר (שמחות ג ט): חלה שלשה ימים ומת, זו היא מיתת מגפה. ורבותינו אמרו (ראש השנה יח א): אלו עשרת ימי תשובה, שהמתין לו הקב"ה שיחזור בתשובה. ויש אומרים: כנגד עשר לגימות שנתן נבל לעבדי דוד, ששלח לו דוד עשרה נערים והאכילן:
After ten days. There were seven days of mourning for Shmuel, so the Holy One, Blessed is He, suspended his sentence so that it should not coincide the mourning for this wicked man with his mourning period. Afterward, he became ill for three days and died, as it is stated, "And Adonoy inflicted Novol," and a Talmudist had stated that if one was ill three days and died, it is a death of a plague. However, our Rabbis stated that these are the Ten Days of Repentance which the Holy One, Blessed is He, waited for him to repent. But, some say that they correspond to the ten meals25See above verses 5,9, and Maharsha in Rosh Hashanah 18a. which Novol gave Dovid's servants, for Dovid had sent him ten youths, and he fed them.
וַיִּשְׁמַע דָּוִד כִּי מֵת נָבָל וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֲשֶׁר רָב אֶת־רִיב חֶרְפָּתִי מִיַּד נָבָל וְאֶת־עַבְדּוֹ חָשַׂךְ מֵרָעָה וְאֵת רָעַת נָבָל הֵשִׁיב יְהֹוָה בְּרֹאשׁוֹ וַיִּשְׁלַח דָּוִד וַיְדַבֵּר בַּאֲבִיגַיִל לְקַחְתָּהּ לוֹ לְאִשָּֽׁה׃
When Dovid heard that Novol had died, he said, "Blessed is Adonoy, Who has fought the battle of my disgrace from the hand of Novol, and has spared His servant from evil, and Novol's evil Adonoy has returned upon his own head." Dovid sent, inquiring of Avigayil, to take her as his wife.
When Dovid heard that Novol had died, he said, "Blessed is Adonoy, Who has fought the battle of my disgrace from the hand of Novol, and has spared His servant from evil, and Novol's evil Adonoy has returned upon his own head." Dovid sent, inquiring of Avigayil, to take her as his wife.
Rashi
את ריב חרפתי. גדופי שחרפני (לעיל פסוק י): היום רבו עבדים המתפרצים:
The battle of my disgrace. My insult which he insulted me today [saying], 'Nowadays there are many servants who break away.'26Above verse 10.
ואת עבדו חשך מרעה. שלא הרגתיו:
And has spared His servant from evil. That I did not kill him.
וַיָּבֹאוּ עַבְדֵי דָוִד אֶל־אֲבִיגַיִל הַכַּרְמֶלָה וַיְדַבְּרוּ אֵלֶיהָ לֵאמֹר דָּוִד שְׁלָחָנוּ אֵלַיִךְ לְקַחְתֵּךְ לוֹ לְאִשָּֽׁה׃
Dovid's servants came to Avigayil to Carmel and spoke to her, saying, "Dovid has sent us to you, to take you for himself as a wife."
Dovid's servants came to Avigayil to Carmel and spoke to her, saying, "Dovid has sent us to you, to take you for himself as a wife."
וַתָּקׇם וַתִּשְׁתַּחוּ אַפַּיִם אָרְצָה וַתֹּאמֶר הִנֵּה אֲמָֽתְךָ לְשִׁפְחָה לִרְחֹץ רַגְלֵי עַבְדֵי אֲדֹנִֽי׃
She rose and prostrated herself upon her face to the ground and said, "Behold, let your maidservant be a handmaid to wash the feet of my master's servants."
She rose and prostrated herself upon her face to the ground and said, "Behold, let your maidservant be a handmaid to wash the feet of my master's servants."
וַתְּמַהֵר וַתָּקׇם אֲבִיגַיִל וַתִּרְכַּב עַֽל־הַחֲמוֹר וְחָמֵשׁ נַעֲרֹתֶיהָ הַהֹלְכוֹת לְרַגְלָהּ וַתֵּלֶךְ אַֽחֲרֵי מַלְאֲכֵי דָוִד וַתְּהִי־לוֹ לְאִשָּֽׁה׃
Avigayil then hurried and rose, and rode on the donkey, with her five youths going behind her. She followed Dovid's messengers and became his wife.
Avigayil then hurried and rose, and rode on the donkey, with her five youths going behind her. She followed Dovid's messengers and became his wife.
וְאֶת־אֲחִינֹעַם לָקַח דָּוִד מִֽיִּזְרְעֶאל וַתִּהְיֶיןָ גַּֽם־שְׁתֵּיהֶן לוֹ לְנָשִֽׁים׃ {ס}
Dovid also married Achino'am of Yizre'el, and both of them became his wives.
Dovid also married Achino'am of Yizre'el, and both of them became his wives.
וְשָׁאוּל נָתַן אֶת־מִיכַל בִּתּוֹ אֵשֶׁת דָּוִד לְפַלְטִי בֶן־לַיִשׁ אֲשֶׁר מִגַּלִּֽים׃
Shaul had given his daughter Michal, Dovid's wife, to Palti the son of Layish of Gallim.
Shaul had given his daughter Michal, Dovid's wife, to Palti the son of Layish of Gallim.
ואיש במעון. שם העיר:
There was a man in Ma'on. The name of the city.1Not to be mistook for מָעוֹן meaning a dwelling, as in Tehillim 26:8, but rather, it is the city mentioned in Yehoshua 15:55, and it was located in Yehudah’s territory, the tribe of which Novol was a member.