שמואל ב ג׳

ומשנהו כלאב. ובמקום אחר הוא קורא אותו ומשנהו דניאל, ולמה נקרא שמו כלאב, אמר רבי יצחק: שהיו ליצני הדור אומרים, מנבל היתה אביגיל מעוברת, נהפך קלסתרו ונדמה לאביו. ורבותינו אמרו (ברכות ד א): שהיה מכלים פני מפיבושת בהלכה:

His second [son] was Kilov. [But] in another place¹Divrei Hayomim I, 3,1. [Scriptures] calls him, "and his second [son] was Doniel".²i.e., refers to the second son of Dovid not as Kilov but as Doniel, his true name. 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,³That Doniel was the son of Novol and not Dovid. [consequently Hashem caused] his facial features to change and resemble his father.⁴His resemblance to Dovid earned him the name of כִלְאָב a play on כּוּלוֹ אָב, “completely his father.” And our Rabbis said⁵Berochos 4a. that [this name of Kilov was due to the fact that] he embarrassed Mephiboshes through Halacha.⁶Doniel’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.

לעגלה. זו מיכל, שהיתה חביבה עליו, וכן הוא אומר (שופטים יד יח): לולא חרשתם בעגלתי. והכתיב (לקמן ו כג): ולמיכל בת שאול לא היה לה ולד עד יום מותה, עד יום מותה לא היה לה מאותו מעשה ואילך, קודם אותו מעשה הוי לה:

By Egloh This refers to Michal⁷The daughter of Shaul. who was cherished by him. Similarly it says "If you had not plowed with my calf" (Shoftim 14, 18).⁸עגלה, “calf” is used in reference to a cherished wife just as a calf is cherished by it’s owner (See Sanhedrin 21a). [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 death⁹At which time she died in childbirth (ibid).?¹⁰That 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. From that incident¹¹Dovid 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). and on [she had no children], but prior to that incident she did have [children].

היה מתחזק. בכל כח על בית שאול להעמיד מלכותו:

Was strengthening. With all his might over the house of Shaul, to establish its monarchy.

הראש כלב אנכי אשר ליהודה. כלום אני חשוב אפילו כראש שומר הכלבים אשר לדוד, אך לפי הנקוד, שהטעם תחת 'הראש', ו'כלב אנכי' מוקף במקף, כך פירושו: הראש, וכי אחפוץ להיות ראש בביתך, טוב לי להיות כלב והדיוט בבית דוד, וכן תרגם יונתן:

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],¹²Rashi’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. 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.

היום אעשה חסד. מעתה נאה לי לעשות חסד עם בית שאול ועם כל אוהביו, כאשר עשיתי עד הנה ולא המציתיך ביד דוד:

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?

תחתיו לאמר. (תרגום:) מאתריה למימר מקיימנא במאן דעבד ארעא:

In his behalf saying. From his place to say, We shall keep this [oath] by the One Who made the world.

למי ארץ. לשון שבועה, במי שהארץ שלו דבר אחר: תחתיו, שמו הזכיר תחלה באגרת, ואחר כך הזכיר שם דוד, ולכך נענש, כתב: ממני אבנר שר צבא ישראל, לדוד מלך ישראל, שלום:

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.

למי ארץ. למי שהמלכות הגון לו, אני שולח לו לאמר: כרתה בריתך וגו':

To He who [deserves] the land. To whom the kingdom is proper for him, I am sending to him "saying, Enact a convenant, etc."

לפני הביאך. לפני ראותך פני, הביאך את מיכל:

You first bring. Before you see my face, bring me Michal.

מעם איש. תרגם יונתן: מלות בעלה:

From [her] man. Yonasan translated "from the company of her husband."

הלוך ובכה. על מצוה ההולכת ממנו, שכל אותן השנים נעץ חרב בינו לבינה במטה, ולא נכשל בה:

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.¹³Shaul 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).

ודבר אבנר היה. קודם לכן:

And the word of Avner was [sent] Before this [incident with Paltiel]

אמר אל דוד. על דוד, ואינו זז ממשמעות אל:

Said about Dovid. About Dovid, and this is not [an instance of the usual] meaning of the word, אל, "to".

מהגדוד. פשטו בגדוד, לשלול על האויב:

From an attack. They sprung, attacking to take spoils from the enemy.

מבור הסרה. שם מקום ורבותינו אמרו (סנהדרין מט א): בור וסירה גרמו לו לאבנר שיהרג, על שלא החזיק דברי דוד בצפחת המים אשר לקח מראשותיו של שאול, וגם על כנף המעיל של שאול אמר שמא אחד מן הסירים (קוצים) נאחז בו וקרעו:

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 Shaul¹⁴This 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. and also [by ignoring] the corner of Shaul's garment¹⁵This 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. [Avner dismissed this and] he said "Perhaps one of the thorns caught upon [the garment] and tore it.

אל תוך השער. לפני סנהדרין, להשפט על דם עשהאל אחיו:

Within the gate. [Yoav brought Avner] before a sanhedrin to be judged¹⁶The word שַׁעַר often refers to judges who usually hold court at the gate of the city, cf. Devorim 22,15. for the [spilling of] blood of his brother, Asoel.

בשלי. בשגגה, שלא הבין אבנר שבלבו להרגו, וסרס המקרא, ויטהו יואב בשלי, אל תוך השער לדבר אתו:

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."

יחולו. ינוחו, יחולו דמי אבנר על מקרא שלפניו הוא מוסב, שאמר 'נקי אני וממלכתי מדמי אבנר', יחולו דמיו על ראש יואב, 'דמי' הנזכרים במקרא שלפניו:

[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.

ומחזיק בפלך. נשען על מקלו מחמת חולי הרגלים:

[A lame person] who leans on a cane. Who leans on his cane because of diseased feet.

הרגו לאבנר. כמו את אבנר, ודומה לו (ישעיהו לח יד): 'עשקה לי ערבני', עשקה אותי ; וכן (במדבר יב יג): 'רפא נא לה', רפא אותה ; וכמוהו (דברי הימים-ב יז ז): שלח לשריו לבן חיל לעובדיה וגו' ללמד בערי יהודה, ופתרונו, שלח את שריו את בן חיל:

Killed Avner. [As if to say] Avner¹⁷Without the ל because it is the object of the verse’s verb “killed.” Whereas Avner with the prefix ל would usually mean “to Avner.” and similar to it [we find] "Snatch me, be my surety" (Yeshaiya 38, 14), Snatch me¹⁸Not “to me” despite the verse using the word לי. and also similarly (Bamidbar 12,13), "Please heal her" Heal her¹⁹Not “to her” despite the verse using the word לָהּ. 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.²⁰Not “to his officers, to Ben Chayil” despite the verse using the prefix ל.

הכמות נבל. הכמות רשע בחרב:

The death of someone wicked. Like the death by sword of a wicked person.

ידיך לא אסורות. היו ואיך נפל גבור כמותך לפני בני עולה:

Your hands were not bound.²¹This word belong with the three hebrew words in the headline, Rashi is filling the word that’s missing from the verse, the verb “were.” How could a mighty soldier such as you fall before treacherous men.

להברות. לשון סעודה:

To feed. [This is] language [denoting] a meal.

ואנכי היום רך. (תרגום:) ואנא יומא דין הדיוט ומרבי למלכא:

I am today weak [as a commoner] And I am, on this day, a commoner and a young king.