Shmuel II 21 שמואל ב כ״א

אל שאול. על עון שאול שנקבר פתאום בהחבא, שגנבוהו אנשי יבש גלעד וקברוהו, ולא נספד לפי כבודו:

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.

ואל בית הדמים. שהרג נוב עיר הכהנים:

And his bloody House. Because he killed out Nov, the city of Kohanim.

על אשר המית את הגבעונים. כשהרג נוב עיר הכהנים, המית מהם שבעה, שני חוטבי עצים, ושני שואבי מים, ושמש וחזן וסופר, כך מפורש בגמרא ירושלמית בסנהדרין (יז) ורבותינו אמרו: מתוך שהרג את הכהנים שהיו מספיקין להם מזון, העלה עליו הכתוב כאלו המיתם. ואל תתמה שהרי היה הקב"ה תובע כבודו ותובע סרחונו, שכך כתוב (צפניה ב ג): אשר משפטו פעלו באשר משפטו, שם פעלו כך שנינו ביבמות (עח ב):

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.¹Yerushalmi Sanhedrin 29a. [But] our Rabbis said,²Yevomos 78b. 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 him³i.e., the proper eulogy due him. and simultaneously demanded retribution for his sin,⁴of killing out Nov. because this what is what it is written, "Who has done His work,"⁵Tsafanyoh 2:3. when the person is being judged his good works [are remembered] this what we are taught in Maseches Yevomos.⁶Yevomos ibid, See Rashi there.

ויאמר אליהם. דברי ריצוי, שיעברו על מדותיהם וימחלו לשאול ולביתו:

And spoke to them. Words of appeasement [asking them] to put aside their feelings [of anger] and forgive Shaul and his household.

והגבעונים לא מבני ישראל המה. כלומר והן הראו בעצמם מדת אכזריות, שאינן מזרעו של אברהם אבינו, ואינן ראויין לידבק בישראל, ולכך גזר עליהם דוד שלא יבואו בקהל, אמר: שלשה סימנים יש באומה זו, רחמנים וביישנים וגומלי חסדים, מי שיש בו שלשה סימנים הללו, ראוי לידבק בו:

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].⁷They have shown themselves to be cruel and unmerciful and hence they do not deserve to join together with Yisroel. Yevomos 79a.

נשבעו להם. בימי יהושע כשנתנום חוטבי עצים ושואבי מים למזבח (יהושע ט טו):

Sworn to them [that they would let them live]. During the days of Yehoshua when he made woodcutters and water drawers for the Altar.⁸Yehoshua 9:27.

בקנאתו לבני ישראל. בתתו לב לנקות ולטהר את ישראל ולעשות צרכיהם, בקש להרגם וקנאה זו לטובה, כמו (במדבר יא כט:) המקנא אתה לי ; וכן (מלכים-ב י טז): בקנאתי לה' דיהוא זהו פשוטו. ולפי מדרשו, לא אמר להרוג אלא את הכהנים, וקנאה זו האמורה כאן, אינה לטובה כי אם לרעה, שידע שלא תמשוך מלכותו מיום שלא שמר מצות הקב"ה בעמלק, ומאז נתקנא בהם:

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?"⁹Bamidbar 11:29. And we also find "by the zeal for God's sake" as was said of Yeihuh.¹⁰See Melochim I, 19:10. 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,¹¹Shmuel I, 15:9. and from that time on, he was angry [and persecuted] them.

וברכו את נחלת ה'. התפללו עליהם:

So that you should bless the heritage of Adonoy? Pray for them.

אין לנו כסף וזהב עם שאול. כי אם נפשות, ביקש לפייסם בממון, ולא רצו, אמר שמא הם מתביישין זה מזה, הלך ופייס כל אחד ואחד לעצמו, ולא נתפייסו, לכך כתיב: אין לי כסף וזהב וגו', לשון יחיד, זו ראיתי בירושלמי (סנהדרין ו ז):

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.¹²The 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. This I saw in the Yerushalmi Talmud.¹³Sanhedrin 29a.

ואין לנו איש להמית. בכל שאר בני ישראל, שלא חטאו לנו:

And we are interested in killing anyone. Among the rest of the Bnei Yisroel because they did not agrieve us.

ואשר דמה לנו נשמדנו. אשר אמר בלבו, שנשמדנו על ידו מהתיצב וגו', שחשב להשמידנו:

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.

דמה לנו. חשב עלינו להשמידנו:

Intended. He intended to destroy us.

והוקענום. תלייה:

We will hang them. Hanging.

לה'. לשמו של מקום, להודיע משפטו:

Before God. In the name of God, to publicize His edict.

בחיר ה'. בת קול יצאה ואמרה: בחיר ה' (ברכות יב ב):

The chosen one of God. A heavenly voice came forth and said, "The chosen one of God."¹⁴The Givonim who hated Shaul would be unlikely to call him, “the chosen one of God.”

ויחמל המלך. בקש רחמים שלא יקלטנו הארון, שהעבירם לפני הארון, כל שהארון קולטו, למיתה (יבמות עט א):

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.¹⁵i.e., was handed over to the Givonim who subsequently put them to death. Yevomos 79a.

בני מיכל בת שאול אשר ילדה לעדריאל. וכי מיכל ילדה, והלא מירב ילדה לו, אלא מירב ילדה, ומיכל גדלה, לפיכך נקרא על שמה, והמגדל יתום ויתומה בתוך ביתו, כאלו ילדו ונקרא על שמו (סנהדרין יט ב):

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 Michal¹⁶Meirav’s sister. 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.¹⁷Sanhedrin 19a.

בתחלת קציר. בימי ניסן:

At the beginning of the harvest. During the days of Nisson.

עד נתך מים. בימות הגשמים בתשרי, שלא נתנו לקבורה והלא כתיב (דברים כא כג): לא תלין נבלתו, אלא אמרו מוטב תיעקר אות אחת מן התורה, ויתקדש שם שמים בפרהסיא, שהיו עוברין ושבין אומרים: מה טיבן של אלו, אומרים להם: מבני מלכים הם, ומה עשו, פשטו ידם בגרים גרורים, אומרים: אין לך אומה ראויה לידבק בה כאומה זו (יבמות עט א):

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"¹⁸Devorim 21:22. Why did Dovid let this happen?? 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."¹⁹Yevomos 79a.

ויקח את עצמות שאול. שנאמר לו עליהם 'אל שאול', שלא נספד כהלכה:

He took Shaul's bones. He [Dovid] was told concerning them, "Because of Shaul"²⁰Earlier in 21:1. who was not eulogized according to halachah.

ויאספו את עצמות. שבעה המוקעין:

They gathered the bones. Of the seven people that were hung there.²¹In verse 9.

כל אשר צוה המלך. להספיד עליהם בכל ערי ישראל:

Everything that the king had commanded. To eulogize them in all of the cities of Yisroel.

ומשקל קינו. הוא כמו תיק שבראש בית יד הרומח שקורין ארישטויי"ל בלע"ז, ועשוי ככובע, ויש דוגמתו בזבחים (פח ב, עיין שיטה מקובצת שם): רמוני המעיל למה הם דומין, כמין קולסות שבראשי התינוקות, 'קולסות' היילמ"ש בלע"ז:

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 tunic²²Zevachim 88b. The tunic worn by the Kohein Godol. similar to? They were like the caps on babies' heads" The caps [are called] hemles in O.F.

והוא חגור. חגורה חדשה ושמעתי, שאותו היום נתחנך ללבוש כלי מלחמה, ודרך המחונכים לעשות נצחון וגבורה ביום חינוכם, לקנות שם, לכך ויאמר להכות את דוד:

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.

ויעזר לו. שעזרו בתפלה, כדאיתא בחלק (סנהדרין צה א):

[Came] to his aid. He helped him with his prayer as is brought in [chapter] Cheilek.²³Sanhedrin 95a.

ותהי עוד המלחמה. כבר קדמה זו לכולן, ולא מנאה כאן, אלא לצרף מיתת ארבעה בני ערפה:

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.

אלחנן. דוד:

Elchonon. Dovid.²⁴We know that it was Dovid who killed Golias in Shmuel I, 17:51, consequently this Elchonon must be Dovid.

בן יערי אורגים. שהיו משפחתו אורגים פרוכת למקדש הקרוי יער:

The son of Yari [whose family] were weavers. His family weaved the partition curtain of the Beis Hamikdosh that is [also] called a forest.²⁵The Beis Hamikdosh is called a forest because it was made with planks of acacia wood, see Shmos 26:15.

כמנור אורגים. (תרגום:) כאכסן דגרדאין, הקרוי אינשובל"א בלע"ז, תבא אריגה ותעמוד כנגד אריגה:

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].

איש מדון. כתרגומו: גבר דמשחן. שאין עיקר התיבה אלא מ"ם ודלי"ת, כמו (תהלים סה ח) מ'שאון' שי"ן ואל"ף (בראשית יז ד): ומ'המון', ה"א ומ"ם. ובדברי הימים (א יא כג) כתיב: איש מדה, כלומר גבוה מאוד, שאומדין כמה מדתו:

A giant man. As [Yonoson] translated, "A man of [great] measure," the root [portion] of the word are the letters מ and ד.²⁶The ין being a suffix. We find [similarly] from the word שאון²⁷Tehilim 65:8. [roar] the root letters are ש and א and from the word הָמוֹן²⁸Bereishis 17:4. the root letters are ה and מ.²⁹These two words also having ין as a suffix. In Divrei Hayomim³⁰Divrei Hayomim I, 11:23. it is written, "A man of measure"³¹Concerning this same giant refered to in our verse but there the word מִדָּה is used without the suffix ין. i.e., a very tall man who had people measuring his height.

שש ושש וגו'. פירשו רבותינו בבכורות (מה ב) שהוצרך לומר עשרים וארבע, שלא תאמר אצבעות שתי ידיו אינן אלא שש, ואצבעות רגליו אינן אלא שש, לכך נאמר עשרים וארבע ואם כתב עשרים וארבע ולא אמר שש ושש, הייתי אומר שבעה באחת, וחמשה באחת, ומהו 'מספר', שכולן היו נספרות בסדר האצבעות בגב היד:

Numbered six each etc. Our Rabbis explained in Maseches Bechoros³² that the verse had to tell us "twenty-four"³³Despite the fact that given that his two hands and two feet had six digital extremities each, which obviously totals twenty-four. 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.