Rashi on I Samuel

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Rashi on I Samuel

Chapter 1

Verse 1

And there was a man. It all follows the order: Moshe gave over the Torah to
Yehoshua and Yehoshua to the Elders and each Judge to his successor until it
reached Eili who gave it over to Shmuel 1 I.e., the “ ‫ ” ו‬of ‫ ְוֵאֶלה‬links the Book of
Shmuel with the preceeding Book of Shoftim and serves as a link between the oral
tradition as stated in the Mishnah, “…and the Elders…” as we learned (in the
Mishnah), "… and the Elders [gave it over] to the Prophets…" 2 Maseches Avos 1:1.
From Ramasayim Tsofim. There were two hills each visible to the other. 3 Elkonoh
lived in Romoh, see below verse 19; and he prophesied in Tsofim—Da’as Sofrim. 4
Maseches Megillah 14a. Targum Yonoson renders ‫ צֹוִפים‬: "of the disciples of
prophets."
Elkonoh. He was a Levite of the sons of Aviosof, the son of Korach —his ancestry is
thus recorded in Divrei Hayomim. 5 I Divrei Hayomim 6:19-23.
From the land of Ephrayim. [Targum] Yonoson renders "on the mountain of the house
of Ephrayim." The Midrash Aggadah [renders] ‫— ֶאְפָר ִתי‬a palace dweller, an important
person, 6 Rashi emphasizes that ‫ ֶאְפָר ִתי‬does not mean that he was from the tribe of
Ephrayim because it has already been established that he was from the tribe of
Leivi. as in "let us extend ‫ ַאִּפְר יֹון‬to Rabbi Shimon," 7 Maseches Bava Metzia 119a.
[meaning] an expression of favor.

Verse 2

Verse 3

This man would go up. This is the present tense, i.e., he would go up from one
appointed season to another, to Shilo. 8 He would go to Shiloh on the three
pilgrimage festivals of Pesach, Shavuos and Sukkos. The Midrash Aggadah [renders]
that the route he followed this year he did not take the next year in order to
publicize [his pilgrimage] to the Bnei Yisroel that they should do likewise. 9 See
Talmud Yerushalmi, Berachos 9:5.

Verse 4

It happened on the day. It happened on the festive day.

Verse 5

One choice portion. One choice portion which is fit to be accepted with a friendly
countenance. 10 ‫ ַאָּפִים‬referring to the face rather than to the portion. Ralbag
renders “a double sized portion.”

Verse 6
Her rival. Her husband's other wife, Penina.
Frequently anger. Anger after anger, i.e., always.' Therefore it is written 'also [
‫ ] ֵגם‬anger.' She would say to her, "Did you buy your older son a cloak today, or
your younger son, a shirt?"
In order that she should complain. In order to make her complain. Our Rabbis
explain, 'in order to make her storm,' that she pray. Penina had good intentions.
11 Maseches Bava Basra 16a.
Her womb. Lit., opposite her womb, and so is every expression of the word. 12 See
Rashi, Bereishis 7:16. ‫ְּבַעד‬

Verse 7

He would do this. Elkonoh.

Year after year. He would give her a choice portion to demonstrate to her that he
loved her; and her rival, according to the affection which her husband demonstrated
to her, would anger her more and more.

Verse 8

Am I not better to you. Don't I love you more dearly.

Than ten sons. That Penina has borne to me. 13 Others interpret that Elkonoh did
not mean literally ten sons and with reference to Penina, but rather he was
expressing his love to Chana and happened to pick that number, as we find the same
number in Vayikra 26:26.—Radak

Verse 9

Eating in Shilo. The ' ‫ ' ה‬is not dotted and the ' ‫ ' א‬is voweled with a short
kametz and its [meaning is] 'after eating in Shilo and after drinking,' 14 Eili
therefore suspected that she was drunk because prayer usually takes place before
eating or drinking—Da’as Sofrim. and this expression is properly used both for
masculine and feminine. After ‫ ָאְכָלה‬is a gerund. It is constructed like, 15 Vayikra
25:6. ‫ ְלָאְכָלה‬an expression equivalent to an infinitive [i.e., ‫] ֶלֶאכֹול‬.
And Eili the kohen was sitting on the chair. On that day he was seated on a large
chair, 16 The defective spelling of ‫[ יֵׁשב‬instead of ‫ ] יֹוֵׁשב‬indicates that he just
recently sat down because he was a newly appointed judge. See Rashi Bereishis 19:1.
for he was appointed Judge over Yisroel.
Near the doorpost. [Lit. on the doorpost] meaning near the doorpost.

Verse 10

Verse 11

Adonoy of Hosts. Why was this Name designated here? She [Chana] said before Him,
"Lord of the universe, You created two hosts in Your world. The heavenly beings
neither multiply nor do they die; the earthly beings both multiply and die. If I am
of the earthly beings, let me multiply and die, and if I am of the heavenly beings,
let me not die." I found [this explanation] in the Aggadah of R. Eliezer the son of
R. Yose Haglili. Our Rabbis in Maseches Berachos, 17 expounded what they expounded:
—Until then, there was no one person who called the Holy One, Blessed is He,
[Master of] Hosts. She said thus before Him; "Lord of the universe, of all the
hosts which You created in Your world, is it difficult for you to grant me one
son?"
If You look at. In Maseches Berachos, 18 Ibid. our Sages expounded what they
expounded.
Your maidservant. [The word 'maidservant'] is stated three times in this verse,
corresponding to the three mitzvos which a woman is commanded to observe. 19 They
are the laws of: 1. Menstruation.2 ‫ ִנָּד ה‬Separation of the dough.3 ‫ ַחָּלה‬Kindling
of the Shabbos lights [ ‫] ַהְד ָלַק ת ַהֵּנר‬.
Male offspring. I.e., righteous men, as it is written, "Two men [ ‫ ] ֲאָנִׁשים‬who were
righteous." 20 I Melachim 2:32.
Males. I.e., important men, 21 See Maseches Berachos 31b. as it is written, "wise…
and known men ] 22 .[ ‫ ֲאָנִׁשים‬Devarim 1:13.
Then I will give him to Adonoy. I.e., that he be fit to be given to Adonoy.
And a razor. 23 See Maseches Nazir 66a where the very same difference of opinion is
discussed. R. Nehorai renders ‫ מֹוָר ה‬meaning a razor as Scripture states regarding
Shimshon, in Shoftim 13:5, “the razor [ ‫ ] מֹוָר ה‬must not be wielded on his head.”
And R. Yose holds that [ ‫ ] מֹוָר ה‬is a connotation referring to the fear of man.
Targum Yonoson renders, "and the fear [ ‫ ] ּוַמְר ַות‬of man will not be upon him."

Verse 12

Watched her mouth. He waited for her to stop, as Targum Yonoson renders, 'and Eili
waited until she stopped.'
Watched. An expression of waiting, as in, "[and his father] kept the matter in mind
] 24 " [ ‫ ָׁשַמר‬Bereishis 37:11. i.e., waited, [and similarly] "do not wait [ ‫] ִתְׁשמֹור‬
for my sin." 25 Iyov 14:16.

Verse 13

Eili thought she was drunk. Because they were not accustomed to praying silently.

Verse 14

Verse 15

No, my lord. You are not master in this matter. You have revealed that the Holy
Spirit is not resting upon you, otherwise you would have known that I am not
intoxicated from wine. 26 Maseches Berachos 31b.

Verse 16

Do not deliver your maidservant. Because she had spoken harshly to him, she tried
to appease him, so that he deliver her not, unprotected and disgraced, to her
rival, the wicked woman.
For it is out of much grievance. That I have spoken harshly to you.
Grievance. In some instances, it [ ‫ ] ִֹשיִחי‬is an expression of heartache. Another
explanation of ‫ֵמֹרב ִֹשיִחי‬, according to Targum, "because of much provocation and
anger, I have prolonged my prayer until now."
And anger. My rival angers me.
Do not deliver. An expression of giving over, as in, "'Do not deliver me to the
will of my tormentors." 27 Tehillim 27:12.

Verse 17

Your request. The ‫ א‬is missing, to infer [ ‫ ] ֵׁשָלֵתְך‬an expression of children, 28

Others render ‫ ֵׁשָלֵתך‬as being derived from ‫=[ ָׁשָלל‬plunder], meaning that her soon to
be born son will “take of the goods [ ‫ ָׁשָלל‬of the Torah,” i.e., he will gain much
knowledge and understanding of the Torah.—Radak as in, "and her young [ ‫] ּוְבִׁשְלָיָתּה‬
who emerges from…." 29 Devarim 28:57.
Will grant the request. He foretold to her that her prayer had been accepted.

Verse 18
May your maidservant find favor. To beg for compassion on her behalf.
And no longer had the [sad] look on her face. Meaning the face of anger.

Verse 19

And came to their home… and Elkonoh knew. From here [we learn] that a traveler is
forbidden to have marital relations. 30 Maseches Kesubos 65a.

Verse 20

And as the seasons and days passed. The minimum of seasons [ ‫ ] ְּתקּופֹות‬is two, and
the minimum of days [ ‫ ] ָיִמים‬is two. Hence, [she gave birth] after six months [=two
seasons] and two days. 31 Maseches Rosh Hashanah 11a. From here [we learn] that a
woman who gives birth in her seventh month of pregnancy, can give birth after
entering part of the seventh month.
Shmuel. After the Name of God [ ‫] א־ל‬, and in reference to the incident he was so
called, for I requested [ ‫ ] ָׁשַאל‬him of ] ‫ַהֵׁשם [ = מא־ל‬.

Verse 21

The festival offering. [Targum renders] the sacrifices of the appointed seasons.
And his vow. The vows he made between festivals he would offer on the next
festival. 32 Ibid., 6a.

Verse 22

When [the boy] will be weaned. At the end of twenty-two (other versions, twenty-
four) months, for that is the period for a child to nurse.
And shall remain there forever. Forever in the Levitic sense, 33 It can also refer
to the fifty year period of Yoveil. i.e., fifty years as it is said, "from the age
of fifty he shall retire from the work force." 34 Bamidbar 8:25. Figuring as
follows, we determine that Shmuel's lifetime was fifty-two years: Eili judged
Yisroel for forty years. 35 I Shmuel 4:18. On the day of Chana's prayer he was
appointed judge. 36 Above verse 9. By subtracting the year in which Chana conceived
Shmuel, there remain thirty-nine years. Shmuel governed Yisroel from the time of
Eili's death for thirteen years, as follows: On the day of Eili's death, the Ark
was captured, and it remained in the land of the Philistines for seven months. 37
Below 6:1. From there, it was brought to and remained in Kiryas Yearim until Dovid
brought it up after he had reigned seven years in Chevron over Yehudah, and all of
Yisroel had accepted him as their king. And it is written, "From the day the Ark
came to rest in Kiryas Yearim, there ensued many days, and they became twenty
years." 38 I Shmuel 7:2. Subtracting from them seven years which Dovid reigned in
Chevron discloses that from the time the Ark was captured until Shaul's death, were
thirteen years and seven months; and Shmuel died four months before Shaul.

Verse 23

But may Adonoy fulfill His word. Because you requested of Him male offspring, 39
Above, verse 11. and Eili foretold you through Divine inspiration, "the God of
Yisroel will grant your request," 40 Above, verse 17. may ' ‫ ה‬fulfill His word.
This is the simple interpretation. In Midrash Aggadah, however, Rabbi Nechemyah
said in the name of Rabbi Shmuel, the son of Rabbi Yitzchok: Every day a Divine
voice would resound throughout the world and say, "A righteous man is destined to
arise, by the name of Shmuel." Thereupon, every woman who bore a son, would name
him Shmuel. Once they saw his deeds, they would say, "This is not [the] Shmuel."
But when this one [Shmuel] was born and people saw his deeds, they said,
"Apparently this one is the one [i.e., expected righteous man]." This is what he
[Elkonoh] meant when he said, "May Adonoy fulfill His word," i.e., that this be the
righteous Shmuel.
Verse 24

One eiphah of flour. I heard in the name of Rabbi Yitzchok Halevi, that she brought
one eiphah of flour, the equivalent of three seahs, from which to extract three
tenths of an eiphah of fine flour, the required amount for one bull. 41 See
Bamidbar 15:8-9. As we learned in the Mishnah: 42 Maseches Menachos 76b. The
showbread was made of twenty-four tenths of an eiphah from twenty-four seahs; i.e.,
one tenth part of an eiphah of fine flour from each seah of wheat.
And a flask of wine. For a libation.
Though the child was still a lad. The Targum renders, 'though the child was still
young.'

Verse 25

They brought the child to Eili. To show that his prophecy was fulfilled. Our Sages
expounded what they expounded, explaining that he [Shmuel] ruled on a point of law,
that a kohein is not necessary for sacrificial slaughter, as it is stated in
[Maseches] Berachos. 43 31b.

Verse 26

Please my lord. Take care of him, that he become your disciple. But according to
the Midrash of our Sages, [she asked of Eili] not to punish him with death.

Verse 27

This is the child that I prayed for. Do not say, "this one shall die and another
shall be given to you." 44 Ibid.

Verse 28

And I have dedicated him to Adonoy. Just as a person who lends a utensil to his
master, or lends him his son to serve him.
He is dedicated. Enpruntez in Old French, i.e., you have no right to punish him,
for the Holy one, Blessed is He, has become his borrower; because I have lent
[Shmuel] to Him, He must return him to me. 45 Another interpretation of “ ‫ ” ָׁשאּול‬is
that it refers to Shaul. She stated by Divine inspiration, “as long as Shmuel
lives, Shaul will live.” Shmuel was no longer alive at the time of Shaul’s death.
He then prostrated himself. Shmuel. Others say, Elkonoh.

Chapter 2

Verse 1

My mouth is enlarged. Against Penina.

Verse 2

And there is no stronghold like our God. There is no artist 1 Rashi disregards the
usual rendering of ‫=[ צֹור‬Rock], which represents the awesome powers of ‘ ‫ ה‬Who is
able to change the laws of nature. Seen Devarim 32:4. [ ‫ ] ַצָיר‬like our God Who
fashions a form within a form. 2 Maseches Berachos 10a.

Verse 3
Do not abound in speaking so very proudly. All those who are haughty when they
experience good fortune. About Penina who behaved haughtily toward her, was she
speaking, according to the simple explanation. However, according to the drash, we
follow Targum Yonoson's rendition [that she is referring to Nevuchadnetzar].
Harshness. Strong speech. Others explain ‫ ָעָתק‬as an expression of something which is
removed [from the truth], as in "from there he moved [ ‫ ] ַוַיְעֵּתק‬to the mountain." 3
Bereishis 12:8. [The meaning here being "let not] falsehood come out of your
mouth."
For a God of knowledge is Adonoy. He knows what is in your hearts.
And by Him all actions are counted. All people's deeds are counted before Him.
Counted. An expression of number, as in, "and the number [ ‫ ] ְוֹתֶכן‬of bricks shall
you give." 4 Shemos 5:18.

Verse 4

The bows of the mighty are broken… This is the custom of the Holy One, Blessed is
He. He weakens the mighty and strengthens the weak, He sates the hungry and starves
the sated.

Verse 5

The sated have hired themselves out for bread. [The sated] who do not need to hire
themselves out for any work, He starves them and they must hire themselves out for
bread,
And the hungry Who would toil and weary themselves for food.
Have ceased. From their toil.
Until the barren has born seven and she with many children…. While the barren woman
has born seven, 5 Others interpret that the seven children mentioned are not
literally seven and with reference to Peninah, but rather it is an expression that
means “many children.” See above 1:8.—Radak she that had many children has been
bereaved and buries her children. Chana bore seven as it is stated, "For Adonoy
remembered Chana and she conceived and gave birth to three sons and two daughters."
When Chana bore one, Penina buried two. 6 Below verse 21. Penina had ten children
as it is stated, "Am I not better to you than [the] ten sons of Penina?" 7 Above
1:8. When Chana bore four, Penina buried eight. When she [Chana] conceived and bore
a fifth child, Penina prostrated herself at her feet and begged for mercy and they
lived and were therefore considered as hers. This is R. Nechemya's opinion. R.
Yehudah however says that grandchildren are considered as children. Some are of the
opinion that the numerical value of ) 377 ( ‫ ִׁשְבָעה‬is equivalent to that of ( ‫ְׁשמּוֵאל‬
) 377.

Verse 6

Verse 7

Verse 8

Verse 9

His pious ones. It is spelled ‫" ֲחִסידֹו‬His pious one" but read ‫" ֲחִסיָד יו‬His pious
ones," [meaning] whether a single one or many. Similarly "may His adversaries be
broken." [The reading is ‫" ְמִר יָביו‬His adversaries" but] the spelling is ‫" ְמִר יבֹו‬His
adversary," meaning whether a single adversary or many.
Verse 10

Let Him thunder against them from heaven. The spelling is ‫" ָעלּו‬they have ascended"
meaning that even if they have ascended to the heavens, He thunders upon them and
casts them down.
May Adonoy judge the ends of the earth. He judges and punishes them. Justisier in
O. F.

Verse 11

Served Adonoy in the presence of Eili the kohein. From here [our Sages conclude]
that "whoever serves before a Torah scholar is considered as though he had served
before the Divine Presence." 8 Talmud Yerushalmi Eruvin 5:1. The reason being that
a Torah scholar cleaves to ‘ ‫ ה‬in his thoughts at all times so that even his
physical activities are holy.

Verse 12

Verse 13

The custom of the kohanim. They established this law for themselves, since they
rightfully inherited only the breast and the thigh of the peace offering.

Verse 14

Pot. Fire pot.

Pan. Cauldron.
Bowl. Pan.

Verse 15

Verse 16

Verse 17

They had disgraced. Meaning despised.

Verse 18

A lad girded with a linen robe. [Targum renders] " ‫ ַּכְר ּדּוט‬of linen," meaning a robe,
for Targum Yonoson renders ‫ ְמִעיִלים‬in the passage ‫" ִּכי ֵכן ִּתְלַּבְׁשָנה ַהְּבתּולֹות ְמִעיִלים‬for
such so ‫ ְמִעיִלים‬were worn by the maidens…", 9 II Shmuel 13:18. as ‫ַּכְר דּוִטין‬.

Verse 19

His mother would make for him a small robe. From year to year.

Verse 20

Eili would then bless them. This is the present tense, i.e., he would bless him
every year.
Because of the request that he had made. For himself a son. [Eili] would say to
him, "May ‫ השם‬grant you seed, etc., i.e., may it be the Divine Will that all the
children that you will have, will be from this righteous woman. This is an inverted
sentence.

Verse 21

Verse 22

That they would lie. The explanation is according to the simple sense. Our Rabbis
however said 10 In Maseches Yoma 9a-b. that since they delayed [the sacrifice of]
their birds 11 See Vayikra 15:29 and 22:6-8. and they would wait until they would
see their birds being offered, Scripture charges them as though they had lain with
them. 12 See Maseches Shabbos 55b. Metzudas Dovid translates this phrase as “they
would cause the women who assembled at the entrance of the Tent of Meeting to sleep
there,” thereby not allowing them to return to their homes and husbands.

Verse 23

Verse 24

That I hear being passed on by Adonoy's people. The rumor which ‫' השם‬s people are
spreading about you, an expression similar to, "and they proclaimed [ ‫] ַוַיֲעִבירּו‬
throughout the camp; 13 Shemos 36:6. meaning, they let out a rumor about you which
is not good. 14 Although it was only a rumor, kohanim are held accountable even for
an appearance of impropriety.

Verse 25

Tries him. ‫ ּוִפְללֹו‬is an expression of judgment, as in, "and he shall pay by order of
the judges ] 15 ".[ ‫ ְפִליִלים‬Shemos 21:22.
Judge. The judge.
For it was Adonoy's will to kill them. For their verdict had already been sealed.
16 See Maseches Rosh Hashanah 18b. Before the verdict is sealed however, Scripture
states, "for I do not desire the death of one who should die." 17 Yechezkeil 27:32.

Verse 26

Verse 27

The man of God came. This was Elkonoh.

Have I not repeatedly revealed Myself to your ancestor's family. From here [our
Sages concluded] that Aharon prophesied in Egypt. What was the prophecy? It is
stated, "and I said to them, 'Every man, cast away the detestable idols of his
eyes, do not defile yourselves with the idols of Egypt.'" 18 Ibid., 20:7.
Have I not repeatėdly revealed Myself. Did you know that this favor and greatness I
gave to Aharon. 19 Ralbag interprets this phrase as an affirmative statement, i.e.,
“I did indeed reveal myself to the…”

Verse 28

Verse 29
Which I commanded you [to bring in My] Sanctuary. Which I commanded in My dwelling
place.
To feed yourselves from the choice parts… This is an inverted sentence [meaning],
"you honor your sons more than Me," ] ‫ [ ְלַעִּמי‬before My people, i.e., in the eyes of
My people, you honor your sons more than Me. And what is the honor? To feed
yourselves from the choice parts of all the offerings of Yisroel. Your meal
preceded My meal, as it is stated, "even before they would burn the fat…" 20 Above
verse 15.
To feed yourselves. [ ‫ ] ְלַהְבִר יֲאֶכם‬is an expression of having a meal, as in, "Please
let my sister Tamar come and serve [ ‫ ] ְוַתְבֵר ִני‬me bread." 21 II Shmuel 13:5.
My people. This reverts to, "you honor your sons more than Me." You showed My
people that you are more honored than I. And how have you shown this? By feeding
yourselves from the choice parts of My offerings. 22 It may also be interpreted as
referring to the part of the sacrifice that belonged to the people who brought the
offering, that Eili’s sons took for themselves.

Verse 30

I had indeed decreed. Twice I assigned greatness to the sons of Isomor: Concerning
the sons of Gershon and the sons of Merori, it is stated, "Under the direction of
Isomor, the son of Aharon the kohein." 23 Bamidbar 4:33. And Eili was one of the
descendants of Isomor. This [explanation] I saw in Midrash Shmuel. I have, however,
heard a more fitting explanation: "I had indeed decreed that your family and your
father's family…" Originally I made Elozor the kohein to serve as kohein gadol, as
it is stated, "remove Aharon's vestments, [and dress Elozor his son in them]." 24
Ibid., 20:26. However, at the time of the concubine, 25 See Shoftim Chapters 19-21.
Yisroel divested themselves of most mitzvos. And who was to blame [for this]?
Pinchas and his associate kohanim, who should have gone around from city to city to
reprove them. I therefore took the kehunah gedolah away from them, and gave it to
you, for you are of Isomor's descendants, and I said, that they shall walk before
Me forever; for when greatness is assigned to a person, it is assigned to him and
to his generations forever.
For I honor those who honor Me. Pinchas' descendants who honored Me at Shittim. 26
Bamidbar 25:7-8. And this happened in the days of Shlomo, that when the Temple was
built, Shlomo dismissed Evyosor from being a kohein [gadol] to ' ‫ה‬, fulfilling the
word of ' ‫ ה‬which He had spoken concerning Eili's family. 27 I Melochim 2:27. And
Tzadok became the kohein gadol, because he was of Pinchas' descendants; he is so
listed in the genealogical records in Divrei Hayomim. 28 I Divrei Hayomim 6:35-38.
And those who dishonor Me will be cursed. By. themselves, when I will withdraw
Myself from them. 29 Referring to Eili’s sons from whom the kehunah gedolah would
be removed in the time of Shlomo Hamelech.

Verse 31

I shall cut off your arm. I.e., the power which you exert in My House, for you say,
"or else I will take it by force."

Verse 32

And you will see a rival [in My] Sanctuary. And you will see your rival at your
side in My Sanctuary just as a woman who sees her rival with her in the house.
Throughout all the good that He will bring upon Yisroel. When the Temple will be
built in the days of Shlomo, and the goodness promised to Yisroel will be complete,
as it is said there, "Not one word has gone unfulfilled from His entire gracious
promise. 30 I Melochim 8:56. Yehudah and Yisroel were numerous, like the sand that
is by the sea. 31 Ibid. 4:20. And Yehudah and Yisroel dwelt in security, each man
under his grapevine and under his fig tree… all the days of Shlomo." 32 Ibid. 5:5.
But there will be no elder in your family. This is an appropriate punishment. You
ate sacrifices before the [permitted] time, before they burnt the fat, so too, you
will die before your time.

Verse 33

And sadden. ‫ ְוַלֲאִד יב‬is the same as 33 See Devorim 28:65. ‫[ ְוַלְד ִאיב‬disillusioned].
Will die as [young] men. Young. There is no comparison between the mourning for a
young man and the mourning for a child. 34 Whose loss though tragic, is less keenly
felt than the loss of a young man.

Verse 34

This is the sign to you. That the prophecy will be fulfilled: In one day your two
sons will die, and this will be the sign for you for the fulfillment 35 He needed a
sign in the near future to authenticate the prophecy that all the punishments
described will come true. of all the retribution that was said to you, "and you
will see a rival in My Sanctuary," "and all those raised in your house will die as
[young] men." 36 Above verses 32-33.

Verse 35

A faithful kohein. Tzadok.

Verse 36

For a silver coin. In order to earn a ‫ ָמָעה‬silver coin.

Silver coin. with a weight of twenty gerah. 37 Shemos 30:13.
Let me be included. Let me to join.

Chapter 3

Verse 1

Was rare. Was withheld, 1 It was therefore considered precious and dear [= ‫] ָיָק ר‬.
as in, "and a man of understanding speaks sparingly ] 2 ," [ ‫ ֲיקר‬Mishlei 17:27.
meaning that who speaks sparingly is an understanding man.
Prophetic vision was not widespread. Prophecy was not revealed. 3 Not only were
prophetic visions rare in those days, but even when they occurred they were not
clear and concise, but rather cryptic and vague. Also, the prophecy that was
received was of a private nature and not required by the people, so there was no
need to reveal those visions. The prophets therefore kept their experiences to
themselves and prophetic vision was rare and not widespread. ‫ ִנְפָר ץ‬is an expression
similar to, "and you shall spread [ ‫ ] ּוָפַר ְצָּת‬westward and eastward. 4 Bereishis
28:14.

Verse 2

Verse 3

And Shmuel was lying. In his place, in the court of the Levites who watch in the
Temple. According to Targum Yonoson: "And Shmuel was lying in the court of the
Levites."
In the Temple of Adonoy. Where the Ark of God was.

Verse 4
Adonoy called. And a voice emanated from the Temple of God, from the Holy of
Holies, which called, "Shmuel!" The end of the above verse 5 As is indicated by the
‫ ֶאְתַנְחָּתא‬under the word ‫ ֹׁשֵככ‬to separate it from ‘ ‫ְּבֵהיַכל ה‬. is connected to the verse
that follows. This is what is inferred by the verse, "the Lord thunders wonderously
with His voice." 6 Iyov 37:5. Eili was a kohein, and was watching from within,
while Shmuel was a Levite and lying without. Yet, the voice [of ' ‫ ] ה‬jumped over
Eili to Shmuel.

Verse 5

Verse 6

Verse 7

[Shmuel] had not yet known Adonoy. He had not yet recognized the nature of the
prophetic voice. 7 He was thus unfamiliar with the ways ‘ ‫ ה‬calls man, and he
therefore thought that the voice was Eili’s. Every time the word ' ‫ ' ֶטֶר ם‬appears in
Scripture, it means 'not yet,' as rendered by the Targum ' ‫[ ' ַעד ָלא‬not yet]. It
does not mean 'before.' This verse proves it. And another [proof of this] is the
verse ‫ ִּכי ֶטֶר ם ִּתיְר אּון‬which is rendered as "that you do not yet fear," 8 Shemos 9:30.
is a more explicit verse proving this. Also, ‫"[ ְוֹכל ִֹשיַח ַהָֹּשֶד ה ֶטֶר ם ִיְהֶיה ָבָאֶר ץ‬all
plants of the field were not yet on the earth"]. 9 Bereishis 2:5.

Verse 8

Verse 9

Verse 10

And Shmuel said, "Speak." He did not mention the Name of the Deity as Eili had
commanded him, because he said [to himself], 'Perhaps it is another voice.' 10 See
Maseches Shabbos 113b.

Verse 11

To do something. This refers to the capture of the Ark by the Philistines. 11 Also,
this may be referring to the destruction of the Mishkon in Shiloh which happened
after the Ark was captured.
Will ring. An expression similar to [ ‫] ִצְלָצִלים‬, cymbals, tintiner, in O. F.

Verse 12

I will begin to destroy. On that day, My decree upon Eili's family will begin, for
Chofni and Pinchas shall die, and from then on, I shall finish my decree and
complete it upon them from generation to generation, and cause them to die as young
men at the age of eighteen years.
I will begin to destroy. Commencant e espleiant, in O. F.

Verse 13
That his sons were blaspheming themselves. It should properly state, 'blaspheming
Me' but Scripture euphemized. 12 See Mechilta Beshalach 15:7 for a listing of other
places where Scripture euphemized out of reverence to ‘ ‫ה‬. Ralbag, however,
interprets this verse that “they [Bnei Yisroel] cursed them [the sons of Eili].”
Blaspheming. Meaning, acting irreverantly, and similarly, every curse [ ‫ ] ְק ָלָלה‬is
an expression of irreverence and disgrace.
He did not censure. I.e., he did not darken [ ‫ ] כהה‬their faces by removing them
from their high positions.

Verse 14

Verse 15

Verse 16

Verse 17

Such shall [God] do to you. Like that very curse, that you shall not have worthy
children. And that curse actually befell him even though he did tell him. And did
not withhold. From here [the Sages concluded]: A curse of a wise man, even though
pronounced on condition, will be realized. 13 Maseches Makos 11a.

Verse 18

He is Adonoy. He is the Master and everything is His.

Verse 19

Verse 20

Verse 21

For Adonoy revealed Himself to Shmuel. Because Scripture stated above, "The word of
Adonoy was rare in those days," 14 Above 3:1. it states here that from now on, for
Shmuel's sake, He revealed Himself repeatedly. 15 Not only to Shmuel, but others
also began to prophesy.

Chapter 4

Verse 1

The word of Shmuel went out to all of Yisroel. The word which was said to Shmuel,
was fulfilled, and came to all Yisroel. How did this misfortune befall them?
"Yisroel went out to war against the Philistines." 1 When Bnei Yisroel deserved
punishment, ‘ ‫ ה‬sometimes commanded them to go out and battle the Philistines even
though it would end in their defeat.—Radak
Even Haezer [Lit. the rock of help]. This was not yet its name, 2 Obviously,
because they were soundly defeated now. for it was first called this name [later]
in Shmuel's time, but here Scripture calls it by its future name.

Verse 2

And the war spread. And the war spread. Similar to, "and behold they were spread
out [ ‫ ] ְנטּוִׁשים‬across the face of the entire land" 3 Below 30:16. and to "and they
were spread out [ ‫ ] ַוִיָּנְטׁשּו‬at Lehi." 4 Shoftim 15:9.

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

With every sort of plague in the wilderness. By the Sea of Reeds. Targum Yonoson
however, renders, 'and for His people He performed wonders in the wilderness.' In
Sifrei we learn that this passage is a combination of statements, whoever made one
statement did not make the other. The worthy among them said, "Who will save us
from the hand of this mighty God?" while the wicked retorted, "This is the God Who
smote the Egyptians with every plague. All the plagues which He had, He brought
upon the Egyptians. He has no more plagues [to inflict]."

Verse 9

Verse 10

Verse 11

Verse 12

A Binyaminite man. This was Shaul, 5 Perhaps the reason for Scripture not revealing
that it was Shaul, was to protect the honor of his kingship being that he was
responsible in part for Eili’s death.—Da’as Sofrim who grabbed the Tablets from the
hands of Golyas and fled.
Verse 13

By the road looking out. By the side of the road, he was anxiously waiting. 6 He
wanted to be situated in a place where a messenger would have to pass him first,
and thus give him the news.

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

His neck. [Targum renders] ‫ַאַּפְר קּוֵתיה‬, the bone of the neck. 7 ‫ ַמְפֶר ֶק ת‬is derived from
‫=[ ֶּפֶר ק‬link], meaning vertebra of which the bones of the neck and spine are made.

Verse 19

To give birth. Obviously [this word] means 'to give birth.' There is no similar
form [in Scriptures]. However, Menachem 8 Menachem was an authority on grammar and
is often quoted by Rashi. placed this verb in the section dealing with the word
‫' ְיָלָלה‬wailing,' because her birth pangs came upon her with wailing. The root of '
‫ ' ְיָלָלה‬is the ' ‫ ' ל‬alone.
Came suddenly. Differed from what normally occurs, therefore she died.
Her labor pains. [ ‫= ִצֶר יָה‬hinges], i.e., 'the hinges of the doors of her womb'; 9
See Bechoros 45a. chardonel in O. F.

Verse 20

Verse 21

I chavod. There is no glory; similar to, "He will save " 10 Iyov 22:30. ‫ ִאי ָנִק י‬one
who is not innocent, [meaning the same as] ‫ֵאין ָנִק י‬.
Because of the capture of. Meaning the same as 'to the capture of', but it is
unnecessary to remove the expression of 'to' for one who understands its meaning.
Because of the capture of. Envers etweirs l'estre pris in O. F.
And because of her father-in-law. I.e., because of this misfortune that her father-
in-law and husband had perished.

Chapter 5

Verse 1
Verse 2

Beside Dagon. The idol was made in the form of a fish. 1 From the word ‫=[ ָד ג‬fish].
Some say that from the waist up it had a human form with hands, and from the waist
down it looked like a fish.

Verse 3

Verse 4

The threshold. The equivalent of ‫=[ ַאְסקּוָפה‬threshold].

Verse 5

Verse 6

And He devastated them. An expression [ ‫ ] ְׁשָמָמה‬meaning desolation.

With hemorrhoids. The mesentery of the large intestine, a plague of the rectum.
Mice would enter their recta, disembowel them, and crawl out.

Verse 7

Verse 8

Verse 9

And they were afflicted internally. ‫ ַוִיָֹּשְתרּו‬is identical with ‫ ַוִיָּסְתרּו‬for it is

listed in the Masora among those words written with a ' ‫ ' ֹש‬and explained as though
it were written with a ' ‫ ' ס‬meaning "there was a plague in the hidden parts of the
body." 2 Or it may mean that the plague occurred at night when it was dark and they
were unable to see the ‫ְׁשָר ִצים‬, i.e., the plague was hidden from them.—Da’as Sofrim

Verse 10

Verse 11

Deadly upheaval. All upheavals [mentioned in Scripture] are caused by thunder. The
following is the origin: "Adonoy thundered with a great noise on that day against
the Philistines, making them panic. 3 Below 7:10. It is so explained in the Aggadah
of Thirty-Two Rules of R. Eliezer, the son of R. Yose Haglili.

Chapter 6

Verse 1
Verse 2

How we should send it back. In what manner should we send it away, so that He will
not be angry, and so that His wrath will be removed from us.

Verse 3

A guilt-offering. As an indication that you confess that you have betrayed Him.
Then you will be healed, and you will realize. That He did this, for why wouldn't
His hand turn away from you then?

Verse 4

Philistine rulers. They were five, as it is stated, "The Azites, the Ashdodites,
the Ashkelonites, the Gittites, and the Ekronites." 1 Yehoshua 13:3.

Verse 5

Verse 6

Verse 7

Nursing cows. Nursing.

Which have not borne a yoke. All this is for the test. Since these cows are not
capable of pulling [a load], and furthermore, they will yearn for their young. If
the Ark will have the power to enable them to pull it by themselves, we shall know
that He brought this upon us.

Verse 8

In the box. Escrin in O. F.

Verse 9

Verse 10

Confined in the house. ' ‫ ' ָּכלּו‬is an expression of ' ‫[ ' ֶּכֶלא‬imprisonment].

Verse 11

Verse 12

Set on a straight course. This word is a grammatical hermaphrodite. 2 The “ ‫ ” י‬of

‫ ַוִיַּׁשְר ָנה‬is the masculine form and the “ ‫ ” נה‬is indicative of the feminine form.
This teaches us that even the young recited a song, 3 And, therefore, the
combination of the masculine and feminine forms. "Sing aloud, sing aloud, O Ark of
acacia wood! Exalt yourself…" as stated in Maseches Avodah Zorah. 4 24b. The cows
literally sang an intelligible praise to ‘ ‫ה‬. They were given the miraculous power
to sing just as Bilam’s donkey was given the power of speech in Bamidbar 22:28-30.
According to its simple meaning, ' ‫ ' ַוִיַּׁשְר ָנה‬is an expression meaning 'straight,'
i.e. they followed a straight path.
Lowing as they walked. This is an expression of the cry [ ‫ ] ְּגִעָיה‬of cattle.
Beis Shemesh. Yisroel was there. 5 Although ‫ ֵּבית ֶׁשֶמׁש‬was one of the cities belonging
to kohanim [Yehosua 21:16], nonetheless man Bnei Yisroel lived there and in
adjacent areas.—Da’as Sofrim

Verse 13

And they rejoiced to see. They were going to see how it came alone, and out of
their joy, they behaved with levity, for they did not gaze at it with awe and
respect. 6 They violated the commandment “and they shall not come in to see when
the holy is being covered and [they will not] die,” in Bamidbar 4:20.

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Open village. A village without a wall.

The large rock. This is the large rock previously mentioned, for the ' ‫ ' ל‬comes in
place of the ' ‫[ ' נ‬in the word ' ‫]' ָאֵבל‬, similar to ' ‫ ' ִנְׁשָּכה‬instead of ' ‫' ִלְׁשָּכה‬
[chamber], in the book of Nechemyah. 7 13:7. And because they experienced mourning
there, 8 See below verse 19. they called it ' ‫' ָאֵבל‬.

Verse 19

Seventy men, fifty thousand men. 9 Targum Yonoson renders, 'And He killed of the
elders of the people seventy men, and of the community fifty thousand men.' 9
Another opinion is that this figure also includes the number of Philistines that
were killed as a result of their irreverence towards the Ark. Our Rabbis, however
said, 'Seventy men, each of whom was equal to fifty thousand, or fifty thousand men
each of whom was equal to the seventy of Sanhedrin.' 10 Maseches Sotah 35b.

Chapter 7

Verse 1

They appointed. Designated.

Verse 2

From the time the Ark came to rest in Kiryas Yearim. And they saw the retribution
which befell them because of the sin of Eili's family, and the mighty deed which
the Holy One, Blessed is He, had visited upon the Philistines.
The house … was drawn after Adonoy. Through Shmuel who would travel from city to
city, judging and reproving them.
‫ ' ַוִיָּנהּו‬is an expression of drawing; in Aramaic, ' ‫[ ' ִּתְּתֵנהּו ְלפּוְלָחִני‬they were drawn
after My worship]. And similarly ' ‫ ' ְוֹלא ֹנַּה ָּבֶהם‬it is no use to attract them to
good. 1 Yechezkeil 7:11. Menachem classifies ' ‫ ' ַוִיָּנהּו‬as an expression of
lamentation, as in ' ‫[ ' ְנִהי ִנְהָיה‬a lament has come to be]. 2 Michoh 2:4. And
similarly ' ‫[ ' ְוֹלא ֹנַּה ָּבֶהם‬is rendered as, 'and they will have no remorse']. And the
meaning of ' ‫ ' ַוִיָּנהּו ַאֲחֵר י ה‬is, "they lamented their evil deeds, and returned after
' ‫ה‬." Another explanation is that ' ‫ ' ַוִיָּנהּו‬means 'and they gathered,' as in, "And
all the nations will be gathered into it [Yerusholayim]" 3 Yirmiyohu 3:17. which
the Targum renders, "And all nations will gather into it to worship." In this
manner, the verse ' ‫ ' ְוֹלא ֹנַּה ָּבֶהם‬may be rendered ‫" ֹלא ֵמֶהם‬neither from them," ‫ְוֹלא‬
‫" ֵמֲהמֹוָנם‬nor from their multitude ‫ ְוֹלא [ִמ]ֹנַּה [ֶׁש]ָּבֶהם‬meaning nor from their gathering.

Verse 3

Verse 4

Verse 5

Verse 6

They drew water and poured it out. 4 Perhaps as Dovid did in II Shmuel 23:16.
Targum Yonoson renders, "and they poured out their hearts like water, in
repentance, before '." 5 See Eichah 2:19. ‫ ה‬And according to its simple meaning, it
is merely symbolic of humility, [i. e.,] we are before You like these poured out
waters. 6 Water may also be referring to the Torah which is often compared to
water. By filling their hearts with Torah, the Bnei Yisroel were able to recognize
their sins, feel the need to change their ways and return to ‘ ‫ה‬.
Shmuel judged. Between two litigants regarding monetary matters between them, 7
People sought to cleanse themselves of sins that had been committed between their
fellow man. They first had to rectify their misdeeds. They therefore went to
Shmuel, for him to judge them and to determine who owed what to whom and what
wrongs had to be corrected. or concerning sins which they had committed.

Verse 7

Verse 8

Verse 9

And offered it all as a burnt offering. The ‫ ְּכִתיב‬is ' ‫ ' ַוַיֲעֶלָה‬because it was a
female. 8 Although the ‫ ְק ִר י‬is in the male form. From here our Rabbis deduced that a
female animal is acceptable as a burnt offering on a private altar. 9

Verse 10
Verse 11

Until below Beis Kor. Below Beis Sharon.

Verse 12

And Shein. The peak of the rock. 10 Or ‫ ֵׁשן‬may denote the shape of the rock, i.e. it
was shaped like a tooth; and it may be the same crag referred to below in 14:5.—
Da’as Sofrim.

Chapter 8

Verse 1

Verse 2

Verse 3

They were swayed. Themselves. 1 ‫ ַוִיּטּו‬is in the ‫[ ַק ל‬simple] form.

[They] perverted. Something else, i.e., justice. 2 ‫ ַוַיּטּו‬is in the ‫[ ִהֽפִעיל‬causative]
form. Our Rabbis said 3 Maseches Shabbos 56a. that Shmuel's sons did not sin. They
merely did not follow in their father's ways. Their father would travel to all
places in Yisroel, and judge them in their cities. But they did not do so, 4 They
did not travel, but rather settled in ‫ ְּבֵאר ֶׁשַבע‬and would summon litigants to their
court. Because the litigants had to pay additional travel expenses to go to ‫ְּבֵאר‬
‫ֶׁשַבע‬, many chose to forgo their claims and thereby corrupting the justice system. in
order to increase the income of their agents and scribes.

Verse 4

Verse 5

Verse 6

The matter was wrong. Because they said, "to judge us like all the nations." 5
Shmuel was not displeased at the Bnei Yisroel’s request, because the Torah
explicitly permits the institution of the monarchy in Devarim 17:15. It therefore
seems that seeking to appoint a new king, now that the nation had settled in Eretz
Yisroel was appropriate. What disturbed Shmuel was that the motive behind the
request was not a desire to fulfill a mitzvah of appointing a king. Rather, they
were complaining and rejecting Shmuel’s leadership [below verse 8] and their reason
for seeking to appoint a king was because of their desire to be “…like all the
nations…”

Verse 7

Verse 8
Verse 9

But warn them. 6 See Bereishis 43:3. Warn them that the fear of their king be upon
them. 7 In order to impress Bnei Yisroel with awe for the monarchy, i.e., the
king’s position, Shmuel was instructed to teach them the honor due to a king of
Yisroel.

Verse 10

Verse 11

Verse 12

And to produce his implements of war. To train them as craftsmen, blacksmiths, and
carpenters.

Verse 13

For perfumers. Who prepare perfumes and spices for his wives' cosmetics. 8 Being
that this verse deals with the preparation of food, ‫ ַר ָּק חֹות‬may also be translated as
confectioners or as people who produce the various spices used in the preparation
of meats.

Chapter 9

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

To the land of Tzuph. [Targum renders] 'into the land wherein there was a prophet.'
Tzuph. [ ‫ ] צּוף‬meaning a seer. 1 See above 1:1.
Lest my father stop worrying about the donkeys. Because his worry about us will
grow so that he will forget the donkeys.
And worry. E dubitera in O.F.

Verse 6
Our road. The story about the donkeys, i.e., what has become of them, for whom we
have gone all this way. 2 They were not only seeking advice where to look for the
donkeys, but were also looking for an explanation for their long journey. They were
puzzled over why they had searched and not found them yet, being that donkeys
usually do not stray far from their home.

Verse 7

What shall we bring to the man. Targum Yonoson renders, 'If he accepts money, what
shall we bring to the man?' Shaul was not familiar with Shmuel's habits and thought
that he would ask for remuneration. 3 It seems that in those days it was customary
to bring gifts in this type of situation; as in II Melachim 4:42. They thought that
perhaps Shmuel might demand some form of remuneration for his prophecies just as
diviners seek gifts from those for whom they predict the future.—Radak
And [we have no] gift. Targum Yonoson renders, 'and there is nothing proper.' This
is an expression of ‫=[ יֹוֶׁשר‬propriety]. Menachem, however, explains ‫ ְּתׁשּוָר ה‬as an
expression of a tribute for the privilege of seeing a king or an important person;
[ ‫ ְּתׁשּוָר ה‬being] an expression related to ‫[ ֲאׁשּוֶר ּנּו‬meaning] 'I behold them,' 4
Bamidbar 24:17. and I agree with his explanation. 5 That ‫ ּוְתׁשּוָר ה‬is from the root
‫=[ שּור‬to see].

Verse 8

A quarter shekel. One zuz of silver.

Verse 9

In former times in Yisroel. The author wrote this verse, 6 I.e., Shmuel. See
Maseches Bava Basra 14b which states that Shmuel authored the Book of Shmuel.
However, being that Shmuel died before Shaul who only reigned for two years, what
is the meaning of “formerly” and “of today” as stated in the verse? Radak therefore
suggests that “formerly” refers to an earlier period when prophets were known for
their ability to predict the future and to display a knowledge of hidden things,
therefore the term ‫רֹוֶאה‬. However, in Shmuel’s time prophecy became widespread, but
the type of prophecy was a Divine inspiration to bring to the people the word of ‘
‫ה‬, therefore the term ‫[ ָנִביא‬from the root ‫] בֹוא‬. In Shaul’s case he was looking for
a ‫ רֹוֶאה‬to tell him where his donkeys were. Others however, maintain that the author
of this verse may have been Ezra or Yirmiyahu. i.e., this is not part of the youth
of Shaul's statement.
For the "prophet" of today. The one who is called 'prophet' today was formerly
called 'seer.'

Verse 10

Verse 11

Verse 12

Verse 13

As you enter the city you… They prolonged their conversation in order to gaze upon
Shaul's handsomeness. 7 Maseches Berachos 48b. The girls gave an extraordinarily
long answer to a relatively simple question. The fact that the entire conversation
was recorded in Scripture makes it likely that they were struck by Shaul’s handsome
appearance and wanted to gaze at him a few moments longer.
The high place. Targum Yonoson renders, 'to the banquet hall.' When Shiloh was
destroyed, it became permissible [to offer sacrifices on] the high places, and they
would sacrifice peace-offerings on the high place and eat together.
Because he blesses the offering. Targum Yonoson renders, ‫ֲאֵר י הּוא ָּפִר יס ַעל ְמזֹוָנא‬
meaning, 'for he will break bread.' [Before] partaking of the peace-offering they
recited: 'Blessed are You Adonoy, our God, King of the universe, Who has sanctified
us with His commandments, and commanded us to eat the sacrifice."
As [surely as it is] day. Just as the day exists. 8 He said this to emphasize the
truthfulness of his statement.—Radak

Verse 14

Verse 15

Verse 16

Verse 17

Will rule over My people. Will restrain [=will rule], similar to 'restrained [ ‫ָעצּור‬
] and let free.' 9 Devarim 32:36. This is the function of the ruler, to restrain
the people during war, that they not scatter or spread out one from another, and 10
In the time of peace… to restrain each one from doing evil. 11 The phrase may be
translated as “he will restrain them [the Philistines] from [attacing] My people”.—
Radak In our language, we call ‫ ַמֲעצֹור‬destenir, in O.F.

Verse 18

Approached. Targum Yonoson renders, 'met.'

Verse 19

Verse 20

But for whom does all of Yisroel desire? Here he [Shmuel] hints to him the matter
of the kingship.

Verse 21

Verse 22

At the head of the invited guests. In the place where the important people are
seated; by the manner of the seating, it was obvious in which place the most
important person was seated.

Verse 23
About which I told you. Because Shmuel knew that Shaul would come, he ordered to
give him a fine portion for his benefit. 12 When the special portion that Shmuel
had set aside was placed before Shaul, it publicized the honor that Shmuel as
giving him.

Verse 24

The thigh with what was attached to it. The thigh and the hip above it. 13 See
Maseches Avodah Zara 25a for differing views of “what was attached to it.”
Here is what remains. From the portions of the invited guests, and has been set
aside for you.
Put before you and eat. In the final chapter of [Maseches] Zevochim, 14 it is
established that [the waving of] the breast and thigh is [performed] in a large
[i.e., public] high place, [but the waving of] the breast and thigh is not
[performed] in a small [i.e., private] high place. It was therefore permissible for
Shaul to eat 15 The phrase “put before you and eat” indicates that at first Shaul
hesitated to eat because it was his opinion that his portion was the kohein’s due.
Shmuel therefore told him that in a private high place, the breast and thigh were
neither waved nor given to the kohein. [the thigh].
For it was kept… until the appointed time. Because for the appointed time of the
banquet, this thigh had been reserved for you.
I told the [cook], I have invited the people. My statement to the cook was, 'I
invited the people to the feast, and I know their number. Be careful with their
portions.' And I ordered from him the number of portions accordingly, and this one
was reserved for you.

Verse 25

And he spoke with Shaul on the roof. Reproving him 16 Based on Maseches Makos 11a
that states that using the form of ‫ ַוְיַד ֵּבר‬for describing speech indicates harshness.
and teaching him to fear the Holy One, Blessed is He.

Verse 26

Verse 27

To pass ahead of us. To go at a distance from us so that he will not hear our
conversation.
And he went ahead. The youth went ahead of them, but to Shaul he said, 'And you
stand with me.'

Chapter 10

Verse 1

Verse 2

By Rochel's Tomb, at the border of Binyomin. Isn't Rochel's Tomb within Yehudah's
border, in Beis Lechem? [The answer is that] they are now by Rochel's Tomb, but,
'when you will meet them, you will find them within Binyomin's border, in
Tzeltzoch.' Thus was taught by the Tosefta of [Maseches] Sotah. 1 11:7.
Tzeltzoch is a combination of the words ‫ ֵצל ַלַּצח‬of the Holy One, Blessed is He, Who
is pure and ruddy; 2 Shir Hashirim 5:10. and this is Yerusholayim.
And is worrying about you. Has fears concerning you; every expression of ‫ְּד ָאָגה‬
[worry] is an expression of fear; dementer in O.F.

Verse 3

Eilon Tavor. The plain of Tavor.

Verse 4

Verse 5

The hill of God. The hill of Kiryas Ye'arim, where the Ark of God was now resting.
Philistine officers. Officers whom they had appointed over Yisroel, for they [the
Philistines] were ruling over them and stationing officers in the cities of
Yisroel. 3 The Philistines had been conquering parts of Eretz Yisroel and had
appointed officers to govern the areas that they dominated.—Mahri Kra
A band of prophets. Targum Yonoson renders, 'a band of scribes.' ' ‫ ' ֶחֶבל‬is a band,
similar to, 'the ‫ ֶחְבֵלי‬of the wicked surrounded me' 4 II Shmuel 22:6. [rendered by
Targum as], 'the bands of the wicked surrounded me.'
From the high place. Targum Yonoson renders, 'from the banquet hall.'

Verse 6

Verse 7

And when these signs come upon you. And you will realize that my words are true;
for just as these signs will come to you, so will the matter of the kingship be
fulfilled. 5 And therefore “prepare yourself…”
Prepare yourself as well as you can. [Targum renders,] 'prepare for yourself regal
garments, and make ready for yourself the court ritual,' as well as you can.

Verse 8

Then you shall go down to Gilgol ahead of me. After you reign, you shall come down
to Gilgol before me, i.e., before I go down.
And I will go down to you. At the end of seven days after you will have gone down.
Wait. You shall wait.

Verse 9

Transformed his heart. [To] a spirit of royal power.

Verse 10

Verse 11

Verse 12

And who is their father? Why do you wonder about the matter as to who is the father
of the prophets? Is prophecy hereditary? 6 Or ‫ ּוִמי ֲאִביֶהם‬can mean “Who is their
teacher?” for one’s teacher is called his father as in II Melachim 2:12. He implied
to the people that ‘ ‫ ה‬is their teacher and just as He teaches the other prophets,
He can teach Shaul too.—Radak

Verse 13

Verse 14

Verse 15

Verse 16

But about the matter of the kingship he did not tell him. He possessed a
discretionary nature. 7 See Maseches Megillah 13b.

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

And Shaul… was singled out. Even though he was not there, the lot fell upon him,
for their names were written on pieces of parchment and placed in a box. The
prophet would insert his hand and take one piece of parchment.

Verse 22

Is hidden by the baggage. In the room where newcomers had placed their baggage; [he
hid] because he was running away from the high position. But the Midrash Aggadah of
R. Tanchuma 8 Vayikra 3. explains that ' ‫ ' ֶאל ַהֵּכִלים‬refers to the Urim and Tumim.
He said [to himself], 'perhaps I am not worthy of this high position. [I will not
assume it]. until they inquire of the Urim and Tumim. 9 Shaul was convinced that
the Urim and Tumim would confirm that he was not worthy of the kingship. But, on
the contrary, it confirmed that nobody was equal to him. In Maseches Eiruvin 13b it
states that he who runs away from honor is rightfully pursued by it. Thereupon they
asked, and he accepted it.

Verse 23

Verse 24
Verse 25

Verse 26

God had touched. [Targum renders], 'men who fear sin, in whose heart ' ‫ ה‬has
instilled fear.'

Chapter 11

Verse 1

Verse 2

Each right eye. Explain it literally. 1 As a symbol of everlasting defeat. But the
Midrash Aggadah [explains it figuratively, that he said,] "Bring me your Torah
scroll which was given by the right hand [of God], 2 See Devarim 33:2. and I will
burn it, because He wrote in it, "Neither an Ammonite nor a Moavite may enter [into
Adonoy's community]." 3 Devarim 23:4. Therefore, Nochosh said that he cannot accept
any form of peace treaty with the Bnei Yisroel when the Torah specifically forbids
to seek peace with Ammon. In Devarim 23:7 the Torah stated with regard to Ammon and
Moav, “You shall not seek their peace or welfare, all your days, forever.” Nochosh
therefore wanted to burn the Torah.
A sign of shame. An insult.

Verse 3

Verse 4

Verse 5

Behind the cattle. After the appointed time that the cattle come in from the field.

Verse 6

Verse 7

To his cattle. To his animals.

Verse 8

He counted them in Bezek. Our Rabbis said that he counted them using earthenware
shards. 4 See Maseches Yoma 22b. According to this rendering, Bezek is not a name
of a place, but rather a description of the means used by which to count the
people. Another explanation is that ‫ ְּבָבֶזק‬means 'with pebbles,' i.e., he took a
pebble from each one, and counted them, similar to, "And he counted them with
lambs," 5 Below 15:4. i.e., he took a lamb from each one, and counted them with the
lambs, just as they would count them with half shekels. 6 See Rashi Ibid. Targum
reders, in the verse, "as one who loads a pebble [ ‫ ] ֶאֶבן‬for throwing in a
slingshot," 7 Mishlei 26:8. as one who loads a ‫ ִּבְזָק א‬into a slingshot. And in
[Midrash] Yelam'denu, "And he counted them with lambs," [is explained as,] "when
they were poor, [they were counted] with pebbles and when they became rich, [they
were counted] with lambs. Another explanation is that ‫ ָבֶזק‬is the name of a place,
mentioned in Shoftim, "they found Adoni Bezek in Bezek." 8 Shoftim 1:5.

Verse 9

Verse 10

Verse 11

Verse 12

Who is it that says. Derisively, "Shaul will reign over us?" Give them over and we
will execute them.
Will reign over us. As a question.

Verse 13

Verse 14

And Shmuel said, "…and renew the kingdom there." Because at first there was
opposition in the matter, but now they unanimously agreed. 9 Shmuel merely invited
them to Gilgol; it was not a command. See above 9:9 for a similar expression ‫ְוֵנְלָכה‬.
However, now that Shaul saved the people of Yoveish Gilad from the Ammonites; all
the people rallied behind him and accepted him as their king.

Chapter 12

Verse 1

Verse 2

I have aged and become gray. Our Rabbis said that he aged prematurely, as stated in
Maseches Ta'anis. 1 5b.

Verse 3

Whose ox have I taken? For my work.

Whose donkey have I taken? When I used to travel from city to city to judge them
concerning their matters, I used to travel on my donkey, although I should have
taken theirs. 2 See Bamidbar Rabbah 18:10. And when I brought a sacrifice for their
sake, I should have taken their ox. Shmuel took this extra precaution because he
witnessed how severely Eili’s sons were punished for having abused the privileges
of their office. He therefore avoided any action that could be misconstrued as
resembling their behavior. 3 Devarim 28:33.
Whom have I oppressed? Every expression of ‫ ְמַר ֶּצה‬which follows ‫[ עֶׁשק‬robbery], is an
expression of "robbed and oppressed, 4 23b. The other two places in which the holy
spirit entered the earthly court are in the court of Sheim and in the court of
Shlomo. one who robs the poor and oppresses them.
To look away from him. In order to hide my eyes from the judgment because of the
money [bribe].
And I will give it back to you. Whatever you will say.

Verse 4

Verse 5

And they said [as one], "Witnessed." A heavenly voice came out and said, '[I am] a
witness.' This is one of three places in which the holy spirit entered the earthly
court, as it is stated in Maseches Makos. 5 23b.

Verse 6

Who produced Moshe and Aharon. To be prepared for His mission to bring your
forefathers out of Egypt.

Verse 7

And I shall enter into judgment. I.e., I shall debate with you.

Verse 8

Verse 9

Verse 10

Verse 11

‫ְיֻר ַּבַעל‬. This is Gideon. 6 Shoftim 6:32. See Maseches Rosh Hashanah 25a.
Bedan. This is Shimshon who came from the tribe of Don. 7 ‫“= ְּבָד ן‬in Don” or ‫ֶּבן‬
‫ ָד ן=ְּבָד ן‬meaning “a member of Don’s tribe.”
And Yiphtoch. Here are three insignificant leaders with three world-important
leaders: Moshe, Aharon and Shmuel, to teach you that the insignificant leader in
his generation is equal to the important leader in his generation. Every court
which is appointed over the generation, must be followed as though its [members]
were the mightiest of the nobility. 8 Ibid., 25b. Shmuel indicated to the people
that every generation must regard its sages and leaders with the same respect they
would give to Moshe, Aharon or Shmuel. Therefore, Yiphtoch in his generation was
equal to Moshe in his generation. See Rashi in Devarim 19:17.

Verse 12
Verse 13

Verse 14

Then both you. You will live to a ripe old age, both you and the king.

Verse 15

Then Adonoy's hand will be against you and against your forefathers. Meaning it
will be against you after it was against your fathers. Our Rabbis however said,
"against you and against your fathers" refers to the digging up of the dead, which
is a disgrace upon the dead. 9 Maseches Yevamos 63b. When people sin, the past
generations are also punished by having their grave sites disturbed.—Radak

Verse 16

Stand up and see… And just as through my prayer, I am able to change the seasons,
similarly, if a war befell you, my prayer would have the power to protect you
against the enemy, and you had no need to ask for a king during my lifetime, 10
Shmuel demonstrated to the nation how unnecessary their request for a king was.
Just as ‘ ‫ ה‬responded immediately to Shmuel’s prayers for rain, so too would ‘ ‫ה‬
answer his prayers to save the Bnei Yisroel from their enemies. even though I am
old.

Verse 17

Is today not the [season of the] wheat harvest? And rain is a sign of a curse, 11
Maseches Ta’anis 12b. and the Holy One, Blessed is He, is reluctant to visit
punishment unnecessarily. Nonetheless, I have power, and I shall call to ' ‫ה‬, and
He will make it thunder and rain.
Then you will know and see. That it was unnecessary for you to ask for a king and
to show disrespect towards me.

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

For the sake of His great Name. For His fame has spread because of you, that He is
your savior, and lest the fame of His greatness be lessened. 12 This verse
indicates that ‘ ‫ ה‬will not abandon the Bnei Yisroel because of the lack of their
own merits, in order to uphold His own Name.—Radak
Adonoy has sworn. ‫ הֹוִאיל‬meaning he swore, as in, "And Shaul made the people swear ]
13 ".[ ‫ ַוֹיֶאל‬Below 14:24.

Verse 23

And as for me, far be it from me. Since you will do your part by returning to ' ‫ה‬,
I also, far be it from me to stop praying on your behalf. 14 From this verse, the
Gemara in Maseches Berachos 12b, derives, that if a person knows that his prayers
will be answered if he prays for mercy for his fellow but refrains from doing so,
he is considered to have sinned.

Chapter 13

Verse 1

One year was Shaul in his reign. Our Rabbis, of sainted memory, said, 1 Maseches
Yoma 22b. [Shaul was] like a one year old, who did not experience the taste of sin.
It may also be interpreted, "Shaul was a year in his reign," i.e., in the first
year in which he was made king, though he actually ruled over Yisroel two years, in
the first year, immediately, "Shaul chose for himself three thousand [men]."

Verse 2

Verse 3

The Philistine governor. They had a government official [who ruled] over Yisroel
and they stationed him in Givas Binyomin. 2 Yonoson assassinated him as an open act
of rebellion against the Philistines.—Radak
Let the Hebrews hear. That we have rebelled against the Philistines and they should
beware of them.

Verse 4

And that Yisroel has become hateful. Literally, they have come in bad odor with the
Philistines, an expression of hatred.
To follow Shaul to Gilgol. This is what Shmuel had said to him, "you shall go down
to Gilgol ahead of me." 3 Above 10:8.

Verse 5

To the east of Beis Oven. [ ‫ ] ִק ְד ַמת‬meaning the east of Beis Oven.

Verse 6

In thorn bushes. A place where thorns are concentrated; espineid in O.F.

In the towers. Pleisiz in O.F.
And in pits. Cisterns.

Verse 7

Crossed the Yardein to the land of Gad. To escape from the Philistines, because the
Philistines were in the land of Canaan on the west side of the Yardein.
Hurried after him. They hurried to go after him. 4 I.e., to join forces with Shaul.

Verse 8
He waited. He waited. 5 See Bereishis 8:10.
Till the time set by Shmuel. This verse has a missing word. [The verse means to
say], "till the appointed time set by Shmuel," or "to the appointed time of
Shmuel." An example of this is, "And two men, officers of troops were the son of
Shaul." Scripture should have written, "were to the son of Shaul." 6 II Shmuel 4:2.
Here too, "which was set by Shmuel," who had said to him, "Wait seven days until I
come to you." 7 Above 10:8.

Verse 9

Bring me the burnt-offering. A non-kohein is permitted to sacrifice on a high

place.

Verse 10

Verse 11

What have you done? Did I not say to you, "I will go down to you to offer the
burnt-offering?" I will offer it up, and not you.
At the appointed day. At the beginning of the [appointed] day.

Verse 12

So I forced myself. I overcame my will, for my heart told me to wait for you, and
against my will I suppressed my heart, and offered the burnt-offering. 8 Shaul
realized that it was not proper for him to offer the sacrifice. But he saw that the
people who had gathered became impatient and began to desert him for his not taking
action. Therefore, in desperation he overcame his inclination to wait longer for
Shmuel’s arrival and acted against his better judgement.

Verse 13

For now. Before you had done this,

Adonoy would have established your kingship … forever. Because when a high position
is assigned to a person, it is assigned to him and to his descendants. 9 See
Maseches Megillah 13b.

Verse 14

But now, your kingship shall not endure. Because Moshe said so in the Torah, "[and]
he does not stray from the commandment right or left, so that days of his reign are
lengthy…." 10 Devarim 17:20. Hence, if he does stray, the days [of his reign] will
not be lengthy. And if you will argue that this was not said in reference to a
Prophet's commandment, but only in reference to a commandment of the Torah, [I will
answer that] it was already stated, "[and] to guard every word of this Torah" and
afterwards, "that his pride not increase… and he turn not stray from the
commandment" 11 Devarim 18:19. And now that you failed to obey the commandment of ‘
‫ ה‬to obey His word as delivered by His prophets, you will be held accountable for
your actions. [to include] even a prophet's commandment.

Verse 15

Who were [still] with him. For the people had scattered from him, and these
remained.

Verse 16
Verse 17

Verse 18

The Valley of the Tzvo'im. Where the Tzvo'im are found. This is the animal referred
to by R. Meir when he said, 'also the '. 12 Maseches Bava Kama 16a. ‫ ָּצבֹוַע‬Targum
Yonoson renders, ' ' 13 Perhaps it is the hyena or the fox. ‫ ֲאָפַעָיא‬and so did our
Rabbis of sainted memory, explain, ‫ ָצבֹוַע‬is, 14 A particular species of snake. ‫ֶאְפֶעה‬
a species of fierce and destructive animals.

Verse 19

A blacksmith was not to be found. I.e., was not available at the beginning of
Shaul's reign, because the Philistines who ruled over Yisroel, eliminated all the
iron smiths from Yisroel, lest they make weapons to wage war.

Verse 20

And all of Yisroel would go down to the Philistines. And when Yiroel needed iron
smiths to sharpen mattocks, axes and tools, they had to go down to the land of the
Philistines.
His plowshare. Soc in O.F.
His mattock. Coltre in O.F.
His axe. Besague in O.F.
His tools. Fosoir in O.F.

Verse 21

There was a multi-edged file that was used for the tools. For those who found it
troublesome to go down to the Philistines to sharpen, had the ‫ְּפִציָר ה ִפים‬, lime in
O.F., which has many mouths, i.e. many sharp and jagged surfaces to sharpen the
tools and mattocks.
Three pronged pitchforks. A fork similar to a pitchfork, which is called 'forche'
[in O.F.], having three prongs.
And for setting the yoke. To sharpen the tip, and to insert it and set it into the
handle.

Verse 22

But they could be found with Shaul. By means of a miracle. 15 See Vayikra Rabbah
25:8.

Verse 23

A Philistine garrison. It is the custom of soldiers to form a garrison and a

raiding party, [the latter] spread out into a city and seek its plunder. It is
called 'cenbel' in O.F.
Garrison. They are the ones who stand guard that no raiders come out of the city
against them.
Towards the Pass of Michmos. The Philistines were camped in Michmos, and Michmos
was on a mountain. Yisroel was in a city named Geva, and Geva was also on top of a
mountain, and those two mountains were opposite each other. The valley was between
them, as is stated in this episode, "and the Phillistine garrison went out toward
the Pass of Michmos," which is on the side toward Geva, to the valley between them.
Chapter 14

Verse 1

On the other side. Every ‫ ַהָּלז‬and ‫ ָלֶזה‬in Scripture, is not an expression of ‫ַהֶּזה‬
[this], but it is an expression of opposite [the speaker], and he is pointing it
out with his finger. It is not an expression of 'cest' in O.F., but of 'cel' in
O.F.
On the other side. Of the valley [between] the two mountains.

Verse 2

At the edge of Givah. At the end of Givah.

Verse 3

Wore the Eiphod. Meaning the Urim and Tumim.

Verse 4

Between the passes that Yonoson wanted to cross. It was thus made: There was a
rocky precipice from this side of 'between the passes,' and there was a rocky
precipice from the other side of 'between the passes.' The valley is called
'between the passes,' and it had a stone from here, and a stone from here, one on
this side and one on the other side, and the valley was between the two passes. It
was that valley that Yonoson wanted to cross.
Rocky precipice. The name of one precipice was Botzeitz and the name of the second
was Seneh. 1 The names of the two rocky crags are indicative of their terrain.
Botzeitz as implied by its name, had a smooth and slippery surface making it very
difficult to scale. Seneh had a “treaded on” surface.—Radak

Verse 5

Jutted out from the north. Slanting from the north side toward Michmos.
Toward Geva. From where Yonoson emerged.

Verse 6

Verse 7

Verse 8

Verse 9

Stop. Wait, as in, "Sun, wait [ ‫ ] ּדֹום‬in Givon," 2 Yehoshua 10:12. and as in, "Wait
for." 3 Tehillim 37:7. ‫[ השם‬The meaning here being] if they say, "Wait, and we will
go up to you," they are presently successful and they are proud.

Verse 10
But if they say [to us], 'Come up to us.' A fear inspired by the Holy One, Blessed
is He, is in their heart and they are afraid to move from their place. 4 Although
there is a prohibition against resorting to omens in Vayikra 19:26, Tosfos in
Maseches Chulin 95b explains that Yonoson himself did not believe in the sign, he
only made it to encourage his weapon bearer. See Radak.

Verse 11

Verse 12

[They] called out. An expression of raising [one's] voice.

Verse 13

On his hands and feet. I.e., with all his might and running. 5 Rashi explains ‫ַעל‬
‫ ָיָד יו ֽוַעל ַר ְגָליו‬as an idiomatic expression; but Radak explains it literally, that
they had to use their hands and feet to climb because it was a very steep and
slippery crag.

Verse 14

Half a furrow, of a pair [of oxen plowing] in the field. Within the area of a land
measure [equal to] half the amount of a furrow of the plowing of a pair of oxen
plowing a field.
Furrow. That is the ridge which is called 'reie' in O.F. This was a very mighty
deed, because they were near each other and ready to help each other.

Verse 15

Verse 16

Shaul's sentries. The sentries that Shaul had in Givas Binyomin. 6 The sentries
appointed by Shaul to keep watch on the enemy made the observation. ‫ צֹוִפים‬is
badetes in O.F.
Behold the multitude. Of the Philistines melted away from its position and kept
coming nearer to ‫ ֲהֹלם‬i.e., Yisroel's side.
Melting away. [It means the same as], "wandering and moving." 7 Bereishis 4:12.

Verse 17

Inspect. An expression of inspection, as in, "that You inspect him every morning."
8 Iyov 7:18.

Verse 18

Bring near the Ark of God. I.e., the Urim and Tumim.
For the Ark of God was there on that day. This verse is missing one word; [what it
means is,] "because the Ark of God was there [ ‫ ] ָׁשם‬on that day."

Verse 19

Verse 20
Verse 21

And the Hebrews who were with the Philistines.
earlier times; 9 The Bnei Yisroel who had been
been forcibly drafted into the Philistine army
today they too turned [against the Philistines
their brethren's assistance.
To help them, out of fear, in
living in Philistine territory had
to fight against their brethren. but
and joined] their fellows to be at

Verse 22

Verse 23

Verse 24

Were hard pressed on that day. They were being rushed and pressed 10 As in Shemos
5:13; Metzudos renders “approached.” to wage war against the Philistines.
[Shaul] had imposed an oath. An expression of oath. 11 Shaul did not want the Bnei
Yisroel to interrupt their pursuit of the Philistines; he therefore bound the Bnei
Yisroel with an oath that no one should eat any food until the evening.
Who will eat food. All food is included [in ‫] ֶלֶחם‬, as in, "Let us destroy the tree
with its fruit ] 12 ".[ ‫ ְּבַלְחמֹו‬Yirmiyahu 11:19.

Verse 25

There was honey. Cane sugar grows in Eretz Yisroel.

Verse 26

And behold there was a flow of honey. Which was flowing from the canes.

Verse 27

Into the honeycomb. Into the sugar cane, as in, "and she placed it in the reeds,"
13 Shemos 2:3. which Onkelos renders, "and she placed it in the ‫ַיֲעָר א‬," and ‫ סּוף‬are
reeds which grow in the swamp. And similarly, "I ate my sugar cane [ ‫ ] ַיְעִר י‬with my
sugar, 14 Shir Hashirim 5:1. and in Arabic, that honey is called 'sukra' in their
language; from R. Nosson Ha'yishme'eili.

Verse 28

Verse 29

My father has brought distress to the [inhabitants of the] land. He confused [ ‫ָעַכר‬
] their thoughts and their salvation, like unclear [ ‫ ] ֲעכּוִר ים‬waters.

Verse 30

Would it not now have been even greater—the blow. This is a question.

Verse 31
Verse 32

The people rushed. Meaning 'the people rushed,' 15 According to the ‫ ; ְק ִר י‬however,
according to the ‫ ְּכִתיב‬the meaning is “the people prepared.” an expression of, 16
See below 25:14. ‫[ ַעִיט‬birds of prey [ ‫ ] ָהַעִיט‬who swoop down]. 17 Bereishis 15:11.
Sheep, cattle and their young. I say that this was in violation of, "It and its
young you must not slaughter [on the same day]," 18 Vayikra 22:28. and he,
therefore, called them sinners. 19 Below verse 33. But our Rabbis said in [Perek]
‫[ ְׁשִחיַטת ָק ָד ִׁשים‬in Maseches Zevochim] 20 120a. that they sanctified them for peace-
offerings, from which they were eating before the sprinkling of the blood. This is
what Scripture [means when it] states, "And the people ate with the blood," i.e.,
they ate of the sacrifice when the blood was yet in the basin. 21 This violates the
prohibition “You shall not eat over the blood” stated in Vayikra 19:26.—Sanhedrin
63a

Verse 33

Roll over to me. An expression of ‫[ ַּגְּללּו‬roll].

Today. While it is yet daytime, and below it stated, "and all the people brought
near, each man his ox in his hand that night." 22 Below, verse 34. Our Rabbis had
different views at the end of Maseches Zevochim; 23 120a. some of them explain that
[Scripture is referring to] ordinary animals, 24 Below, verse 34. while here 25
Verse 33. [the Scripture is referring to] sacrificial animals. Others explained
that here 26 Ibid. [Scripture is referring to] sacrificial animals which were
sanctified to be offered at the large high place in Nov, while here 27 Verse 34.
[Scripture is referring to] sacrificial animals which were sanctified to be offered
at a small high place. Scripture thereby teaches us that a private burnt-offering
may be slaughtered at night [on a small, i.e., private high place].
A boulder. He made it a high place upon which to sprinkle the blood and for the
burning of the fatty parts.

Verse 34

Spread out among the people. Announce in many places, and let the announcers
disperse among the people.
And you shall slaughter [them] here. Here in the place of slaughtering. 28 ‫ָּבֶזה‬
referring to the “place” of slaughtering. Another explanation is, he examined a
slaughtering knife 29 ‫ ָּבֶזה‬referring to the “knife” used for slaughtering. He had
inspected it to make sure it was fit for ritual slaughter. for them. 30 Maseches
Chulin 17b.
That night. The ordinary [i.e., non-sanctified] animals were slaughtered at night.
Thus it is explained in [Maseches] Zevochim. 31 120a.

Verse 35

It was the first of the altars. That altar was the first of the altars which Shaul
built. 32 He built this altar in honor of the victory, as Moshe did after having
defeated Amoleik in Shemos 17:15.

Verse 36

Verse 37
Verse 38

Leaders of the people. The chiefs of the people; the cornerstone ‫ ֶאֶבן ַהִּפָּנה‬is the
most esteemed.

Verse 39

Verse 40

On one side. To cast lots between all of you, and us.

Verse 41

Make it truthful. Give a true lot.

And the people were excluded. Innocent, from the lot.

Verse 42

Verse 43

Verse 44

Verse 45

The people redeemed [Yonoson]. They nullified Shaul's oath.

Verse 46

Verse 47

Verse 48

He raised an army. And he gathered an army.

Verse 49

Verse 50

Avineir the son of Neir. Neir was Shaul's uncle, the brother of Kish, and both were
the sons of Avieil. Aviei was also known as Neir, in Divrei Hayomim, 33 I Divrei
Hayomim 8:33. because he would light candles for the public in the dark streets. 34
See Radak above 9:1.

Verse 51
Verse 52

And whenever Shaul saw. This is in the present tense, meaning, when Shaul would see
a valiant soldier, he would bring him [into his army].

Chapter 15

Verse 1

Now obey Adonoy's words. Once you acted foolishly, 1 Shaul had acted improperly by
not waiting for Shmuel [Above 13:8-14] as he had been instructed, therefore, Shmuel
is warning him now to be careful. but now be careful [in your actions].

Verse 2

Verse 3

Oxen and sheep. They were sorcerers, and they would change themselves to appear as
animals. 2 Radak suggests another reason for destroying the animals. The Torah
specifies that the memory of Amoleik should be erased. Therefore, Shmuel instructed
that not even an ox or a sheep should remain about which one might say ‘this animal
belonged to Amoleik.’

Verse 4

Shaul summoned. An expression of announcing [meaning the same] as in. 3 Above

14:20. ‫ַוִיָּזֵעק ָׁשאּול‬
And he counted them with lambs. He told each one to take a lamb 4 According to
Targum this occurred just before Pesach, and the lambs were Pascal sacrifices. from
the king's flocks, and afterwards he counted the lambs, because it is forbidden to
count Jewish people. 5 See Maseches Yoma 22b which states that in order to avoid
counting the Bnei Yisroel directly which is forbidden by the Torah, each man took a
lamb from the king’s flock and the lambs were then counted. See also Kli Yokor in
Bamidbar 1:2 who discusses the exceptions to this rule. for it is stated concerning
them, '[which] are too numerous to count.' 6 Bereishis 32:12.

Verse 5

And he fought in the valley. [Meaning the same as] ‫=[ ַוִיָּלֵחם ַּבַּנַחל‬and he fought in
the valley]. Our Rabbis said, concerning the valley, he argued and concluded, that
if for the sake of one life, the Torah said to decapitate a calf in the valley, 7
See Devarim 21:4. how much more for the sake of all these lives. 8 Shaul
rationalized that he will spare the animals to use as sacrifices to atone for the
Amoleikites that were killed. For additional arguments presented by Shaul and their
consequences, see Maseches Yoma 22b. If man has sinned, what have the animals
sinned?

Verse 6

To the Kenites. Who were Yisro's descendants, 9 See Shoftim 1:16. who were residing
in the wilderness of Yehudah, in the south of Arod, who went to Ya'aveitz to learn
Torah, Arod being Amoleik. The Canaanite king of Arod was Amoleik, for it is stated
[about him]; "who lived in the South," 10 Bamidbar 21:1. and, "Amoleik dwells in
the southern part of the land." 11 Ibid., 13:29.
To all the Bnei Yisroel. Who partook from his [Yisro's] meal, Moshe, Aharon and all
the elders of Yisroel. 12 See Shemos 18:12. It is considered as though he acted
kindly with all the Bnei Yisroel. 13 It may also refer to Yisro’s hospitality of
welcoming Moshe into his home when he escaped from Paroh [Shemos 2:20-21]. Based on
this event R. Nechemyah in Maseches Berachos 63b states ‘how great is the reward
for one who invites a Torah scholar into his house, gives him to eat and drink, and
shares his possessions with him.’ Others believe that the act of kindness with all
the Bnei Yisroel refers to the good advice that Yisro gave to Moshe with regard to
setting up a system of judges [Shemos 18:14-26], because this benefitted the entire
nation.

Verse 7

Verse 8

Verse 9

The fattened cattle. This word has no likeness [in Scripture]. These are the
fattened cattle; 14 According to Mahri Kra ‫ ִמֽׁשִנים‬are thoroughbred horses. and I say
that the expression of ‫ ִמְׁשִנים‬is like ‫[ ְוֶכֶסף ִמְׁשֶנה‬meaning double money], 15 Bereishis
43:12. because they are doubled over with flesh and fat. Similarly, 'And the ox
which was fattened [ ‫ ] ַהֵּׁשִני‬seven years.' 16 Shoftim 6:25.
Undesirable and inferior. Meaning the same as ‫ ; ִנְבֶזה‬and the ' ‫ ' מ‬is superfluous.

Verse 10

Verse 11

I have reconsidered. A thought has risen in my heart concerning Shaul's kingship,

whom I have appointed king.

Verse 12

And is setting up a place for himself. He is building an altar for himself. That is
the altar referred to concerning Eliyohu, 'he repaired the ruined altar of Adonoy.'
17 Melachim I 18:30. Targum Yonoson renders, 'and he is making room there for
himself to divide the spoils.'

Verse 13

Verse 14

Verse 15

Verse 16
Stay. Like the Targum, ‫ אֹוִר יְך‬meaning 'wait.'

Verse 17

You are the head of the tribes of Yisroel. Targum Yonoson renders, 'the tribe of
Binyomin crossed the [Reed] Sea ahead of all the people, as it is said, 'Binyomin,
the youngest, rules them.' 18 Tehillim 68:28. You did not follow in Binyomin’s
tradition of taking charge and leading the people without questioning the command
of ‘ ‫ה‬. You have thus forfeited the merit by which you became king.

Verse 18

Until they destroy them. The people who are with you will destroy them.

Verse 19

You rushed. Meaning ' ‫[ ' ַוַּתַעף‬you flew], an expression related to ' ‫[ ' ַעִיט‬birds of
prey]. 19 Bereishis 15:11.

Verse 20

Verse 21

The best of that which was to be destroyed. [ ‫ ] ֵר אִׁשית‬meaning the best of the, 20
Perhaps by his statement Shaul was indicating to Shmuel that they examined the
animals to ascertain that none were Amoleikite sorcerers who had changed themselves
to appear as animals [See above verse 2].—Da’as Sofrim ‫ ֵחֶר ם‬and similarly, "the best
of your corn," 21 Devarim 18:4. as it is stated, "when you set aside the finest
part of it." 22 Bamidbar 18:30. Targum Yonoson renders [ ‫' ] ֵר אִׁשית‬before they
banned it.'

Verse 22

Behold, obeying His command is better than a choice offering. 23 ‘ ‫ ה‬prefers the
fulfillment of His command over the offering of voluntary sacrifices.
To hearken [is better] than the fat of rams. This refers to, "Behold, obeying [is
better] than a choice offering, and to hearken [is better] than the fat of rams."

Verse 23

For defiance is like the sin of sorcery, and stubborness is like the sin of
idolatry. And like the penalty for idolatry, so is the penalty for stubborness. 24
Shaul’s original sin was compared to sorcery, but his insisting on his innocence
was compared to the more serious sin of idolatry; Shaul was compounding his
original sin by insisting on his innocence. Targum Yonoson renders, 'For, as the
sin of a people [who divine, so is the sin of any man who disobeys the word of
Adonoy] 25 Just as one who divines demonstrates that he removes his trust in ‘ ‫ה‬
and looks for other means to determine his future, so does one who disobeys and
rebels against the word of ‘ ‫ ה‬indicate he removes his belief in the power of ‘ ‫ה‬
to reward and punish.—Radak and as the sins of a nation who has strayed after
idols, so is the sin of any person who adds [to the words of a prophet].
Stubborness. An expression adding, and similarly, "He urged [ ‫ ] ַוִיְפַצר‬him," 26
Bereishis 33:11. i.e., he spoke many words to convince him.

Verse 24

I feared the people. [Referring to] Do'eg, the Edomite, 27 He was the head of the
Sanhedrin and was considered a giant in his Torah scholarship. See Maseches
Sanhedrin 106b. who was as important as all of them.

Verse 25

Verse 26

Verse 27

And he grabbed the corner of his robe. According to the simple meaning, it seems
that when Shmuel turned to leave Shaul, Shaul grabbed the corner of Shmuel's
[robe], since Shaul was asking him to return until he would prostate himself in
Gilgol, where the Tent of Meeting was. In Midrash Aggadah, however, Amora'im
differ; some say that Shaul tore Shmuel's robe, and some say that Shmuel tore
Shaul's robe, 28 As a symbol of his loss of kingship. Another version is that
Shmuel tore his own robe as a gesture of dismay. giving over to him this sign, that
whoever will tear a corner of his robe, would reign in his place. And that is what
Shaul said to Dovid on the day he tore [Shaul's] robe, 'I know that you will surely
reign.' 29 Below 24:21. See Rashi’s commentary there.

Verse 28

Verse 29

But, the Eternal One of Yisroel neither lies. And if you will say, 'I will repent
of my sin before Him,' it will no longer avail to take the kingship from the one to
whom it was given, for the Holy One, Blessed is He, Who is the Eternal One of
Yisroel, will not lie by not giving the good to whom He said to give it.

Verse 30

Verse 31

Verse 32

Agag went to him bound. Targum Yonoson renders, mincingly. 30 Malbim renders
‘joyfully.’
Indeed, the bitterness of death approaches. Indeed, I know that it has turned and
is approaching toward me—the bitterness of death.

Verse 33

As your sword bereaved women. To render them widows from their husbands, for you
would cut off the membrum virile of the youths of Yisroel. 31 See Rashi Devarim
25:18.
[Shmuel] cut. He cut him into four pieces. This word has no likeness [in
Scripture]. The Targum renders ‫ ַוְיַׁשֵּסף‬as ‫ּוָפַׁשח‬. And in our Gemara we find, 'he broke
off [ ‫ ] מפשח‬a branch, and gave us several twigs,' 32 Beitzah 33b. meaning that he
split. 33 See Rashi’s commentary in Eichah 3:11.
Chapter 16

Verse 1

The Beis Lechemite. From Beis Lechem. The rule of every noun composed of two words,
e.g., Beis Lechem, Beis Shemesh, Beis Eil, Kiryas Arba, if one wishes to add a ' ‫ה‬
' he adds it between the two words, e.g., Kiryas Ha'arba, 1 Bereishis 35:27. Beis
Ha'Eili, 2 I Melachim 16:34. Beis Ha'lachmi.

Verse 2

Verse 3

Verse 4

Hurried. Hurried out toward him. 3 The elders of the city who saw Shmuel
approaching hurried out toward him thinking that they had committed a grave sin and
that was why he was coming to their city. Therefore, Shmuel was asked whether he
was coming in peace.—Radak

Verse 5

Verse 6

He said, "Surely, before Adonoy is His annointed." He said to himself, 'Surely, it

is true that this one is fitting for the kingship.'

Verse 7

Do not look at his appearance. Upon the beauty of his stature.

For I have rejected him. Because he is a quick tempered person, as it is stated,
'And Eliov became angry with Dovid.' 4 Below 17:28. Also, see Maseches Pesachim
66b, that Eliov actually possessed the qualities of a king but ‘ ‫ ה‬rejected him
because he had a bad temper.
For it is not as man perceives it. Even though you called yourself a seer, when you
said to Shaul, 'I am the seer,' 5 Above 9:19. ‫ ה׳‬punished Shmuel for inferring
albeit an infinitesimal of pride by saying “I am the seer.” Moshe was similarly
punished for saying “the matter that will be too difficult for you, present to me
and I will hear it.” [Devarim 1:17]—Sifre, Devarim 1:17 here I am informing you
that you do not see.

Verse 8

Verse 9

Yishay brought Shammoh. That is 6 .‫ ַשְׁמָעא‬I.e. ‫ ַשְׁמָעא = ַשׇּׁמה‬See II Shmuel 21:21 and
I Divrei Hayomim 2:13.
Verse 10

Verse 11

The youngest one is still left. The youngest one is left.

We will not sit. We will not sit to eat; every instance of sitting for a meal is
called ‫[ ֲהִסׇבּה‬leaning].

Verse 12

Verse 13

And a spirit of Adonoy passed over. A spirit of strength. 7 Targum renders ‘a

spirit of prophecy.’

Verse 14

Verse 15

Verse 16

Your servants who are before you. Behold, your servants are before you, who will
carry out your orders.

Verse 17

Verse 18

One of the youths. The special one, [i.e.,] Do'eg, the Edomite. 8 See Maseches
Sanhedrin 93b.
Knows how to play. His entire intention was to induce Shaul's evil eye into Dovid,
that he envy him. 9 See Ibid., which states that it was Do’eg’s intention to arouse
Shaul’s envy and therefore he gave Dovid excessive praise which was irrelevant to
the position for which Shaul needed him. Do’eg neither described Dovid’s musical
talents nor the instrument that he played.

Chapter 17

Verse 1

At Ephes Damim. This was the name of the place. 1 It literally means ‘no more
blood’ because it was there that the bloodshed between the Bnei Yisroel and the
Philistines ceased.—Radak

Verse 2
Verse 3

Verse 4

A champion. A mighty person who went out from his battalion, to stand between the
two battalions. 2 Following the literal meaning of ‫ ִאישׁ ַהֵבַּנִים‬as ‘the man of
between.’ However, Maseches Sotah 42b states that the word ‫ ַהֵבַּנִים‬is from the root
‫בנה‬, to build, i.e., he was as sturdy as a building.—Da’as Sofrim

Verse 5

Scaled armor. Like fish scales, made of iron, spread over the coat 3 Not only was
Golyos impressive, but his armor also appeared impregnable. (another version: the
holes of the coat), a scale [covering] each hole.

Verse 6

Copper shields. A sort of iron handle, extending from the helmet, opposite the
nose, called nasal in O.F., and it reached his feet.
A copper guard. Targum Yonoson renders, ‫וְּמַסֲחָפא ִדּ ְנָחָשׁא ָנֵפיק ִמן קוְֹלָסא וְּמַטל ֵבּין ַּכְתפוִֹהי‬,
meaning, 'a sort of copper javelin, protruding from the helmet, and extending
between his shoulders,' to protect his neck from [injury by] the sword. 4 Others
translate ‘a copper javelin slung between his shoulders’ because he held other
weapons in his hands.

Verse 7

Like a weaver's beam. Targum Yonoson renders, 'like a weaver's beam', ensouble in
O.F.
Six hundred shekel. All shekels mentioned in the Nevi'im, are 'maneh.'

Verse 8

Why should you go out. [Why should] all of you go out to wage war? Let one
representing all of you fight against me, and on the condition specified, i.e., "if
he will be able to fight me, etc."
Am I not the Philistine. I am neither an officer over a hundred, nor an officer
over a thousand. I am a Philistine like one of the others, even though I have
fought many wars for them. I killed Chofni and Pinchas, and I captured the Ark,
while you have become servants to Shaul, and he never saved you with his might.
Choose for yourselves. Choose [ ‫ ] ָבְּר רוּ‬for yourselves.
A man. Shaul, and let him come down to me.

Verse 9

Verse 10

Verse 11

Verse 12
Ephrathite. Beis Lechem is located in the land of Ephros. 5 See Bereishis 35:19.
And he had eight sons. And that which is stated, 'Otzem, the sixth, Dovid the
seventh,' 6 I Divrei Hayomim 2:15. and no more is stated. This may be reconciled
that one died childless and therefore, he was not mentioned there.
Among the elders. Counted in the gatherings of important people. 7 See Maseches
Berachos 58a, which states that wherever Yishay went he was accompanied by a large
crowd.

Verse 13

Verse 14

Dovid was the youngest. Who had previously been in Shaul's palace to play music
before him.

Verse 15

Dovid would go. Would always go back and forth from Shaul to his father's house. 8
Dovid was not permanently assigned to be with Shaul. Dovid played music for Shaul
when the evil spirit rested upon him. At all other times he would return home to
tend his father’s sheep.

Verse 16

Morning and evening. Our Rabbis said, to prevent them from reciting 'shema.' 9 See
Maseches Sotah 42b.

Verse 17

Verse 18

Cheeses. [Targum Yonoson renders] 'cheeses.'

To the captain of the thousand. I say 'to the captain of that thousand to which his
brothers belong,' for all the tribes had captains of thousands according to their
thousands. But I have heard, that 'to the captain of the thousand' refers to
Yonoson, concerning whom [Scripture] stated, 'And a thousand were with Yonoson in
Givas Binyomin'. 10 Above 13:2.
And take the tidings of their welfare. The assurance of their salvation and their
welfare you shall take into your ears and to your heart, and tell it to me. And so
did Targum Yonoson render, 'and their welfare you shall bring.'
Tidings of their welfare. This is an expression of salvation, as in 'Assure your
servant for good'; 11 Tehillim 119:122. garantis in O.F. Our Rabbis said [it means]
that he should take a divorce from them, and deliver it to their wives, to break
the connection [ ‫ ] ֵערוּב‬between him [husband] and her [wife]. 12 It was customary
for soldiers to divorce their wives upon leaving for war. This was done to spare
the wives from any difficulty to remarry in case they did not return. See Maseches
Kesubos 9b and Maseches Shabbos 56a.

Verse 19

Verse 20
To the barricade. They would form a circle around the camp, and whoever would go
out [of the circle], either in front of, or behind the camp, would be endangered;
in front [of the circle] he might be attacked by the men of the enemy armies, and
behind [the circle] because he [apparently] seeks to desert.

Verse 21

Yisroel deployed. Referring to Yisroel's battalions. 13 That is why the feminine

form [ ‫ ] ַוַתֲּעֹרְך‬is used because it is referring to ‫ ַמֲעָר ָכה‬which is grammatically
feminine.

Verse 22

The keeper of the equipment. Of the soldiers.

Verse 23

From Philistines camp. [The text] is written ‫ ; ִמַּמֲערוֹת‬our Rabbis expounded [from
the word ‫ ] ַמֲערוֹת‬14 The root being ‫ ערה‬and the noun ‫ערוה‬. See Rashi Vayikra 20:18.
that one hundred men had relations with his [Golyas'] mother Orpoh, after she left
Rus and her mother-in-law Naomi. 15 See Maseches Sotah 42b. Golyos was born from
these relations and no one knew who fathered him so he became known as ‫‘ ִאישׁ ַהֵבַּנִים‬a
man from between them.’ See above verse 4. Da’as Sofrim suggests that ‫ְמָערוֹת‬
[=caves] may have been dug out in the mountain the Philistines as a defensive
measure in the case of an attack by the Bnei Yisroel.

Verse 24

Verse 25

He will exempt. From the listed royal obligations. 16 See above 8:11–17 for details
of these obligations.

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31
Verse 32

Verse 33

Verse 34

The lion came with a bear. The lion and bear came [at the same time].

Verse 35

Verse 36

Even the lion and the bear. These words [ ‫ ַגּם‬,‫ ֶאת‬,‫ ] ַגּם‬are of inclusive nature,
meaning a lion and its two whelps, and a bear and its two cubs. 17 And Dovid slew
all six.

Verse 37

Adonoy Who saved me from the claws of the lion. I know that this incident did not
occur to me for naught, but as an indication that in the future, I would be
confronted with similar circumstances, as a salvation for Yisroel. I will therefore
rely on this, and go out. And he was one of two righteous men, to whom [God] gave a
hint, and they understood the matter, Dovid and Mordechai, as it is stated: "And
every day Mordechai would walk before the courtyard…" 18 Megillas Esther 2:11. He
said [to himself], 'It is not for naught that this righteous woman [Esther] has
been taken into the bed of this uncircumcised one [Achashveirosh]. It can only mean
that she is destined to stand up on behalf of Yisroel at a time of distress.'

Verse 38

Dovid in his own battle garments. They changed and became Dovid's size, 19 The word
‫ ַמָד יו‬is derived from ‫=[ ִמָד ה‬measure]. since he had been anointed with the anointing
oil, 20 See Maseches Yevamos 76b. although they belonged to Shaul who was taller
than all of the other people, from his shoulder and upward. 21 Above 9:2. And when
Shaul noted this, he cast an envious glance toward him, and Dovid realized it.

Verse 39

But he did not want to go out. Targum Yonoson renders "and he did not want to go."
22 Although ‫ ַויֶׁאל‬usually means ‘he wanted’ as in Shemos 2:21. There are words which
have two opposite definitions, as in "will cut off [ ‫ ] ְמָסֵעף‬a branch," 23 Yeshayahu
10:33. [derived from ‫ָסִעיף‬, a branch]. [Also,] "and he will uproot you [ ‫] ְוֵשֶׁר ְשְׁך‬
from the land of the living," [derived from ‫שׁוֶֹר ש‬, a root]. 24 Tehillim 52:7.
For he was not accustomed. I.e., because he was not accustomed.
For I am not accustomed. [Targum renders] 'for their is no miracle [ ‫ ] ֵנס‬in them,'
[meaning] there will be no praise for the miracle in this manner. 25 Dovid wanted
it to be clear to all that his victory was achieved solely by the intervention of
‫ה׳‬. Another explanation why Dovid refused to wear Shaul’s battle garments was
because he feared that by doing so would arouse Shaul’s jealousy thereby
aggravating Shaul.—Da’as Sofrim Another explanation of, ‫ ַויֶׁאל ָלֶלֶכת‬is, 'he wanted to
go, and to try [wearing Shaul's battle garments],' but when he saw that they were
too heavy for him, he took them off.
Verse 40

Smooth stones. Thin and smooth stones.

And in his pouch. [Targum Yonoson renders] 'and in his pack.'

Verse 41

Verse 42

Verse 43

Verse 44

And to the cattle of the field. It is not customary for cattle to eat human flesh.
Dovid said [to himself], 'This one's mind is already deranged; He is mine.' Dovid
[seeing this] said, 'and I will offer the carcasses of the Philistine camp …and to
the beasts of the earth.'

Verse 45

Verse 46

Verse 47

Verse 48

Verse 49

And he fell face downward. He should have fallen backwards since he had been struck
on his forehead. 26 The impact should have made him fall backwards. But, in order
that Dovid should not be troubled to walk [the extra distance] and cut off his
head, for Dovid now saved twelve amos and two zeres; for his height was six amos
and a zeres, Dovid saved [walking] his entire height back and hs entire height
forward. 27 Another reason why he fell face downward is because ‫ ה׳‬had decreed that
the mouth that blasphemed shall lick the dust of the earth.

Verse 50

Verse 51

Verse 52
Verse 53

From pursuing. Meaning the same as ‫=[ ִמְר ׂדף‬pursuing] as in "you have pursued [ ‫ָד ַלְק ָּת‬
] me." 28 Bereishis 31:36

Verse 54

Verse 55

Whose son is this youth. Our Rabbis said, "Did he not recognize him? Is it not
stated, "He loved him very much and he became his arms bearer"? 29 Above 16:21.
Ralbag suggests that Dovid would now marry his daughter and Shaul therefore
inquired about his genealogy. But, he saw him behaving in a kingly manner. Shaul
said, 'If he comes from the family of Peretz, he will become king, for the king may
break fences to make way for himself, and no one may object. If, however, he comes
from the family of Zerach, he will become an important person. Do'eg said to him,
'Before you ask whether or not he is descended from a family which qualifies him
for the throne, ask whether or not he is qualified to enter [by marriage] into the
congregation [of Yisroel], because he is descended from Rus the Mo'avite.' Avneir
responded to him, 'We have learned that an Ammonite [is forbidden] 30 Devarim 23:4.
but not a female Ammonite [the same holding true for a female Moavite].' So Doeg
said to him, 'If so, only a male momzer and not a momzeres [=female momzer ] should
be foridden.' He replied, 'It is stated here, "because they did not meet you with
bread and water, 31 Ibid., verse 5. and it is not customary for a woman to do so."'
He said to him, 'Men should have met men, and women should have met women [with
bread and water].'

Verse 56

Avneir became silent. Then Shaul said to him": Ask whose son this young man is.
Above it is written ' 32 ' ‫ ַהַנַּער‬Verse 55. and here it is written ' ‫' ָהָעֶלם‬. He said
to him, "This law has escaped your memory [ ‫] ִנְתַעְּלָמה‬. Go out and ask in the house
of study," as it is stated in [Maseches] Yevomos. 33

Chapter 18

Verse 1

Verse 2

Verse 3

Verse 4
Verse 5

Verse 6

And cymbals. Targum Yonoson renders, 'and with cymbals,' a type of musical
instrument. 1 Perhaps a three [= ‫ ] ָשׁלשׁ‬stringed harp.—Radak.

Verse 7

Verse 8

He is lacking. What more is he lacking, that he needs to acquire?

Only the kingship. He needs nothing else but the kingship.

Verse 9

Viewed suspiciously. With an envious glance.

Verse 10

And he raved. [Literally 'he prophesied'] but Targum renders, 'and he raved.' A
prophet and a madman speak in unintelligible hints.

Verse 11

I will strike Dovid and the wall. I will strike one blow so, that the spear will
pierce Dovid and the wall. 2 Shaul wanted to strike Dovid in a manner that it would
appear that it was unintentional.

Verse 12

Verse 13

Verse 14

Succeeded. Succeeded. 3 Although ‘ ‫ ’ ֵשֶׂבל‬usually indicates wisdom, here it is used

to indicate success.

Verse 15

Verse 16

Verse 17

Shaul said. To himself.

Let not my hand be upon him. Lest I will be punished.
But let the hand of the Philistines be upon him. Therefore, he said to him, "and
fight Adonoy's wars."

Verse 18

Verse 19

When the time came to give. When the time arrived which they had set to give her to
him, and while they were involved with giving her to him, it turned out that she
was given to Adrieil. 4 Son of Barzili. See II Shmuel 21:8. She married Adrieil
without Shaul’s knowledge—Metzudas Dovid.

Verse 20

Verse 21

Through the second [of my two daughters] you will become my son-in-law. I have two
daughters; through one of them, you will become my son-in-law. 5 See Maseches
Sanhedrin 19b. And similarly did Targum Yonoson render, 'with one of the two.'
Similarly [we find], "I hold three things [meaning, one of three things] over you,"
6 II Shmuel 24:12. as Scripture clarifies there, "choose one of them." 7 Ibid.

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Time had not yet expired. He did not wait until the time expired which he had set
for him to bring the one hundred foreskins.

Verse 27

Dovid rose and went, he and his men…and gave them all. 8 I.e., all two hundred,
though Shaul demanded only one hundred. Presenter in O.F.

Verse 28

Verse 29

To fear. To fear.
Verse 30

The Philistines officers would venture out. To come in troops to plunder [the Bnei]
Yisroel.

Chapter 19

Verse 1

Verse 2

Verse 3

Next to my father. Near my father; en ses aises in O.F.

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13
Michal took. So that they would not realize that he fled, and pursue him.
A manlike figure. Made in the likeness of a human body.
A goatskin. A hide skinned in one piece, like a skin bottle. Flocele in O.F.
She put…at its head. Because the manlike figure has no hair, and this resembles
human hair.

Verse 14

Verse 15

Verse 16

Verse 17

He said to me… You delivered me into the hands of a bandit. 1 She placed the blame
for Dovid’s escape on Shaul. He drew his sword at me until I let him leave.

Verse 18

Verse 19

In Nayos. In the house of study. 2 Radak explains that ‫ ָניוֹת‬is derived from the
word ‫=[ ָנֶוה‬beauty], referring to the Beis Hamikdosh, which is the beauty of the
world. They were sitting in Romoh engaged and seeking a location for the Beis
Hamikdosh, the beauty of the world.

Verse 20

A group of. A company. 3 The letters ‫ ַלֲהַק ת‬are transposed from ‫=[ קהלת‬a group or
company]; ‫ ָק ָהל‬includes the entire group and ‫[ ֶחֶבל‬Above 10:5] means only part of the
group—Malbim.

Verse 21

Verse 22

Verse 23

Verse 24

He too removed his garments. His royal garments, to put on his students' garments.
He fell down stripped. Targum Yonoson renders ‫' וְּנַפל ִבְּר ַשׁן‬and he fell naked.' And in
the name of R. Menachem, who heard from an Arab, ‫ ִבְּר ָשׁן‬in Arabic [means] insane.

Chapter 20
Verse 1

Verse 2

Verse 3

There is but a step. With one step I left from being before him, 1 Rashi’s
interpretation follows the literal meaning. Others interpret this phrase
figuratively, i.e., there is but a short distance between me and death—Radak. and
he drove the spear into the wall. With that step, I was saved from death.

Verse 4

Verse 5

Behold, tomorrow is the New Moon. The renewal of the moon. 2 From the word ‫ָחָד שׁ‬
[=new]. He could not state that tomorrow is Rosh Chodesh, because Rosh Chodesh
could only be declared by ‫ ֵבּית ִד ין‬and the actual day of Rosh Chodesh is unknown
until it is sanctified by ‫ֵבּית ִד ין‬. And of all those who eat at the king's table, no
one declines from coming to the repast on the festive day. 3 The New Moon [=Rosh
Chodesh] was celebrated as a festive day. See II Melachim 4:23 and Hosheia 2:13.
And I usually sit with the king to eat. This is the present tense [meaning] 'and I
am accustomed to sit with the king regularly, to eat beside him.'
Let me leave. From now, and I will hide until the evening of the third day, and I
will not be with the people eating, and my seat will be empty; the king will wonder
about me either tomorrow or the following day.

Verse 6

Asked. He asked me for permission.

An annual feast-offering. From year to year at this time. 4 It was customary for
family members to offer a yearly sacrifice. Elkonoh, too, used to go to Shiloh
every year [See above 1:21].

Verse 7

If he says thus, 'Good'. I.e., he is not angry. 5 It is a sign that he harbors no

evil.
It is well for your servant. He has no intention to kill me.
But if he gets very angry. This is because he wants me to be accessible so that he
can kill me.
He has decided upon evil. The conclusion is, that he has an evil thought concerning
me.

Verse 8

Be kind. To let me go. 6 Or by notifying me of what is happening.—Metzudas Dovid.

Verse 9
Far be it from you. To suspect me thus, that I know he has decided upon evil, and
not to tell you.

Verse 10

Who will tell me. In the place where I will hide.

Verse 11

Verse 12

Adonoy the God of Yisroel. This is an expression of oath.

On the third day. Of the following day. That means the third day at this time, for
tomorrow is the new moon, and tomorrow my father might not wonder; but he will
wonder on the third day.

Verse 13

So may Adonoy do to Yonoson. The Holy One, Blessed is He, when I question my
father, and find that he is favorable toward you, if I do not [send word] through a
messenger and reveal to you, for good I am able to reveal. But if it pleases my
father to do evil to you, that I will not reveal [by messenger], lest my father
find out your whereabouts, 7 I.e., the messenger might later reveal Dovid’s
whereabouts to Shaul. but I will personally reveal it to you.

Verse 14

I will not [ask of you] if I still be alive. An expression of request, as in and if

only [ ‫ ] ָולׁא‬it will be given to your bondsman.' 8 II Melachim 5:17. It is not
removed from its usual meaning, 'and will you not do with me good while I am still
alive, and do with me the kindness of Adonoy before I die?' And what is the
kindness? That you will not discontinue your kindness with my household. Regarding
this, you will make a covenant with me in my lifetime.

Verse 15

Not even when Adonoy cuts off. And also, you will not remove your kindness from
them even when retribution befalls my father's house, for I know that God will cut
off your enemies. 9 And being that my father’s family is included among your
enemies, you will not kill them.

Verse 16

May Adonoy exact punishment. Of this covenant.

From Dovid's enemies. Scripture euphemized. Its real meaning is that the The Holy
One, Blessed is He, demanded the punishment of the transgression from Dovid. 10
Others maintain that ‘Dovid’s enemies’ refers to Shaul and Avneir.—Mahri Kra. When
he transgressed the covenant, and said to Mefiboshes, "You and Tziva shall divide
the field," 11 II Shmuel 19:30. a bas kol came forth, and said, 'Rechavam and
Yorovom shall divide the kingdom.' 12 See Maseches Shabbos 56b and Maseches Yoma
22b. And so did Targum Yonoson render, 'and Adonoy took retribution from Dovid's
enemies.'

Verse 17
Verse 18

Tomorrow is the New Moon. And it is customary for all those who eat at the king's
table to come on the festive day to the table.
And you will be missed. My father will miss you, and ask where you are. Because
your seat will be empty. 13 Yonoson assumed that out of respect for Dovid no one
would occupy his seat. For your seat in which you sit, will be empty, and so did
Targum Yonoson render, 'and you will be sought, for your seat will be vacant.'
And you will be missed. An expression of remembering.
Will be empty. An expression of missing.

Verse 19

For three days. You shall triple the days, and then you should go down very much,
i.e., when the third day arrives, 14 Others translate ‫ ְוִשַׁלְשָׁתּ‬as “mark three times”
[the spot where to hide] to avoid any misunderstanding. The same expression [ ‫ְוִשַׁלְשָׁתּ‬
], is used to tell the Bnei Yisroel to mark the borders of the land into three
parts in Devarim 19:3. you should go down into a secret place, and hide very well,
because they will seek you then. And you shall come to this secret place, where you
are hiding today, which is a work day. 15 I.e., the day after Rosh Chodesh is
described as a work day in comparison to Rosh Chodesh which is considered a holiday
because they did not engage in their usual work. And similarly Targum Yonoson
renders, on a week day, for he hid on that day, as it is stated, 'and Dovid hid in
the field,' 16 Below verse 24. and immediately, 'it was the New Moon' 17 Ibid. on
the next day.
The marker stone. A stone which was a landmark for travelers. 18 ‫ ׇהָאֶזל‬meaning “[a
stone for] those who go.” Others, maintain that the marker stone was used as a
target at which arrows were shot.
The marker for those who travel. And similarly Targum Yonoson renders ‫ֶאֶבן ָאָתא‬, 'the
stone [that served as] a sign.' 19 For travelers.

Verse 20

I will shoot in that direction. This is not a dotted ‫ה׳‬. Thus ‫ ִצָּד ה‬is interpreted
like ‫[ ַלַּצד‬to a side]. 20 Radak explains ‫ ִצָּד ה‬as if it had a ‫ ׳ַמִפּיק ה׳‬meaning ‘to its
side, i.e., the side of the stone’ he will shoot the arrow. Every word which
requires a ' ‫ ' ל‬as a prefix, Scripture puts a ' ‫ ' ה‬as a suffix, 21 Maseches
Yevamos 13b. meaning, 'at the side of that stone, I will shoot arrows to a target'
so that the youth will not understand, and this sign will be for you to divine
whether you need to run away.

Verse 21

Behold, I will then send… And it is customary for the one who is looking for a shot
arrow to go to the place where he sees the arrow flying, but he cannot calculate
exactly; sometimes he searches for it, and the arrow is beyond him, and sometimes
he goes beyond the arrow and searches for it, and you shall divine with this
[sign].
If I say to the lad…take [the arrows] and come. 22 To signal Dovid’s acceptability
by Shaul. You should emerge from your hiding place, and take it, and come to me,
for you have nothing to fear, for it is well with you. The Holy One, Blessed is He,
desires that you be here, and do not fear, even if I have heard evil from [my]
father. 23 It is apparent that Rashi holds that Yonoson used the shooting of the
arrows as a form of divination to determine whether ‫ ה׳‬wanted Dovid to stay or to
flee. According to Rashi, Yonoson did not plan to shoot the arrows in accordance
with Shaul’s attitude toward Dovid, i.e., he would shoot the arrows close by as a
signal for Dovid to come back if Shaul’s answer was positive towards Dovid; and he
would shoot the arrows far off to indicate for Dovid to escape if Shaul’s answer
was unfavorable to Dovid.
Verse 22

But, if I say thus…then go for Adonoy has sent you away. The Holy One, Blessed is
He, tells you to run away and escape.

Verse 23

But as for the matter of which we have spoken. The covenant which we made together.
Behold, Adonoy is [witness] between me and you. A witness concerning that matter.

Verse 24

Verse 25

On the seat against the wall. At the head of the couch, next to the wall.
Yonoson rose. He stood up from his place, because it is not proper for a son to
recline beside his father; 24 Others suggest that Yonoson wanted to keep his
distance from Shaul and his show of respect was only a guise. their custom was to
eat while reclining on couches, and Dovid would recline between Yonoson and Shaul.
Now that Dovid did not come, Yonoson did not recline until Avneir sat down beside
Shaul, and afterwards, Yonoson sat beside Avneir. And if you say that he did not
sit as all, Scripture states, 'And Yonoson rose from the table,' 25 Below verse 34.
implying that he had been sitting.

Verse 26

Something happened. He has experienced [a discharge of] semen.

He must be impure. And he has not yet immersed himself for his [discharge of]
semen, for had he immersed himself for his [discharge of] semen, he would not have
to wait for sunset [to eat] ordinary food. 26 See Vayikra 22:4.
For he is not ritually pure. This [clause] gives reason for the matter, because he
is not pure, he, therefore, did not come, so that he would not contaminate the
feast. 27 Either because they were accustomed to maintain the stringencies
associated with ritual purity even for ordinary food; or perhaps the New Moon feast
consisted of the consecrated food of the peace offerings.—Radak.

Verse 27

The day after the New Moon. The day following the renewal 28 ‫ ֹחֶד שׁ‬here means
‘renewal’ i.e., Rosh Chodesh and not ‘month.’ of the moon.
The second [day]. The second day of the month.

Verse 28

Verse 29

And he, my brother, summoned me. The eldest of the household, summoned me that I be
here; 29 The phrase ‫ ִנְשֹׁאל ִנְשַׁאל‬reflects the two reasons for his request to go to
Beis Lechem. One was to participate in his family’s annual sacrifice and the other
reason was because the eldest of the household had summoned him there. and he is my
brother Eliav.
Let me hurry away. Esmucier in O.F. I shall go away for a day and come [back].

Verse 30
A straying woman, deserving of punishment. ‫ ָנע‬is an expression of straying and
wandering, a gadding woman. Just as you have ‫ ַזֲעָוה‬from ‫ָזע‬, similarly you have ‫ַנֲעָוה‬
from ‫ָנע‬, and the ' ‫ ' ת‬is for construct state, for it is connected to ‫ַהַמְּר ּדוּת‬.
Deserving of punishment. Who deserves to be chastised and disciplined. Another
explanation is that when the men of Binyomin grabbed the girls of Shiloh, who came
out to dance in the vineyards, 30 See Shoftim 21:20-21. Shaul was bashful, and did
not want to grab, until she herself came, behaving insolently, and pursued him.
Straying. Because of the vineyards. And that is the winepress, as in 'purge the
winepress' 31 Maseches Avodah Zorah 74b. [and] 'His winepresses will drip with
wine,' 32 Bereishis 49:12 Targum Unkelus. in the Targum's translation of 'His eyes
are red [from wine].'

Verse 31

Verse 32

Verse 33

Verse 34

He was saddened over Dovid. Concerning Dovid.

Because his father had humiliated him. Concerning Dovid. 33 Yonoson did not eat any
food on the second day of the New Moon for two reasons and both were ‘concerning
Dovid.’ Firstly, he was “saddened” that his father was set upon killing Dovid and
secondly because his father “humiliated” him both by verbal abuse and by action
[throwing the spear].—Radak

Verse 35

For the meeting with Dovid. At the time which Dovid had set for him.

Verse 36

Beyond him. The arrow went beyond the lad.

Verse 37

Verse 38

Verse 39

Verse 40

Verse 41
From near the southern side. [Targum renders,] 'from the side of the landmark stone
which was toward the south.'
Until Dovid exceeded. I.e., he cried more. 34 I.e., ‘more than Yonoson.’ However,
according to Ralbag, ‘more than is fitting.’ Dovid cried more than Yonoson because
unlike Yonoson who could return home now, Dovid would have to flee from Shaul who
was seeking to kill him.

Verse 42

Go to peace. And the oath which we have sworn, may ‫ ה׳‬be its witness forever.

Chapter 21

Verse 1

Verse 2

Verse 3

And as for the youths, I have sent them ahead. An expression of troubling; the
young men who came out with me, I have troubled them to go before me to a secret,
hidden place.
I have troubled. Similar to, 'And with them he broke [ ‫ ] ַויַׁד ע‬the men of Succos.' 1
Shoftim 8:16.
Certain secret. [ ‫ ַאְלֹמִני‬is derived from] ' ‫=[ ' ַאְלמוֹן‬widower], bereft of a name;
for I do not want to mention it, because it is a secret matter.
Hidden. Similar to ‫=[ ִכּי ִיָפֵּלא‬will be concealed], 2 Devarim 17:8. will be hidden.

Verse 4

Or whatever there is. If there are not five, 3 Talmud Yerushalmi Succah 5:8
explains why Dovid asked for five loaves of bread. Dovid asked for bread from
Achimelech who was a member of the family of kohanim that had just completed its
service; and their share was five loaves of the showbread. give me whatever is in
your possession.

Verse 5

From women. With difficulty, I give them to non-kohanim to eat, but it is

impossible to give it to unclean people to eat.

Verse 6

Have been kept from us. Withheld from us. 4 They seem to have treated even ordinary
food as if it were holy food as in above 20:26.
The garments of the youths were pure. [Literally 'holy'] pure.
Even though it is an ordinary mission. And the bread, once it has been removed from
the table, and they have burned the spoonfuls [of frankincense], it is almost
common, because it has been excluded from [the prohibition of] ‫ ְמִעיָלה‬as soon as it
becomes permitted for the kohanim [to eat]. 5 The phrase ‫ ְוהוּא ֶד ֶר ְך ֹהל‬can then be
translated as ‘it has already been made non-sacred’ referring to the showbreads
[not to the mission], that they had lost some of their sanctity once the
frankincense had been burnt.
Even more so today it will remain sacred in the vessel. Even if today were the
beginning of its sanctity on the table, I would be obliged to take it from there
and feed ourselves, for a ravenous hunger has seized us, and our lives are in
danger. Thus it is explained in [Maseches] Menachos. 6

Verse 7

In order to put hot bread. Other warm bread on the day this was removed. Our Rabbis
said, that it was warm on the day it was taken, i.e., it was as warm on the day it
was removed as it was on the day it was arranged. 7 See Maseches Menachos 96a and
Chagigah 26b which describes the miracle of the showbread; it retained its warmth
and freshness after lying on the table more than a week. The preservation of warmth
and freshness symbolized that ‫ ה׳‬preserves the strength of the Bnei Yisroel and
never allows it to fully dissipate.

Verse 8

Who remained before Adonoy. He tarried before the Tent of Meeting to engage in the
study of Torah.
Chief of Shaul's shepherds. The head of the tribunal.

Verse 9

Perhaps you have in your possession. And if there is here.

Urgent. Hurried.

Verse 10

Wrapped. It was wrapped, and similarly, 'and he wrapped [ ‫ ] ַוָיֶלט‬his face in his
mantle.' 8 I Melachim 19:13.
Behind the eiphod. After having consulted the Urim and Tumim he said this
[statement]. And so did Targum Yonoson render, 'after he had consulted the eiphod
for him.' 9 I.e., ‫ ַאֲחֵר י ָהֵאפוֹד‬is not part of Achimelech’s reply to Dovid, rather it
relates to the sequence of events. Only after asking the Urim and Tumim did
Achimelech tell Dovid to take the sword.

Verse 11

Verse 12

Is this not Dovid, the king of the land. They said to Achish, "There was a
stipulation between us: 'If he will be able to fight me and kill me, then we will
become your slaves.' 10 Above 17:9. You have no choice but to get off your throne
and let him become king of this land."

Verse 13

Verse 14

His behavior. His words.

And feigned madness. He acted insane. 11 The Midrash relates that Dovid said to ‫ה׳‬
that he understood all creation of ‫ ה׳‬with the exception of madness, for which he
saw no purpose. ‫ ה׳‬then responded that He will demonstrate to him the value of
madness and that Dovid will need it. 12 I.e., he wrote in a normal handwriting,
irrational statements.
He scribbled. He wrote. 13 He wrote, ‘Ochish the King of Gas owes me one hundred
thousand gold coins and his wife owes me fifty.’
His saliva. His saliva; anything which drips is called ' ‫ ' ריר‬as in, 'in saliva [
‫ ] ְבִּר יר‬of health', 14 Iyov 6:6. and as in, '[whether] his flesh run [ ‫'] ָד ר‬. 15
Vayikra 15:3.

Verse 15

Verse 16

Should such [a person] come into my house. This is in the form of a question; it is
[i.e., the ' ‫ ]' ה‬therefore punctuated by a ‫ ֲחַטף ַפָּתּח‬and [the ‫ ] ז‬is not punctuated
by a ‫ָד ֵגּשׁ‬.

Chapter 22

Verse 1

Verse 2

Verse 3

Verse 4

And they remained with him all the time that Dovid was in the fortress. Near Moav,
and when Dovid left from there to the forest of Cheres, the king of Moav killed his
father, mother, and brothers, except for one of them, whom Nochosh the Ammonite
raised. 1 Bamidbar Rabbah 14:1. This is the kindness which Dovid [referred to when
he] said, "as his father did kindness with me," 2 II Shmuel 10:2. as it is stated
in the Midrash of R. Tanchuma.

Verse 5

Verse 6

That Dovid…had been discovered. That he realized to beware of him.

Beneath the tamarisk tree in Romoh. On one [hill], which was within Binyomin's
border. 3 Not to be confused with the Romoh where Shmuel lived. Our Rabbis said 4
Maseches Taanis 5b. that this was Shmuel's Romoh, and these are two different
places. It is expounded thus: 'Shaul was sitting in Givoh in the merit of the great
tamarisk tree [i.e., Shmuel] who was in Romoh, and who was praying for him.' 5 Were
it not for Shmuel’s prayers, Shaul would have had to relinquish the throne
immediately after the incident with Amoleik. Shmuel prayed for Shaul’s reign to
remain intact as long as he was alive.

Verse 7
Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

And inquiring of God for him. [By allowing him to consult the Urim and Tumim], you
have made him a king, because no inquiry may be made of the Urim and Tumim for a
commoner.

Verse 14

Who bows to your bidding. As in "And they turned [ ‫ ] ַוָיֻסרוּ‬to him," 6 Bereishis
19:3. meaning that he is near to service you and to obey your orders. How then was
I to know that he was not going on your mission?

Verse 15

Did I begin today to inquire. This is in the form of a question, meaning, it is

already a long time that the concern of the community is his, for they appointed
him as the one who leads [the Bnei] Yisroel to and [from battle], and ever since
then, I inquire of God on his behalf.
Far be it from me. To have done this thing with the intent of rebellion or treason.
7 I.e., I never would have acted against the king’s interests had I known that
Dovid was fleeing.

Verse 16

Verse 17

To the runners who stood near him. Referring to Avneir and Amoso.
Did not want. They expounded [Scripture's] "but's and only's." Scripture states:
"Every man who rebels against your command [shall be put to death]." 8 Yehoshua
1:18. One may think that this means even [if "your command" was] to commit a sin;
Scripture, therefore states: "Only" [to exclude this condition].

Verse 18
To Doeg. [Doeg's] name changed [to Doyeig]. 9 ‫ ַד ָיג‬means fisherman. He said to him,
"You are caught like a fish; 10 Based on Talmud Yerushalmi Maseches Sanhedrin 10:2.
However, the Gemara in Maseches Sanhedrin 106b explains that ‫ ֹדֵאג‬means worry, i.e.,
‫ ה׳‬was concerned that he might go astray. Once he did, ‫ ה׳‬said, ‘ ‫ =[’ וי‬woe], it
is lamentable that this brilliant person has gone astray, hence the ‫ דוֵֹיג‬spelling.
you informed on them so you slay them."

Verse 19

Verse 20

Verse 21

Verse 22

I am responsible for. I brought about the matter, causing it to come.

Verse 23

For the man who seeks my life. One person is pursuing both of us. Wherever I
escape, you escape, for you will always be in my safeguard; as Targum Yonoson
renders, 'for he who seeks to kill me, seeks to kill you.' But, it may also mean,
'whoever will love me, will love you, and whoever will guard my soul, will guard
your soul.' There is a similar instance in Scripture, "Men of blood hate a sincere
person, but the upright seek his soul.' 11 Mishlei 29:10. This is [an instance of]
seeking a soul for [doing] good.

Chapter 23

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6
Verse 7

s God has given him into my hand. Meaning, delivered, and similarly, "And do not
look on, on the day of your brother, on the day of his being delivered [ ‫] נכרו‬." 1
Ovadyoh 1:12. This is the conjugation of the strong [verbs e.g., Pi'el], as in, "He
destroyed and broke her bars." 2 Eichah 2:9. If he desired to speak in the
conjugation of the weak [verbs e.g., Kal], it would have been punctuated thus: ‫ָנַכר‬.
For he has been shut in by entering a city that has doors and a bolt. He will rely
on that, and will not care to flee from it.

Verse 8

Verse 9

Planning evil. Plotting the evil.

Verse 10

Verse 11

Will Keilah's residents hand me over… This teaches us that one who consults
regarding two matters, receives a reply concerning only one, and that reply
concerns the first one. And here, Dovid asked in an inverted order, 3 Perhaps Dovid
asked the questions in an inverted order because he was primarily interested
whether Ke’ilah’s residents would hand him over to Shaul. He had assumed that Shaul
would pursue him. because he should have first asked, 4 See Maseches Yoma 73a.
Dovid should have asked first what were Shaul’s intentions and then whether
Ke’ilah’s residents would hand him over to Shaul. He was answered on the question
that he should have asked first that “he [Shaul] will go down.” "Will Shaul come
down? Will [the residents of Keilah] hand me over?" But he was answered according
to the [proper] order.

Verse 12

Verse 13

Wherever they could go. In a place where it is proper to go, in a place where they
would be saved.

Verse 14

Verse 15

Verse 16

And he strengthened his hand. He renewed the covenant which was between them.
Verse 17

Verse 18

Verse 19

Verse 20

And it is ours to hand him over. It is our obligation to deliver him.

Verse 21

Verse 22

For [someone] told me. The one who told. 5 It can also be understood literally,
that “he told me…” refers to Dovid. During the period that Dovid served before
Shaul, he would describe to Shaul the cunning ways in which he outsmarted the
Philistines.—Radak
He is very cunning. He is accustomed to behave cunningly, by being in one place
today and tomorrow somewhere else, so that his place not be known.

Verse 23

Well prepared. With an accurate and true statement.

Verse 24

Ahead of Shaul. For Shaul was destined to go after them, and they went before him,
to search exactly [where Dovid was].

Verse 25

Verse 26

Were surrounding. Encircling and surrounding from side to side, like a crown which
encircles the head.

Verse 27

A messenger came. A real angel [in the guise of a messenger], in order to save
Dovid.

Verse 28

The "Rock of Divisions." Shaul's heart was divided by two thoughts, 6 Or it may
refer to the division among Shaul’s troops as to whether to pursue Dovid or to
battle the Philistines.—Radak whether to return to save his country from the
Philistines, or to pursue and catch Dovid; thus renders Targum Yonoson.
Chapter 24

Verse 1

Verse 2

Verse 3

The rocky land of the wild goats. The rocks of the wild goats.

Verse 4

To relieve himself. To defecate. 1 Maseches Yevamos 103a states that the term ‘
‫ ’ ְלָהֵסְך ֶאת ַד ְגָליו‬is a euphamistic expression. Because of his extreme modesty, Shaul
covered himself like a succah [Maseches Berachos 62b], with his clothing. The word
‫ ְלָהֵסְך‬originates from ‫ִסכוְּד‬, which means covered.—Radak.

Verse 5

Verse 6

Afterwards … etc.

Verse 7

He said to his men, "[Adonoy] forbid." These two verses are not written in
sequence; 2 According to Radak, these verses are written in chronological sequence,
and this conversation took place after Dovid returned to his men with the cut piece
of Shaul’s robe. but since he began to speak regarding the cutting of the robe, he
finished everything concerning it, and he said that he even regretted cutting the
robe. Afterwards, he returns to the first subject, and says that regarding his
men's comments, "Behold, concerning this day, etc." He replied to them, 'May Adonoy
forbid that, etc.'

Verse 8

Dovid pacified. He separated and held them off with these words. 3 The literal
meaning of ‫ ַוְיַשַׁסּע‬is ‘he divided or split’ as in Shoftim 14:6. By being tactful in
speaking to his men, Dovid divided their unanimous opinion of wanting to attack
Shaul.—Metzudos

Verse 9

Verse 10

Why do you listen. Why do you accept Do'eg's slander concerning me? 4 Rashi states
that Dovid was alluding to Do’eg because Dovid said ‘why do you listen to the man [
‫’] ָאָד ם‬, in the singular, referring to one individual person.
Verse 11

Someone said to kill you, but I had mercy on you. There are two words missing here,
"and one who spoke [ ‫ ] ָהאוֵֹמר‬said that I should kill you, but my soul [ ‫ ] ַנְפִשׁי‬had
pity on you, similar to "and King Dovid longed to go forth to Avshalom," 5 II
Shmuel 13:39. [meaning,] and Dovid's soul [ ‫ ] ֶנֶפשׁ‬longed.

Verse 12

My father, indeed see. Meaning, pay attention to the matter, and also see the
evidence, for the corner of your robe is in my hand, and I could have killed you. 6
As easily as having cut off the corner of your robe.

Verse 13

Verse 14

As the ancient proverb says. The proverb of the Ancient One of the world 7 It may
also mean ‘old proverb’ or it may refer to a ‘Kadmonite proverb,’ a nation
mentioned in Bereishis 15:19. [referring to] the Torah, which is the proverb of the
Holy One, Blessed is He. 8 And accordingly ‫ ַהַקּ ְד ֹמִני‬means ‘The Ancient One’ referring
to ‫ ה׳‬Himself.
From the wicked comes wickedness. 9 So let it not come from me even if you deserve
it.—Radak. The Holy One, Blessed is He, destines the wicked to fall into the hand
of the wicked like himself. And where did the Torah say this, "And God destined it
into his hand," 10 Shemos 21:13. as it is stated in Maseches Makos. 11

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

I know that you will surely reign. For I see that the Holy One, Blessed is He,
saves you from my hand. The Midrash Aggadah states, that Shmuel gave him this sign,
that the one who tears his robe will reign after him. 12 See above 15:27–28.
Chapter 25

Verse 1

Verse 2

There was a man in Ma'on. The name of the city. 1 Not to be mistook for ‫ָמעוֹן‬
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.
Whose business. His cattle and possessions.
Wealthy. [Literally 'very great'], meaning wealthy.
It was the time when he was shearing his sheep in Carmel. One day, when the time of
his sheep shearing came around, he was in Carmel. His custom was to make a party
and a festive day for the sheep shearers.

Verse 3

A Calebite. Of the house of Caleiv. 2 Or, his evil nature was similar to that of a
dog [= ‫ ;] ֶכֶּלב‬i.e., he was stingy and refused to share his food with others.—Ralbag

Verse 4

Verse 5

Verse 6

So. So will he be [shearing] in the coming year. 3 See 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," 4 II Shmuel 23:20. [i.e.] alive and active in all his deeds.
May it always be so. Good and enduring.
Peace unto you… So shall it be for a long time. 5 And to emphasize its longevity,
they mention ‫=[ ַשׁלוֹם‬peace] three times in their statement.

Verse 7

We did not shame them. If they needed us for anything, we did not send them back
empty-handed. 6 We did not cause them physical harm.—Targum Yonoson.
Not a thing of theirs was missing. Of your flocks, for we were watching them. 7 And
we protected them from attack by wild animals.—Mahri Kra.

Verse 8

May the youths find. My youths, find favor in your eyes, for the kindness which
your servants will tell concerning them.
For we have come on a festive day. Relying on the party and festive day which you
have, we have now come to ask. 8 Without 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." 9
Rosh Hashanoh is a holiday in which Scripture [Nechemyah 8:10] stresses to send
food to the needy.

Verse 9

And spoke to Novol in accordance with all these words, in Dovid's name, and then
they rested. They were tired from traveling, yet they were quick to execute Dovid's
command, and did not rest until they spoke to him, and afterward they rested.
Targum Yonson renders, however, and they ceased, i.e., they stopped speaking
further, until they would hear his reply.

Verse 10

Who is Dovid. Of what importance is he that I should give him mine? Is he not
descended from Rus the Moavite? 10 And as such, Novol questioned Dovid’s right to
the throne. See Talmud Yerushalmi Sanhedrin 2:3.

Verse 11

Verse 12

Verse 13

And Dovid too, girded his sword. From here [we learn] that we commence, in cases
involving capital punishment, from the less significant first. 11 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.
With the equipment. To guard their tents and equipment.

Verse 14

One from among the youths. Of hers.

But he chased them away. He drove them away with words, an expression of ‫ַעׅיט‬
[=bird]. 12 Bereishis 15:11. Others translate ‫ ַוָיַעט‬as ‘he kicked them out’ from the
root ‫בעט‬, as in Devarim 32:15.

Verse 15

We were not shamed. We were not disgraced.

Verse 16

Verse 17

For the evil has been decided. By Dovid against him.

He is too wicked a person to speak to. Our master is such a base person 13 Or, 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.

Verse 18
Prepared. Targum Yonoson renders ‫ַתְּכְבָּר א‬, 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 ‫ַתְּכְבָּר א‬. That
which is inside, is placed outside, 15 I.e., ‫ ַתְּכְבָּר א‬is a combination of two words
‫=[ תּוְֹך‬inside] and ‫=[ ְבָּר א‬outside]. according to Rabbi Akiva, who says that the
intestines are hung outside of it. Thus is stated in the Tosefta, and Rabbi
Klonimos of sainted memory, from Rome, thus explained it to us.
Raisins. Dried grapes.
Cakes of pressed figs. Round cakes of dried figs, trodden and pressed in a vessel.

Verse 19

Verse 20

Were going down toward her. There was a valley between the two mountains. She was
going down one mountain, and they were going down the opposite mountain. 16 And
neither party saw the other.—Radak.

Verse 21

Dovid said. To himself when his youths told him of Novol's insults, 'It was for
naught that I guarded, etc.'

Verse 22

Even one dog. Targum Yonoson renders, 'one possessing intelligence,' one who sets
the walls of his heart. Another explanation is, 'even a dog whose manner is to
urinate against a wall.' 17 See Maseches Bava Basro 19b.

Verse 23

Verse 24

My master, with me lies the sin. First she said this so that he would pay attention
to her words. 18 And 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." 19 Below, verse 25.

Verse 25

Verse 26

[Adonoy] has prevented you. Who sent me toward you to refrain you from committing
bloodshed.
And from avenging yourself by your own hand. From personally avenging yourself and
being punished.
May all your enemies be like Novol. She prophesied with the Divine Spirit 20
Avigayil is mentioned among the seven prophetesses, in Maseches Megillah 14a. that
Novol will not live long.

Verse 27

Let it be given to the youths. And it will be given to the youths who are going,
etc. ‫=[ ִנְתָּנה‬it was given] is past tense, ‫=[ ְוִנְתָּנה‬it will be given] is future tense.

Verse 28

For Adonoy will surely make for my master an everlasting house. To be king over
Yisroel. Therefore, let no evil be found in you. It is therefore not fitting for
you to do anything contrary to the law, to spread evil talk concerning your
kingship.

Verse 29

Slingshot. A wide piece of leather, with an indentation in the middle of the sling,
into which one places the stone.

Verse 30

And may it be when Adonoy does good… And you will reign.

Verse 31

That this not be…an obstacle. As a stumbling block, as in, 'and the stumbling [
‫ ] ְלִפיק‬of the knees'; 21 Nachum 2:11. for had you done this, you would not be able
to open your mouth to reprove anyone in future generations, concerning bloodshed.
And that my master has avenged himself. That you avenge yourself.

Verse 32

Verse 33

Who prevented me. You stopped me, as in, 'You shall not stop [ ‫ ] ִתְכָלא‬your mercy,'
22 Tehillim 40:12. [and] 'will not stop [ ‫ ] ׅיְכֶלה‬you.' 23 Bereishis 23:6.
And from avenging myself with my own hand. This is connected with [the phrase],
'from coming into bloodshed.' The ' ‫=[ ' מ‬from] of [ ‫ ] ִמבּוֹא‬is connected to 'and
avenging,' meaning, 'from coming into bloodshed and from avenging myself with my
own hand.'

Verse 34

Verse 35

Verse 36

Verse 37

When Novol had sobered up. When the wine's effect had left Novol.
And his heart sank within him. He was extremely upset over the gift presented to
Dovid. 24 I.e., because of the great expense of his wife’s gift.—Radak

Verse 38

After ten days. There were seven days of mourning for Shmuel, so the Holy One,
Blessed is He, suspended his sentence so that it should not coincide the mourning
for this wicked man with his mourning period. Afterward, he became ill for three
days and died, as it is stated, "And Adonoy inflicted Novol," and a Talmudist had
stated that if one was ill three days and died, it is a death of a plague. However,
our Rabbis stated that these are the Ten Days of Repentance which the Holy One,
Blessed is He, waited for him to repent. But, some say that they correspond to the
ten meals 25 See 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.

Verse 39

The battle of my disgrace. My insult which he insulted me today [saying], 'Nowadays

there are many servants who break away.' 26 Above verse 10.
And has spared His servant from evil. That I did not kill him.

Chapter 26

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Stuck. Thrust.

Verse 8

Verse 9

Verse 10

As Adonoy lives. Some say that he swore to his temptation; 1 The use of swearing to
ward off temptation is done by many Tzadikim. For example, Avrohom swore [Bereishis
14:22-23] that he will not take the spoils of victory after defeating the four
kings. It was Dovid’s inclination to kill Shaul for trying to kill him. He
therefore swore that he will not kill Shaul.—See Midrash Tanchuma Beha’aloscha 10.
others say that he swore to Avishai, that if you kill this righteous man [Shaul], I
shall mingle your blood with his blood.
Adonoy will strike him. Will bring his death prematurely. 2 Like Novol.—Radak.
Or his day will come. The day in which he is destined to die. 3 Is in the very near
future.—Radak.

Verse 11

Flask. Jug.

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Who has incited you against me. To hate me. Every expression of ‫ ֲהָסָתה‬means setting;
4 See Devarim 13:7, where Rashi states ‘ ‫ ַהָסָּתה‬always denotes inciting.’ ametement
in O.F.
Let my offering be pleasing to Him. He will accept with mercy my prayer to turn
your anger away from me.
For they have driven me away. From Eretz Yisroel.
Go serve other gods. Whoever goes out of Eretz Yisroel to other lands during the
time of the Temple is considered as though he worshipped idols. 5 See Maseches
Kesubos 110b. Targum Yonoson renders, 'Go, Dovid, among nations who worship idols.'
6 Or the reference to idol worship means that by causing Dovid to flee from his
enemies made him abandon his Torah study thereby moving him closer to idolatry.

Verse 20

As the partridge. A bird named ‫קוֵֹר א‬, and in O.F. perdriz; and similarly, "as the
partridge calls together [offspring] it did not bear" 7 Yirmiyahu 17:11. and it
seeks the nests of other birds, and sits on their eggs. 8 Maseches Chulin 140b.
Dovid compared Shaul’s fate to that of the partridge. Just as the partridge seeks
the nests of other birds but the young return to their natural mother and the
partridge is unable to keep them, so too, Shaul who chased after Dovid will be
unable to keep his kingship.

Verse 21

Verse 22

Verse 23

Each man. To each righteous man. 9 Who does as I have done.—Radak. Dovid was
hinting to ‫ ה׳‬that just as Shaul’s life was precious in his eyes, so too may his
life be precious in the eyes of ‫ה׳‬.

Chapter 27

Verse 1

Now I might perish one day. Perhaps he will ambush me and suddenly attack me. 1
Dovid did not trust Shaul and was convinced that he was laying a trap for him by
asking him to remain.—Metzudas Dovid

Verse 2

Verse 3

Verse 4

Verse 5

Why should your servant remain… And be a burden to you. 2 Probably, Dovid did not
want to live with idolaters and therefore asked in a diplomatic fashion, e.g., ‘Why
should your servant be a burden to you,’ to settle in a separate city.

Verse 6

Verse 7

Days and four months. The minimum [number] of days is two. It is impossible to
explain this word, ' ‫ ' ָיִמים‬as a year 3 As we find ‫ ָיִמים‬to mean ‘year’ in Bereishis
41:1. because Dovid did not go to Achish until Shmuel had died, and Shaul only
reigned after Shmuel's death 4 Therefore ‫ ָיִמים‬is to be taken literally, i.e., days.
four months, as we learned in Seder Olam. Also [this can be deduced from the
following:] the number of Eili's years [forty years which he judged Yisroel], 5
Above 4:18. and the twenty years that the Ark was in Kiryas Ye'arim 6 Above 7:2.
total sixty years. Subtract from that Shmuel's fifty-two years, plus one year from
his conception, with these four months, plus the seven years which Dovid reigned in
Chevron 7 II Shmuel 2:5. before he brought the Ark from Kiryas Ye'arim. This
[calculation] discloses that Shaul reigned after Shmuel's death but four months.

Verse 8

Dovid…would go up. This is the present tense, i.e., he was always accustomed doing
this.
In the direction of Shur. From the entrance of Shur.

Verse 9

Verse 10

Where did you raid. The ' ‫ ' ל‬is interchangeable with a ' ‫[ ' נ‬so the word ‫ֶאל = ָאן‬
which means 'where'], as in "he prepared a large chamber [ ‫] ִנְשָׁכּה‬," 8 Nechemyoh
13:7. in the Book of Ezra, meaning the equivalent of ‫=[ ִלְשָׁכּה‬chamber].

Chapter 28

Verse 1

Verse 2

Verse 3

Shmuel had died. It was already stated, "and Shmuel died," 1 Above 25:1. but since
[Scripture] came to speak about Shaul, that he had to ask of a medium of 2 ,‫ אוֹב‬See
Maseches Sanhedrin 65b for description of ‫אוֹב‬. , it begins by stating, "and Shmuel
had died," for had he been alive, Shaul would have inquired of him. But since Shaul
had abolished the ‫ אוֹב‬mediums, 3 Pursuant to the prohibition stated in Vayikra
19:31. Shaul removed the mediums after Shmuel died. Before that, it was not
necessary for him to do so because while Shmuel was alive, prophecy was widespread
in Yisroel, so no one sought out the medium of ‫ אוֹב‬or ‫ׅיְדּ ֹעִני‬. he had to seek out
find an ‫ אוֹב‬medium.
And all of Yisroel mourned him and buried him in Romoh, in his city. And all
Yisroel mourned him and buried him in Romoh, and each person mourned him in his own
city; and 'in his city' is connected with 'and they mourned him,' i.e., they
mourned and buried him in Romoh, and each person mourned him in his own city. 4 In
the same manner as he was mourned in his home town of Romoh.

Verse 4

Verse 5
Verse 6

Nor through the Urim. Because he had slain [the kohanim of] Nov, 5 See above
Chapter 22. the City of Kohanim, he was not answered.

Verse 7

Verse 8

Shaul disguised himself. He changed his clothes, and similarly, 'disguise yourself
[ ‫ ] ִהְתַחֵפּשׂ‬and come into battle,' 6 II Melochim 22:30. and similarly, 'its intensity
makes me change [ ‫ ] ׅיְתַחֵפּשׂ‬my clothing.' 7 Iyov 30:18. And so did Targum Yonoson
render, 'and Shaul changed.'
They came to the woman at night. [They actually came] during the daytime, but
because of their distress, it seemed to them as night. So did R. Tanchuma expound.

Verse 9

To entrap. Seek a stumbling block [i.e., trap].

Verse 10

Verse 11

Verse 12

She screamed loudly. For she saw him ascending not in the usual manner 8 Radak
suggests that the moment the woman saw the manner in which Shmuel came up, she
realized that the man who had come to her was Shaul, and that is why she screamed.
of those who ascend [through the ‫ אוֹב‬medium], for when one conjures up [the dead],
they ascend with their feet upward, while this one was ascending with his head
upward, in honor of Shaul. 9 Vayikra Rabboh 26:7.

Verse 13

I saw a godly man rising from the earth. Two angels, Moshe and Shmuel, 10 This is
alluded to in the words ‫ִאישׁ ֲזִק ן ֹעֶלה ְוהוּא ֹעֶטה ְמִעיל‬, ‘an old man ascends [i.e.,
Moshe] and he is wearing a robe [i.e., Shmuel].’ for Shmuel feared, 'Perhaps I am
being summoned for judgement,' and he therefore brought Moshe up with him, 11 Each
person must face judgment within twelve months of his death. Shmuel wanted that
Moshe testify on his behalf. as it is stated in [Maseches] Chagiga and Ta'anis. 12

Verse 14

What does he look like. Three things were said regarding ‫ אוֹב‬: The one who conjures
him [the dead] up, sees him, but does not hear his voice; the one who inquires of
him, hears him, but does not see him, and therefore, he [Shaul] asked, 'What does
he look like?', and the others neither see or hear him.
He is garbed in a robe. For he was accustomed to wear a robe, as it is stated, "and
his mother would make him a small robe." 13 Above 2:19. He was buried with his
robe, and so he arose. And so in the future [Resurrection of the Dead], they will
rise with their garments.
Verse 15

Have you disturbed me. You have frightened me. 14 The Midrash explains that Shmuel
feared that his day of judgment had come. See above verse—Radak
Neither through the prophets nor through dreams. But he did not mention to him the
Urim and Tumim, even though he had inquired of them, as it is stated above, 15
Verse 6. because he was ashamed of it, since he had slain [the kohanim of] Nov, the
City of the Kohanim. 16 Maseches Berachos 12b and Rashi there.
Therefore I called upon you. An expression meaning, 'and I have been summoned after
you,' as in, "I was summoned [ ‫ ] ִנְק רׁא ִנְק ֵר יִתי‬on Mount Gilbo'a," 17 II Shmuel 1:6.
and as in "and there chanced [ ‫ ] ִנְק ָר א‬an unscrupulous man." 18 Ibid. 20:1. It was
necessary for me to be summoned after you, that you let me know what I should do.

Verse 16

But why do you ask me. Since you have inquired of the living prophets.
And become your adversary. He has become the supporter of the one whose adversary
you are. 19 I.e., Dovid.
Adversary. An expression meaning an enemy. In Scripture there are many [examples of
the word ‫] ׇעֶר ָך‬, "and the world will become full with enemies [ ‫ ;"] ׇעִר ים‬20 Yeshay
14:21. "and I will destroy your enemies [ ‫ ;"] ׇעֶר יָך‬21 Micha 5:13. "may this dream
be upon your enemies and its interpretation upon your adversaries [ ‫ ;"] ְלָעָר ְך‬22
Daniel 4:16.

Verse 17

To your fellow, to Dovid. But during his lifetime, he [Shmuel] did not mention his
name [Dovid] to him, only 'and He gave it to your fellow who is better than you' 23
Above 15:28. because he feared that he [Shaul], might kill him, 24 Now however,
that Shmuel was in the ‫=[ עוָֹלם ָהֶאֶמת‬World of Truth] there was nothing to fear
speaking the complete truth. because he had anointed him [Dovid] as king.

Verse 18

Verse 19

You and your sons will be with me. In my abode. 25 See Maseches Berachos 12b. By
saying this to Shaul, Shmuel indicated to Shaul that he had been forgiven by the
Heavenly Court for having slain the kohanim of Nov, and has been given place among
the righteous.

Verse 20

Verse 21

Verse 22

Verse 23
Verse 24

A fattened calf. A fattened calf.

Chapter 29

Verse 1

Verse 2

Verse 3

From the day he settled. From the day of his camping with me. 1 See Bereishis
25:18, and Rashi there explains that ‫ ָנָפל‬means ‘dwelt.’

Chapter 30

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9
And they came to the Nachal Besor. [The] six hundred men.
Some of them remained behind. When they reached the Nachal Besor, there were among
them some who were faint, and some of those remained there.

Verse 10

Who were too exhausted. Who refrained; and I say that this is Aramaic, the
translation of 1 ‫ ְוֶנֶהְר סוּ‬Yechezkeil 30:4. [=and they will be destroyed].

Verse 11

Verse 12

Verse 13

Verse 14

South of the Kerethite. To the south of the Philistines. We find elsewhere the
Philistines being called the ‫ ְכֵּר ִתים‬nation [in] "the inhabitants of the seacoast the
nation of 2 ".‫ ְכֵּר ִתים‬Tzephanyoh 2:5.

Verse 15

Verse 16

Verse 17

Of the next day. The Amaleikites are accustomed to being defeated on the second day
[of battle], as it is stated, "tomorrow I will stand…" 3 Shemos 17:9. Therefore, it
states, "on the(ir) next day."

Verse 18

Verse 19

Verse 20

All the sheep and cattle. Which the troop had captured from the south of Yehudah
and from the south of Caleiv.
They led. Men who were leading and marching before those cattle, to honor and
praise themselves, 4 Some suggest that the men did this to publicize Dovid’s
sovereignty. [by declaring,] 'This is Dovid's spoil.'

Verse 21
Verse 22

Verse 23

Verse 24

Verse 25

From that day on. [Literally 'from that day and above']. It is not stated: "[from
that day] on" but "[from that day] and above [=before]." Avrohom had already
instituted this statute [when he said,] "Only what the lads have eaten," 5
Bereishis 14:24, where it is stated that Avrohom distributed shares of the spoils
of war to those who stayed behind and guarded the equipment. those are the ones who
stayed with the equipment, "and the portion of the men" 6 Ibid. who went to war. In
Breishis Raboh.

Verse 26

To his allies. To his friends.

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Where Dovid [and his men] had gone. For they would hide him from Shaul.

Chapter 31

Verse 1

The Philistines were battling with Yisroel. As a person saying, 'Let us go back to
the earlier topic.'

Verse 2
Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

About him. Meaning the same as ‫[ ָעָליו‬about him], i.e., about Shaul.

Verse 12

And burned them there. [Targum renders,] "And they burned for them 1 I.e., they
burned incense to cover the odor and prevent the decay of the bodies.—Radak as they
burn for the kings there." As we learned: 2 A king’s personal belongings are burned
at his death to prevent other people from using them, as stated in Maseches Avoda
Zarah 11a. We perform the burning [ritual] at [the burial of] kings, and it is not
[considered] an Amorite custom.