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{
  "title": "Rashi on I Samuel",
  "index": {
    "title": "Rashi on I Samuel",
    "categories": [
      "Tanakh",
      "Rishonim on Tanakh",
      "Rashi",
      "Prophets"
    ],
    "schema": {
      "nodeType": "JaggedArrayNode",
      "depth": 3,
      "addressTypes": [
        "Perek",
        "Pasuk",
        "Integer"
      ],
      "sectionNames": [
        "Chapter",
        "Verse",
        "Comment"
      ],
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          "term_slugs": [
            "rashi",
            "i-samuel"
          ]
        }
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      "lengths": [
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        640
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      "isSegmentLevelDiburHamatchil": true,
      "diburHamatchilRegexes": [
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      "titles": [
        {
          "lang": "en",
          "text": "Rashi on I Sam."
        },
        {
          "lang": "en",
          "text": "Rashi on 1Sam."
        },
        {
          "lang": "en",
          "text": "Rashi on First Samuel"
        },
        {
          "lang": "en",
          "text": "Rashi on Shmuel Aleph"
        },
        {
          "lang": "en",
          "text": "Rashi on 1Sam"
        },
        {
          "lang": "en",
          "text": "Rashi on I Shmuel"
        },
        {
          "lang": "en",
          "text": "Rashi on Samuel I"
        },
        {
          "lang": "en",
          "text": "Rashi on Shmuel I"
        },
        {
          "lang": "en",
          "text": "Rashi on 1 Samuel"
        },
        {
          "lang": "en",
          "text": "Rashi on I Sam"
        },
        {
          "lang": "en",
          "text": "Rashi on I Shemuel"
        },
        {
          "lang": "he",
          "text": "רש\"י על ש״א"
        },
        {
          "lang": "he",
          "text": "רש\"י על ש\"א"
        },
        {
          "lang": "he",
          "text": "רש\"י על שמואל א׳"
        },
        {
          "lang": "he",
          "text": "רש\"י על שמואל א'"
        },
        {
          "lang": "he",
          "text": "רש\"י על שמ״א"
        },
        {
          "lang": "he",
          "text": "רש\"י על שמ\"א"
        },
        {
          "text": "רש״י על שמואל א",
          "lang": "he"
        },
        {
          "text": "רש”י על שמואל א",
          "lang": "he"
        },
        {
          "text": "רש״י על ש״א",
          "lang": "he"
        },
        {
          "text": "רש”י על ש”א",
          "lang": "he"
        },
        {
          "text": "רש״י על שמואל א׳",
          "lang": "he"
        },
        {
          "text": "רש”י על שמואל א׳",
          "lang": "he"
        },
        {
          "text": "רש״י על שמואל א'",
          "lang": "he"
        },
        {
          "text": "רש”י על שמואל א'",
          "lang": "he"
        },
        {
          "text": "רש״י על שמ״א",
          "lang": "he"
        },
        {
          "text": "רש”י על שמ”א",
          "lang": "he"
        },
        {
          "text": "רש\"י על שמואל א",
          "lang": "he",
          "primary": true
        },
        {
          "text": "Rashi on I Samuel",
          "lang": "en",
          "primary": true
        }
      ],
      "title": "Rashi on I Samuel",
      "heTitle": "רש\"י על שמואל א",
      "heSectionNames": [
        "פרק",
        "פסוק",
        "פירוש"
      ],
      "key": "Rashi on I Samuel"
    },
    "authors": [
      {
        "en": "Rashi",
        "he": "רש״י",
        "slug": "rashi"
      }
    ],
    "enDesc": "Commentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over 300 supercommentaries have been written to further explain Rashi’s comments on the Torah. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text.",
    "pubDate": [
      1476
    ],
    "hasErrorMargin": true,
    "compDate": [
      1075,
      1105
    ],
    "compPlace": "Middle-Age France",
    "pubPlace": "Guadalajara, Spain",
    "era": "RI",
    "dependence": "Commentary",
    "base_text_titles": [
      {
        "en": "I Samuel",
        "he": "שמואל א"
      }
    ],
    "base_text_mapping": "many_to_one",
    "collective_title": {
      "en": "Rashi",
      "he": "רש\"י"
    },
    "is_cited": true,
    "heTitle": "רש\"י על שמואל א",
    "titleVariants": [
      "Rashi on I Sam.",
      "Rashi on 1Sam.",
      "Rashi on First Samuel",
      "Rashi on Shmuel Aleph",
      "Rashi on 1Sam",
      "Rashi on I Shmuel",
      "Rashi on Samuel I",
      "Rashi on Shmuel I",
      "Rashi on 1 Samuel",
      "Rashi on I Sam",
      "Rashi on I Shemuel",
      "Rashi on I Samuel"
    ],
    "heTitleVariants": [
      "רש\"י על ש״א",
      "רש\"י על ש\"א",
      "רש\"י על שמואל א׳",
      "רש\"י על שמואל א'",
      "רש\"י על שמ״א",
      "רש\"י על שמ\"א",
      "רש״י על שמואל א",
      "רש”י על שמואל א",
      "רש״י על ש״א",
      "רש”י על ש”א",
      "רש״י על שמואל א׳",
      "רש”י על שמואל א׳",
      "רש״י על שמואל א'",
      "רש”י על שמואל א'",
      "רש״י על שמ״א",
      "רש”י על שמ”א",
      "רש\"י על שמואל א"
    ],
    "sectionNames": [
      "Chapter",
      "Verse",
      "Comment"
    ],
    "depth": 3,
    "heCategories": [
      "תנ\"ך",
      "ראשונים על התנ״ך",
      "רש\"י",
      "נביאים"
    ],
    "compDateString": {
      "en": " (c.1075  – c.1105 CE)",
      "he": " (1075 – 1105 לספירה בקירוב)"
    },
    "pubDateString": {
      "en": " (1476 CE)",
      "he": " (1476 לספירה)"
    },
    "compPlaceString": {
      "en": "Middle-Age France",
      "he": "צרפת של ימי הביניים"
    },
    "pubPlaceString": {
      "en": "Guadalajara, Spain",
      "he": "גוודלחרה, ספרד"
    }
  },
  "text": {
    "he": "<b>וַיְהִי אִישׁ אֶחָד.</b> ״הַכֹּל לְפִי הַסֵּדֶר, מֹשֶׁה מָסַר אֶת הַתּוֹרָה לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וְשׁוֹפֵט מָסַר לְשׁוֹפֵט, עַד שֶׁהִגִּיעַ לְעֵלִי, וּמִמֶּנּוּ לִשְׁמוּאֵל, כְּמוֹ שֶׁשָּׁנִינוּ (אבות א א): ״וּזְקֵנִים לִנְבִיאִים: <b>מִן הָרָמָתַיִם צוֹפִים.</b> שְׁתֵּי רָמוֹת הָיוּ, שֶׁצּוֹפוֹת וְרוֹאוֹת זוֹ אֶת זוֹ. וְיוֹנָתָן תִּרְגֵּם: צוֹפִים, ״מִתַּלְמִידֵי נְבִיאַיָא״: <b>אֶלְקָנָה.</b> לֵוִי הָיָה, מִבְּנֵי אֲבִיאָסָף בֶּן קֹרַח, כֵּן נִתְיַחֵס בְּדִבְרֵי הַיָּמִים (דברי הימים א ה:ח): <b>אֶפְרָתִי.</b> יוֹנָתָן תִּרְגֵּם: ״בְּטוּרָא דְבֵית אֶפְרַיִם״ (בְּהַר אֶפְרַיִם). וּמִדְרַשׁ אַגָּדָה (ילקוט שמעוני שמואל א רמז עז): <b>אֶפְרָתִי.</b> בֶּן פַּלְטִין אַבְגִינוֹס, אָדָם חָשׁוּב, כְּמוֹ (בבא מציעא קיט.): אַפִּרְיוֹן נִמְטְיֵיהּ לְרַבִּי שִׁמְעוֹן, לְשׁוֹן חֵן: <b>וְעָלָה הָאִישׁ.</b> לְשׁוֹן הוֹוֶה הוּא, הָיָה עוֹלֶה מִזְּמַן מוֹעֵד לְמוֹעֵד לְשִׁילֹה. וּמִדְרַשׁ אַגָּדָה (ילקוט שמעוני שם): בְּדֶרֶךְ שֶׁהָיָה עוֹלֶה בְּשָׁנָה זוֹ, לֹא הָיָה עוֹלֶה בְּשָׁנָה אַחֶרֶת, כְּדֵי לְהַשְׁמִיעַ יִשְׂרָאֵל וְיַעֲשׂוּ כְמוֹתוֹ: <b>וַיְהִי הַיּוֹם.</b> ״תַּרְגּוּם: ״וַהֲוָה יוֹם מוֹעֲדָא: <b>מָנָה אַחַת אַפָּיִם.</b> (תרגום:) ״חוּלַק חַד בְּחִיר״, הָרָאוּי לְהִתְקַבֵּל בְּסֵבֶר פָּנִים יָפוֹת: <b>צָרָתָהּ.</b> אֵשֶׁת בַּעְלָהּ, פְּנִנָּה: <b>גַּם כַּעַס.</b> כַּעַס אַחַר כַּעַס, תָּמִיד, לְכָךְ נֶאֱמַר ׳גַּם כַּעַס׳, הָיְתָה אוֹמֶרֶת לָהּ: כְּלוּם קָנִית הַיּוֹם מַעֲפוֹרֶת לִבְּנֵךְ גָּדוֹל, אוֹ חָלוּק לִבְּנֵךְ קָטָן: <b>בַּעֲבוּר הַרְעִמָהּ.</b> שֶׁתִּתְאוֹנֵן, וְרַבּוֹתֵינוּ אָמְרוּ (בבא בתרא טז.): בַּעֲבוּר הַרְעִימָהּ, שֶׁתִּתְפַּלֵּל, וְלְשֵׁם שָׁמַיִם נִתְכַּוְּנָה: <b>בְּעַד רַחְמָהּ.</b> כְּנֶגֶד רַחְמָהּ, וְכֵן כָּל לְשׁוֹן ׳בְּעַד׳: <b>וְכֵן יַעֲשֶׂה.</b> אֶלְקָנָה: <b>שָׁנָה בְשָׁנָה.</b> נוֹתֵן לָהּ חֵלֶק מוּבְחָר, לְהַרְאוֹתָהּ שֶׁמְּחַבְּבָהּ. וְצָרָתָהּ, לְפִי חִבָּה שֶׁבַּעְלָהּ מַרְאֶה לָהּ, כֵּן תַּרְבֶּה גַּם הִיא לְהַכְעִיסָהּ: <b>אָנֹכִי טוֹב לָךְ.</b> מְחַבְּבָךְ: <b>מֵעֲשָׂרָה בָנִים.</b> שֶׁיָּלְדָה לִי פְּנִנָּה: <b>אָכְלָה בְשִׁלֹה.</b> לֹא מַפִּיק ה״א, וְהָאַלֶ״ף חֲטַף קָמַ״ץ, וְהוּא כְּמוֹ: אַחֲרֵי אָכֹל בְּשִׁלֹה וְאַחֲרֵי שָׁתֹה. וְהַלָּשׁוֹן נוֹפֵל בֵּין לְזָכָר בֵּין לִנְקֵבָה, אַחֲרֵי אָכְלָה, לְשׁוֹן פָּעוּל, כְּמוֹ לְאָכְלָה, לְשׁוֹן לִפְעוֹל: <b>וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל הַכִּסֵּא.</b> אוֹתוֹ הַיּוֹם יָשַׁב עַל כִּסֵּא גָּדוֹל, שֶׁנִּתְמַנָּה שׁוֹפֵט (ובילקוט שמעוני: כֹּהֵן גָּדוֹל) עַל יִשְׂרָאֵל: <b>עַל מְזוּזַת.</b> כְּמוֹ: אֵצֶל מְזוּזַת: <b>ה׳ צְבָאוֹת.</b> לָמָּה נִתְיַחֵד שֵׁם זֶה כָּאן, אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, שְׁנֵי צְבָאוֹת בָּרָאתָ בְּעוֹלָמְךָ. הָעֶלְיוֹנִים, לֹא פָּרִים וְלֹא רָבִים וְלֹא מֵתִים. וְהַתַּחְתּוֹנִים, פָּרִים וְרָבִים וּמֵתִים. אִם אֲנִי מִן הַתַּחְתּוֹנִים, אֶהְיֶה פָּרָה וְרָבָה וּמֵתָה, וְאִם אֲנִי מִן הָעֶלְיוֹנִים, לֹא אָמוּת. זוֹ מָצָאתִי בְּאַגָּדָה שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי (פסיקתא רבתי). וְרַבּוֹתֵינוּ דָּרְשׁוּ בְּמַסֶּכֶת בְּרָכוֹת (לא:) מַה שֶּׁדָּרְשׁוּ: עַד הֵנָּה לֹא הָיָה אָדָם שֶׁקְּרָאוֹ לְהַקָּבָּ״ה ׳צְבָאוֹת׳, אֶלָּא כָּךְ אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִכָּל צְבָאוֹת שֶׁבָּרָאתָ בְּעוֹלָמְךָ קָשֶׁה בְּעֵינֶיךָ לִיתֵּן לִי בֵּן אֶחָד: <b>אִם רָאֹה תִרְאֶה.</b> רַבּוֹתֵינוּ דָּרְשׁוּ בוֹ בְּמַסֶּכֶת בְּרָכוֹת (שם) מַה שֶּׁדָּרְשׁוּ: <b>אֲמָתֶךָ.</b> הָאָמוּר שָׁלוֹש פְּעָמִים בַּמִּקְרָא, כְּנֶגֶד שְׁלֹשָׁה דְבָרִים שֶׁהָאִשָּׁה מְצֻוָּה עֲלֵיהֶם: <b>זֶרַע אֲנָשִׁים.</b> ״צַדִּיקִים, כְּמָה דְאַתְּ אָמַר (מלכים א ב:לב): ״בִּשְׁנֵי אֲנָשִׁים צַדִּיקִים: <b>אֲנָשִׁים.</b> ״חֲשׁוּבִים, כְּמָה דְאַתְּ אָמַר (דברים א:יג): ״אֲנָשִׁים חֲכָמִים וִידֻעִים: <b>וּנְתַתִּיו לַה׳.</b> שֶׁיְּהֵא רָאוּי לְתִתּוֹ לַה׳: <b>וּמוֹרָה.</b> ״תִּרְגֵּם יוֹנָתָן: ״וּמָרוּת אֱנָשׁ לָא תְהֵא עֲלוֹהִי: <b>שֹׁמֵר אֶת פִּיהָ.</b> ״מְצַפֶּה מָתַי תַּפְסִיק, כָּךְ תִּרְגְּמוֹ יוֹנָתָן: ״וְעֵלִי אוֹרִיךְ לָהּ עַד דְּתִפְסוֹק: <b>שֹׁמֵר.</b> לְשׁוֹן הַמְתָּנָה, כְּמוֹ: ״שָׁמַר אֶת הַדָּבָר״ (בראשית לז:יא); ״לֹא תִשְׁמֹר עַל חַטָּאתִי״ (איוב יד:טז): <b>וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכּוֹרָה.</b> שֶׁלֹּא הָיוּ רְגִילִין לְהִתְפַּלֵּל בְּלַחַשׁ: <b>לֹא אֲדֹנִי.</b> לֹא אָדוֹן אַתָּה בְּדָבָר הַזֶּה, גִּלִּיתָ בְּעַצְמְךָ שֶׁאֵין רוּחַ הַקֹּדֶשׁ שׁוֹרָה עָלֶיךָ שֶׁתֵּדַע שֶׁאֵינִי שִׁכּוֹרַת יַיִן: <b>אַל תִּתֵּן אֶת אֲמָתְךָ.</b> כְּלַפֵּי שֶׁאָמְרָה לוֹ דָּבָר קָשֶׁה, חָזְרָה וּפִיְּסָתוֹ, שֶׁלֹּא יִתְּנֶנָּה הֶפְקֵר וּבִזָּיוֹן לִפְנֵי צָרָתָהּ בַּת בְּלִיַּעַל: <b>כִּי מֵרֹב שִׂיחִי.</b> דִּבַּרְתִּי לְפָנֶיךָ קוֹשִׁי: <b>שִׂיחִי.</b> יֵשׁ מְקוֹמוֹת שֶׁהוּא לְשׁוֹן אֲנִינוּת לֵב. דָּבָר אַחֵר: <b>מֵרֹב שִׂיחִי</b>; ״כְּתַרְגּוּמוֹ: ״אֲרֵי מִסְגֵי אַקְנָיוּתִי וְאַרְגָּזְוָתִי אוֹרֵיכִית בִּצְלוֹ עַד כְּעַן: <b>וְכַעְסִי.</b> שֶׁצָּרָתִי מַכְעֶסֶת אוֹתִי: <b>אַל תִּתֵּן.</b> לְשׁוֹן מְסִירָה, כְּמוֹ: ״אַל תִּתְּנֵנִי בְּנֶפֶשׁ צָרָי״ (תהלים כז:יב): <b>אֶת שֵׁלָתֵךְ.</b> חָסֵר א׳, לִדְרוֹשׁ בּוֹ לְשׁוֹן בָּנִים, כְּמוֹ: ״וּבְשִׁלְיָתָהּ הַיּוֹצֵאת וְגוֹ׳״ (דברים כח:כז): <b>יִתֵּן אֶת שֵׁלָתֵךְ.</b> בִּשְּׂרָהּ שֶׁנִּתְקַבְּלָה תְפִלָּתָהּ: <b>תִּמְצָא שִׁפְחָתְךָ חֵן.</b> לְבַקֵּשׁ עָלֶיהָ רַחֲמִים: <b>וּפָנֶיהָ לֹא הָיוּ לָהּ.</b> פָּנִים שֶׁל זַעַם: <b>וַיָּבֹאוּ אֶל בֵּיתָם וַיֵּדַע אֶלְקָנָה.</b> מִכָּאן לְאַכְסְנַאי שֶׁאָסוּר בְּתַשְׁמִישׁ הַמִּטָּה: <b>לִתְקֻפוֹת הַיָּמִים.</b> מִיעוּט תְּקוּפוֹת שְׁתַּיִם, מִיעוּט יָמִים שְׁנַיִם, לְשִׁשָּׁה חֳדָשִׁים וּשְׁנֵי יָמִים. מִכָּאן הַיּוֹלֶדֶת לְשִׁבְעָה, יוֹלֶדֶת לִמְקֻטָּעִים: <b>שְׁמוּאֵל.</b> עַל שֵׁם אֵל וְעַל שֵׁם הַמַּעֲשֶׂה הוּא נִקְרָא, כִּי מִמֶּנּוּ שְׁאִלְתִּיו: <b>אֶת זֶבַח הַיָּמִים.</b> (תרגום:) ״יָת דְּבַח מוֹעֲדַיָּא״: <b>וְאֶת נִדְרוֹ.</b> נְדָרִים שֶׁנָּדַר בֵּין רֶגֶל לְרֶגֶל הָיָה מַקְרִיב בָּרֶגֶל: <b>עַד יִגָּמֵל.</b> לְסוֹף עֶשְׂרִים וּשְׁנַיִם (ספרים אחרים: עֶשְׂרִים וְאַרְבָּעָה) חֳדָשִׁים, שֶׁכָּךְ זְמַן תִּינוֹק לִינַק: <b>וְיָשַׁב שָׁם עַד עוֹלָם.</b> עוֹלָמָם שֶׁל לְוִיִּם חֲמִשִּׁים שָׁנָה, שֶׁנֶּאֱמַר: ״וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה״ (במדבר ח:כה), וְכָךְ הָיוּ יָמָיו שֶׁל שְׁמוּאֵל, חֲמִשִּׁים וּשְׁתַּיִם, שֶׁהֲרֵי עֵלִי שָׁפַט אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה, וּבְיוֹם תְּפִלַּת חַנָּה נִתְמַנָּה שׁוֹפֵט, צֵא אוֹתָהּ שָׁנָה לְעִבּוּרוֹ שֶׁל שְׁמוּאֵל, נִשְׁתַּיְּרוּ שְׁלוֹשִׁים וָתֵשַׁע, וּשְׁמוּאֵל פִּרְנֵס אֶת יִשְׂרָאֵל מִשֶּׁמֵּת עֵלִי שְׁלוֹשׁ עֶשְׂרֵה שָׁנָה, שֶׁהֲרֵי יוֹם שֶׁמֵּת עֵלִי גָּלָה הָאָרוֹן וְיָשַׁב בִּשְׂדֵה פְלִשְׁתִּים שִׁבְעָה חֳדָשִׁים (שמואל א ו:א), מִשָּׁם בָּא לְקִרְיַת יְעָרִים, עַד שֶׁהֶעֱלָהוּ דָוִד, מִשֶּׁמָּלַךְ שֶׁבַע שָׁנִים בְּחֶבְרוֹן עַל יְהוּדָה, וְהִמְלִיכוּהוּ כָּל יִשְׂרָאֵל עֲלֵיהֶם, וּכְתִיב (שמואל א ז:ב): ״וַיְהִי מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים וַיִּרְבּוּ הַיָּמִים וַיִּהְיוּ עֶשְׂרִים שָׁנָה״, צֵא מֵהֶן שֶׁבַע שָׁנִים שֶׁמָּלַךְ דָּוִד בְּחֶבְרוֹן, נִמְצָא מִשֶּׁגָּלָה הָאָרוֹן עַד שֶׁמֵּת שָׁאוּל שְׁלֹשׁ עֶשְׂרֵה שָׁנָה וְשִׁבְעָה חֳדָשִׁים, וּשְׁמוּאֵל מֵת לִפְנֵי שָׁאוּל אַרְבָּעָה חֳדָשִׁים: <b>אַךְ יָקֵם ה׳ אֶת דְּבָרוֹ.</b> אֶת שֶׁשָּׁאַלְתְּ מִמֶּנּוּ זֶרַע אֲנָשִׁים, וְעֵלִי בִּשְּׂרֵךְ בְּרוּחַ הַקּוֹדֶשׁ ״אֱלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת שֵׁלָתֵךְ״ – יָקֵם ה׳ אֶת דְּבָרוֹ, וְזֶהוּ לְפִי פְשׁוּטוֹ. וּמִדְרַשׁ אַגָּדָה: רַבִּי נְחֶמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר: בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת וּמְפוֹצֶצֶת בָּעוֹלָם וְאוֹמֶרֶת: עָתִיד צַדִּיק אֶחָד לַעֲמוֹד וּשְׁמוֹ שְׁמוּאֵל, וְכָל אִשָּׁה שֶׁהָיְתָה יוֹלֶדֶת בֵּן, הָיְתָה קוֹרְאָה שְׁמוֹ שְׁמוּאֵל, כֵּיוָן שֶׁהָיוּ רוֹאִים אֶת מַעֲשָׂיו, הָיוּ אוֹמְרִים אֵין זֶה שְׁמוּאֵל, וְכֵיוָן שֶׁנּוֹלַד זֶה וְרָאוּ מַעֲשָׂיו, אָמְרוּ דּוֹמֶה שֶׁזֶּה הוּא, וְזֶהוּ שֶׁאָמַר: יָקֵם ה׳ אֶת דְּבָרוֹ, שֶׁיְּהֵא זֶה שְׁמוּאֵל הַצַּדִּיק: <b>וְאֵיפָה אַחַת קֶמַח.</b> שָׁמַעְתִּי בְּשֵׁם רַבֵּינוּ יִצְחָק הַלֵּוִי, אֵיפָה אַחַת קֶמַח, שָׁלֹשׁ סְאִין, לְהוֹצִיא מִמֶּנָּה שְׁלֹשָׁה עֶשְׂרוֹנִים סֹלֶת הָרָאוּי לַפָּר הָאֶחָד, כְּדִתְנַן (מנחות עו:) ״לֶחֶם הַפָּנִים עֶשְׂרִים וְאַרְבָּעָה עֶשְׂרוֹנִים מֵעֶשְׂרִים וְאַרְבַּע סְאִין״, עִשָּׂרוֹן סֹלֶת לִסְאָה חִטִּין: <b>וְנֵבֶל יָיִן.</b> לְנַסֵּךְ: <b>וְהַנַּעַר נָעַר.</b> (תרגום:) ״וְרַבְיָא הֲוָה יָנִיק״: <b>וַיָּבִיאוּ אֶת הַנַּעַר אֶל עֵלִי.</b> לִרְאוֹת שֶׁנִּתְקַיְּמָה נְבוּאָתוֹ. וְרַבּוֹתֵינוּ דָּרְשׁוּ מַה שֶּׁדָּרְשׁוּ, שֶׁהוֹרָה הֲלָכָה שֶׁאֵינוֹ צָרִיךְ כֹּהֵן לִשְׁחִיטַת קָדָשִׁים, כִּדְאִיתָא בִּבְרָכוֹת (לא:): <b>בִּי אֲדֹנִי.</b> לָתֵת עֵינֶיךָ עָלָיו שֶׁיְּהֵא תַלְמִידְךָ. וּלְפִי מִדְרַשׁ רַבּוֹתֵינוּ: שֶׁלֹּא יַעֲנִישֵׁהוּ מִיתָה: <b>אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי.</b> אַל תֹּאמַר: זֶה יָמוּת וְיִנָּתֵן לְךָ אַחֵר: <b>וְגַם אָנֹכִי הִשְׁאִלְתִּיהוּ לַה׳.</b> כְּאָדָם הַמַּשְׁאִיל כְּלִי לְרַבּוֹ, אוֹ מַשְׁאִילוֹ בְּנוֹ לְשַׁמְּשׁוֹ: <b>הוּא שָׁאוּל.</b> אנפרוצטי״ץ בְּלַעַ״ז, כְּלוֹמַר אֵין אַתָּה רַשַּׁאי לְעָנְשׁוֹ, הַקָּבָּ״ה נַעֲשָׂה עָלָיו שׁוֹאֵל, כִּי הִשְׁאִלְתִּיו לוֹ, וְעָלָיו לְהַחֲזִירוֹ לִי: <b>וַיִּשְׁתַּחוּ שָׁם.</b> שְׁמוּאֵל, וְיֵשׁ אוֹמְרִים אֶלְקָנָה: <b>רָחַב פִּי עַל אוֹיְבַי.</b> עַל פְּנִינָה: <b>וְאֵין צוּר כֵּאלֹהֵינוּ.</b> אֵין צַיָּר כֵּאלֹהֵינוּ, הַצָּר צוּרָה בְּתוֹךְ צוּרָה: <b>אַל תַּרְבּוּ תְדַבְּרוּ.</b> כָּל גַּסֵּי הָרוּחַ אֲשֶׁר שָׁעְתָם מַצְלַחַת, וּבִשְׁבִיל פְּנִינָה שֶׁהָיְתָה מִתְגָּאָה עָלֶיהָ הִיא מְדַבֶּרֶת, לְפִי פְּשׁוּטוֹ וּלְפִי דְרָשׁוֹ, כְּתַרְגּוּמוֹ שֶׁתִּרְגֵּם יוֹנָתָן: <b>עָתָק.</b> דָּבָר חָזָק. דָּבָר אַחֵר: לְשׁוֹן סָרָה, כְּמוֹ ״וַיַּעְתֵּק מִשָּׁם הָהָרָה״ (בראשית יב:ח), יֵצֵא דְּבַר סָרָה מִפִּיכֶם: <b>כִּי אֵל דֵּעוֹת ה׳.</b> יוֹדֵעַ מַה שֶׁבִּלְבַבְכֶם: <b>וְלוֹ נִתְכְּנוּ עֲלִילוֹת.</b> כָּל מַעֲשֵׂי הָאָדָם נִמְנִין לְפָנָיו: <b>נִתְכְּנוּ.</b> לְשׁוֹן מִנְיָן, כְּמוֹ ״וְתֹכֶן לְבֵנִים תִּתֵּנוּ״ (שמות ה:יח): <b>קֶשֶׁת גִּבּוֹרִים חַתִּים וְגוֹ׳.</b> כָּךְ אוּמָּנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַתִּישׁ אֶת הַגִּבּוֹרִים וּמְחַזֵּק אֶת הַחַלָּשִׁים, מַשְׂבִּיעַ אֶת הָרְעֵבִים וּמַרְעִיב אֶת הַשְּׂבֵעִים: <b>שְׂבֵעִים בַּלֶּחֶם.</b> וְלֹא צְרִיכִים לִהְיוֹת נִשְׂכָּרִים לְשׁוּם מְלָאכָה, מַרְעִיבָם, וְנִשְׂכָּרוּ בַּלֶּחֶם פַּרְנָסָתָם: <b>וּרְעֵבִים.</b> שֶׁהָיוּ טוֹרְחִים וִיגֵעִים עַל מְזוֹנוֹת: <b>חָדֵלוּ.</b> מִטָּרְחָם: <b>עַד עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים וְגוֹ׳.</b> וּבְעוֹד שֶׁהָעֲקָרָה יוֹלֶדֶת שִׁבְעָה בָנִים, רַבַּת בָּנִים אֻמְלָלָה וְקוֹבֶרֶת בָּנֶיהָ. חַנָּה יָלְדָה שִׁבְעָה, שֶׁנֶּאֱמַר (שמואל א ב:כא) ״כִּי פָקַד ה׳ אֶת חַנָּה וַתַּהַר וַתֵּלֶד שְׁלֹשָׁה בָנִים וּשְׁתֵּי בָנוֹת״, וּכְשֶׁחַנָּה יוֹלֶדֶת אֶחָד, פְּנִינָה קוֹבֶרֶת שְׁנַיִם, וַעֲשָׂרָה בָנִים הָיוּ לָהּ, שֶׁנֶּאֱמַר (שמואל א א:ח): ״הֲלֹא אָנֹכִי טוֹב לָךְ מֵעֲשָׂרָה בָּנִים״, שֶׁל פְּנִינָה, כְּשֶׁיָּלְדָה חַנָּה אַרְבָּעָה, קָבְרָה פְּנִינָה שְׁמוֹנָה, וּכְשֶׁנִּתְעַבְּרָה וְיָלְדָה וָלָד חֲמִישִׁי, נִשְׁתַּטְּחָה פְּנִינָה לְרַגְלֶיהָ וּבִקְּשָׁה רַחֲמִים וְחָיוּ וְנִקְרְאוּ עַל שְׁמָהּ, אֵלּוּ דִּבְרֵי רַבִּי נְחֶמְיָה. רַבִּי יְהוּדָה אוֹמֵר: בְּנֵי בָנִים הֲרֵי הֵן כְּבָנִים. וְיֵשׁ אוֹמְרִים: שִׁבְעָה, בְּגִימַטְרִיָּא כְּמִנְיַן שְׁמוּאֵל: <b>חֲסִידָו.</b> חֲסִידוֹ כְּתִיב, חֲסִידָיו קְרִי, בֵּין יָחִיד בֵּין רַבִּים, וְכֵן ״יֵחַתּוּ מְרִיבָיו״ (פסוק י), מְרִיבוֹ, בֵּין יָחִיד בֵּין רַבִּים: <b>עָלָיו בַשָּׁמַיִם יַרְעֵם.</b> עָלוּ כְּתִיב, אֲפִלּוּ עָלוּ בַשָּׁמַיִם, מַרְעִים עֲלֵיהֶם וּמוֹרִידָם: <b>יָדִין אַפְסֵי אָרֶץ.</b> שׁוֹפְטָן וּמְיַסְּרָן, יושטיצי״א בְּלַעַ״ז: <b>הָיָה מְשָׁרֵת אֶת ה׳ אֶת פְּנֵי עֵלִי.</b> מִכָּאן לַמְּשַׁמֵּשׁ פְּנֵי תַּלְמִידֵי חֲכָמִים, כִּמְשַׁמֵּשׁ פְּנֵי הַשְּׁכִינָה: <b>וּמִשְׁפַּט הַכֹּהֲנִים.</b> הֵם קָבְעוּ לָהֶם חֹק זֶה, וְלָהֶם לֹא הָיָה לְנַחֲלָה כִּי אִם חָזֶה וָשׁוֹק שֶׁל שְׁלָמִים: <b>בַדּוּד.</b> סִיר: <b>בַּקַּלַּחַת.</b> יוֹרָה: <b>בַפָּרוּר.</b> מַחֲבַת: <b>כִּי נִאֲצוּ.</b> לְשׁוֹן בִּזָּיוֹן: <b>נַעַר חָגוּר אֵפוֹד בָּד.</b> (תרגום:) ״כַּרְדּוּט דְּבוּץ״, וְהוּא לְשׁוֹן מְעִיל, שֶׁהֲרֵי תִּרְגֵּם יוֹנָתָן, (שמואל ב יג:יח): מְעִילֵי דְּ״כִּי כֵן תִּלְבַּשְׁנָה בְנוֹת הַמֶּלֶךְ הַבְּתוּלוֹת מְעִילִים״, (שמואל ב יג:יח): ״כַּרְדּוּטִין״: <b>וּמְעִיל קָטָן תַּעֲשֶׂה לוֹ אִמּוֹ.</b> מִשָּׁנָה לְשָׁנָה: <b>וּבֵרַךְ עֵלִי.</b> לְשׁוֹן הוֹוֶה הוּא, מְבָרְכוֹ הָיָה בְּכָל שָׁנָה: <b>תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל.</b> לוֹ בֵּן, וְאָמַר לוֹ יָשִׂים ה׳ לְךָ זֶרַע וְגוֹ׳, יְהִי רָצוֹן שֶׁכָּל בָּנִים שֶׁיִּהְיוּ לְךָ, יִהְיוּ מִן הַצַּדֶּקֶת הַזּוֹ, וַהֲרֵי זֶה מִקְרָא מְסֹרָס: <b>אֲשֶׁר יִשְׁכְּבוּן.</b> כְּמַשְׁמָעוֹ וְרַבּוֹתֵינוּ אָמְרוּ (יומא ט ב): מִתּוֹךְ שֶׁשָּׁהוּ אֶת קִנֵּיהֶן, וְהֵם הָיוּ מַמְתִּינוֹת עַד שֶׁתִּרְאֶןָ קִנֵּיהֶן קְרֵבִין, מַעֲלֶה עֲלֵיהֶם כְּאִלּוּ שְׁכָבוּם: <b>אֲשֶׁר אָנֹכִי שׁוֹמֵעַ מַעֲבִירִים עַם ה׳.</b> שְׁמוּעָה שֶׁעַם ה׳ מַעֲבִירִים עֲלֵיכֶם, לְשׁוֹן ״וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה״ (שמות לו:ו): מוֹצִיאִים עֲלֵיכֶם קוֹל שְׁמוּעָה לֹא טוֹבָה: <b>וּפִלְלוֹ.</b> לְשׁוֹן מִשְׁפָּט, כְּמוֹ ״וְנָתַן בִּפְלִילִים״ (שמות כא:כב): <b>אֱלֹהִים.</b> דַּיָּן: <b>כִּי חָפֵץ ה׳ לַהֲמִיתָם.</b> שֶׁכְּבָר נֶחְתַּם גְּזַר דִּין, אֲבָל קוֹדֶם שֶׁנֶּחְתַּם גְּזַר דִּין, נֶאֱמַר (יחזקאל יח:לב): ״כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת״: <b>וַיָּבֹא אִישׁ אֱלֹהִים.</b> זֶה אֶלְקָנָה: <b>הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ.</b> מִכָּאן שֶׁנִּתְנַבֵּא אַהֲרֹן בְּמִצְרַיִם, וּמַה הִיא הַנְּבוּאָה, הוּא שֶׁנֶּאֱמַר (יחזקאל כ:ז): ״וָאוֹמַר אֲלֵיהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ וּבְגִלּוּלֵי מִצְרַיִם אַל תִּטַּמָּאוּ״: <b>הֲנִגְלֹה נִגְלֵיתִי.</b> הֲיְדַעְתֶּם כִּי הַטּוֹבָה הַזֹּאת וְהַגְּדֻלָּה הַזֹּאת נָתַתִּי לְאַהֲרֹן: <b>אֲשֶׁר צִוִּיתִי מָעוֹן.</b> אֲשֶׁר צִוִּיתִי בִּמְעוֹנִי: <b>לְהַבְרִיאֲכֶם מֵרֵאשִׁית וְגוֹ׳.</b> הֲרֵי זֶה מִקְרָא מְסֹרָס, וַתְּכַבֵּד אֶת בָּנֶיךָ מִמֶּנִּי לְעַמִּי, לְעֵינֵי עַמִּי כִּבַּדְתָּ אֶת בָּנֶיךָ מִמֶּנִּי, וּמַהוּ הַכָּבוֹד, לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל מִנְחַת יִשְׂרָאֵל, קָדְמָה סְעוּדַתְכֶם לִסְעוּדָתִי, כְּמָה שֶׁנֶּאֱמַר (לעיל פסוק טו): ״גַּם בְּטֶרֶם יַקְטִירוּן אֶת הַחֵלֶב וְגוֹ׳״: <b>לְהַבְרִיאֲכֶם.</b> לְשׁוֹן סְעוּדָה, כְּמוֹ ״תָּבֹא נָא תָמָר אֲחוֹתִי וְתַבְרֵנִי לָחֶם״ (שמואל ב יג:ה): <b>לְעַמִּי.</b> מוּסָב עַל </b>וַתְּכַבֵּד אֶת בָּנֶיךָ מִמֶּנִּי</b>, הֶרְאֵיתֶם לְעַמִּי שֶׁאַתֶּם נִכְבָּדִים מִמֶּנִּי, וּבַמֶּה הֶרְאֵיתֶם,</b>לְהַבְרִיאֲכֶם מֵרֵאשִׁית מִנְחָתִי׳</b>: <b>אָמוֹר אָמַרְתִּי.</b> שְׁנֵי פְעָמִים פָּסַקְתִּי גְדֻלָּה לִבְנֵי אִיתָמָר, בִּבְנֵי גֵרְשׁוֹן וּבִבְנֵי מְרָרִי נֶאֱמַר (במדבר ד:כח), ״בְּיַד אִיתָמָר בֶּן אַהֲרֹן הַכֹּהֵן״, וְעֵלִי מִבְּנֵי אִיתָמָר הָיָה, זוֹ רָאִיתִי בְּמִדְרַשׁ שְׁמוּאֵל. וְלָשׁוֹן הָגוּן מִזֶּה שָׁמַעְתִּי: </b>אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ וְגוֹ׳</b>; מִתְּחִלָּה נָתַתִּי כְהוּנָה גְדוֹלָה לְאֶלְעָזָר הַכֹּהֵן, שֶׁנֶּאֱמַר (במדבר כ:כו): ״וְהַפְשֵׁט אֶת אַהֲרֹן אֶת בְּגָדָיו וְגוֹ׳״, וּבִימֵי פִּלֶגֶשׁ שֶׁפָּקְרוּ יִשְׂרָאֵל בְּרֹב הַמִּצְוֹת, וּמִי גָרַם לָהֶם, פִּנְחָס וְכַיּוֹצֵא בוֹ, שֶׁהָיָה לָהֶם לְסַבֵּב מֵעִיר אֶל עִיר וּלְהוֹכִיחָם, נָטַלְתִּי הַכְּהוּנָה גְדוֹלָה מֵהֶם וּנְתַתִּיהָ לְךָ, שֶׁמִּבְּנֵי אִיתָמָר אַתָּה, וְאָמַרְתִּי יִתְהַלְּכוּ לְפָנַי עַד עוֹלָם, שֶׁכְּשֶׁפּוֹסְקִין לוֹ גְדֻלָּה לְאָדָם, פּוֹסְקִין לוֹ וּלְדוֹרוֹתָיו עַד עוֹלָם: <b>כִּי מְכַבְּדַי אֲכַבֵּד.</b> אֶת בְּנֵי פִנְחָס, שֶׁכִּבֵּד אוֹתִי בְּשִׁטִּים (במדבר כה:יא), וְכֵן הָיְתָה בִּימֵי שְׁלֹמֹה, כְּשֶׁנִּבְנָה בֵּית הַמִּקְדָּשׁ, (מלכים א ב:כז): ״וַיְגָרֶשׁ שְׁלֹמֹה אֶת אֶבְיָתָר מִהְיוֹת כֹּהֵן לַה׳ כִּדְבַר ה׳ אֲשֶׁר דִּבֶּר עַל בֵּית עֵלִי״, וְנַעֲשָׂה צָדוֹק כֹּהֵן גָּדוֹל תַּחְתָּיו, שֶׁהָיָה מִבְּנֵי פִנְחָס, שֶׁכֵּן נִתְיַחֲסוּ בְדִבְרֵי הַיָּמִים (א ו:לח): <b>וּבֹזַי יֵקָלּוּ.</b> מֵאֲלֵיהֶם, מִשֶּׁאֶסְתַּלֵּק מֵהֶם: <b>וְגָדַעְתִּי אֶת זְרֹעֲךָ.</b> הַחוֹזֶק שֶׁיֵּשׁ לָכֶם בְּבֵיתִי, שֶׁאַתֶּם אוֹמְרִים וְאִם לֹא לָקַחְתִּי בְחָזְקָה: <b>וְהִבַּטְתָּ צַר מָעוֹן.</b> וְרָאִיתָ צָרָתְךָ בְּצִדְּךָ בְּתוֹךְ מְעוֹנִי, כְּאִשָּׁה הָרוֹאָה צָרָתָהּ עִמָּהּ בַּבַּיִת: <b>בְּכָל אֲשֶׁר יֵיטִיב אֶת יִשְׂרָאֵל.</b> כְּשֶׁיִּבָּנֶה בֵּית עוֹלָמִים בִּימֵי שְׁלֹמֹה, וְתְהֵא טוֹבָתָם שֶׁל יִשְׂרָאֵל שְׁלֵמָה, כְּמָה שֶׁנֶּאֱמַר שָׁם (מלכים א ח:נו): ״לֹא נָפַל דָּבָר אֶחָד מִכָּל דְּבָרוֹ הַטּוֹב״, (מלכים א ה:א) ״יְהוּדָה וְיִשְׂרָאֵל רַבִּים כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם וְגוֹ׳״. (מלכים א ה:ה) ״וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח אִישׁ תַּחַת גַּפְנוֹ וְאִישׁ תַּחַת תְּאֵנָתוֹ כָּל יְמֵי שְׁלֹמֹה״: <b>וְלֹא יִהְיֶה זָקֵן בְּבֵיתֶךָ.</b> מִדָּה כְּנֶגֶד מִדָּה, אַתֶּם אֲכַלְתֶּם קָדָשִׁים לִפְנֵי זְמַנָּן, בְּטֶרֶם יַקְטִירוּן אֶת הַחֵלֶב, אַף אַתֶּם תְּמוּתוּן בְּלֹא זְמַן: <b>וְלַאֲדִיב.</b> כְּמוֹ וּלְדַאִיב: <b>יָמוּתוּ אֲנָשִׁים.</b> בַּחוּרִים, אֵינוֹ דוֹמֶה אֶבְלוֹ שֶׁל בָּחוּר, לְאֶבְלוֹ שֶׁל תִּינוֹק: <b>וְזֶה לְךָ הָאוֹת.</b> שֶׁיִּתְקַיֵּם הַדָּבָר, בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵי בָנֶיךָ, וְהִיא תִּהְיֶה לְךָ אוֹת שֶׁיִּתְקַיֵּם כָּל הַפּוּרְעָנוּת שֶׁנֶּאֱמַר לְךָ, וְהִבַּטְתָּ צָר מָעוֹן, וְכָל מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים: <b>כֹּהֵן נֶאֱמָן.</b> הוּא צָדוֹק: <b>לַאֲגוֹרַת כָּסֶף.</b> בִּשְׁבִיל לְהִשְׂתַּכֵּר מָעָה כֶּסֶף: <b>לַאֲגוֹרַת כָּסֶף.</b>    הוּא מִמִּשְׁקָלוֹת: ״עֶשְׂרִים גֵּרָה״ (שמואל ל:יג): <b>סְפָחֵנִי.</b> אָסְפֵנִי: <b>הָיָה יָקָר.</b> הָיָה מָנוּעַ, וְכֵן ״יְקַר רוּחַ אִישׁ תְּבוּנָה״ (משלי יז:כז), מָנוּעַ דְּבָרִים, אָדָם מֵבִין: <b>אֵין חָזוֹן נִפְרָץ.</b> (תרגום:) לֵית נְבוּאָה גַּלְיָא. נִפְרָץ - לָשׁוֹן ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ (בראשית כח:יד): <b>וּשְׁמוּאֵל שֹׁכֵב.</b> בִּמְקוֹמוֹ בְּעֶזְרַת הַלְוִיִּם הַשּׁוֹמְרִים בֵּית הַמִּקְדָּשׁ, וְכֵן תִּרְגֵּם יוֹנָתָן: ״וּשְׁמוּאֵל שָׁכִיב בְּעֶזְרַת לֵוָאֵי״: <b>בְּהֵיכַל ה׳</b> אֲשֶׁר שָׁם אֲרוֹן הָאֱלֹהִים: <b>וַיִּקְרָא ה׳</b> וְקוֹל יָצָא מֵהֵיכַל ה׳ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, שֶׁקָּרָא שְׁמוּאֵל, סוֹף הַמִּקְרָא הָעֶלְיוֹן מְחֻבָּר לְרֹאשׁ הַמִּקְרָא הַתַּחְתּוֹן, זֶהוּ שֶׁאָמַר הַכָּתוּב ״יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת״ (איוב לז:ה), עֵלִי הָיָה כֹּהֵן וְשׁוֹמֵר מִבִּפְנִים, וּשְׁמוּאֵל הָיָה לֵוִי וְשׁוֹכֵב מִבַּחוּץ, וְקָפַץ הַקּוֹל דֶּרֶךְ עֵלִי לִשְׁמוּאֵל, בְּמַסֶּכֶת תָּמִיד: <b>טֶרֶם יָדַע אֶת ה׳.</b> עֲדַיִן לֹא הָיָה מַכִּיר עִנְיַן קוֹל נְבוּאָה, כָּל ׳טֶרֶם׳ שֶׁבַּמִּקְרָא, לְשׁוֹן ׳עֲדַיִן לֹא׳, כְּתַרְגּוּמוֹ: ״עַד לָא״, וְאֵינוֹ לְשׁוֹן ׳לִפְנֵי׳, וְזֶה יוֹכִיחַ, וְעוֹד, ״כִּי טֶרֶם תִּירְאוּן״ (שמות ט:ל), מְפֹרָשׁ מִמֶּנּוּ, וְכֵן ״וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ״ (בראשית ב:ה): <b>וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר.</b> וְלֹא הִזְכִּיר שֵׁם מָקוֹם כְּמוֹ שֶׁצִּוָּהוּ עֵלִי, אָמַר שֶׁמָּא קוֹל אַחֵר הוּא: <b>עֹשֶׂה דָבָר.</b> הִיא לְקִיחַת הָאָרוֹן בְּיַד פְּלִשְׁתִּים: <b>תְּצִלֶּינָה.</b> לְשׁוֹן צִלְצָלִים, טנטיני״ר בלע״ז: <b>הָחֵל וְכַלֵּה.</b> אוֹתוֹ הַיּוֹם תַּתְחִיל גְּזֵרָתִי עַל בֵּית עֵלִי, שֶׁיָּמוּתוּ חָפְנִי וּפִינְחָס, וּמִכָּאן וָאֵילָךְ אֲכַלֶּה גְּזֵרָתִי וְאַשְׁלִימָה עֲלֵיהֶם מִדּוֹר אֶל דּוֹר, לַהֲמִיתָם אֲנָשִׁים בְּנֵי שְׁמוֹנֶה עֶשְׂרֵה שָׁנָה: <b>הָחֵל וְכַלֵּה.</b> אקומיינצ״ט אאישפליימנ״ט בלע״ז: <b>כִּי מְקַלְלִים לָהֶם בָּנָיו.</b> מְקַלְלִים ׳לִי׳ הָיָה לוֹ לוֹמַר, אֶלָּא שֶׁכִּנָּה הַכָּתוּב: <b>מְקַלְלִים.</b> מְקִילִים, וְכֵן כָּל קְלָלָה, לְשׁוֹן קַלּוּת וּבִזָּיוֹן הוּא: <b>וְלֹא כִהָה.</b> לֹא הִכְהָה פְּנֵיהֶם לְהַעֲבִירָם מִגְּדֻלָּתָן: <b>כֹּה יַעֲשֶׂה לְּךָ.</b> כְּאוֹתָהּ קְלָלָה עַצְמָהּ, שֶׁלֹּא יִהְיֶה לְךָ בָּנִים הֲגוּנִים, וְכֵן עָלְתָה בּוֹ, וְאַף עַל פִּי שֶׁהִגִּיד לוֹ וְלֹא כִּחֵד, מִכָּאן אָמְרוּ (מכות יא א): ״קִלְלַת חָכָם אֲפִלּוּ עַל תְּנַאי הִיא בָּאָה״:  <b>ה׳ הוּא.</b> אָדוֹן הוּא, וְהַכֹּל שֶׁלּוֹ: <b>כִּי נִגְלָה ה׳ אֶל שְׁמוּאֵל.</b> לְפִי שֶׁאָמַר לְמַעְלָה וּדְבַר ה׳ הָיָה יָקָר בַּיָּמִים הָהֵם, אָמַר כָּאן כִּי מֵעַתָּה בִּשְׁבִיל שְׁמוּאֵל, נִגְלָה וְשָׁנָה וְהִרְגִּיל לְהִגָּלוֹת: <b>וַיְהִי דְבַר שְׁמוּאֵל לְכָל יִשְׂרָאֵל.</b> נִהְיָה הַדָּבָר שֶׁנֶּאֱמַר לִשְׁמוּאֵל, וּבָא לְכָל יִשְׂרָאֵל, וְהָאֵיךְ הָיָה הַפּוּרְעָנוּת, וַיֵּצֵא יִשְׂרָאֵל לִקְרַאת פְּלִשְׁתִּים לַמִּלְחָמָה: <b>הָאֶבֶן הָעֵזֶר.</b> עֲדַיִן לֹא הָיָה כֵּן שְׁמָהּ, כִּי בִּימֵי שְׁמוּאֵל נִקְרֵאת כֵּן (שמואל א ז:יב), וְכָאן קָרָא עַל שֵׁם סוֹפָהּ: <b>וַתִּטֹּשׁ הַמִּלְחָמָה.</b> וַתִּתְפַּשֵּׁט הַמִּלְחָמָה, כְּמוֹ ״וְהִנָּם נְטוּשִׁים עַל פְּנֵי הָאָרֶץ״ (שמואל א ל:טז), וְכֵן ״וַיִּנָּטְשׁוּ בַּלֶּחִי״ (שופטים טו:ט): <b>בְּכָל מַכָּה בַמִּדְבָּר.</b> עַל יַם סוּף וְיוֹנָתָן תִּרְגֵּם: ״וּלְעַמֵּיהּ עֲבַד פְּרִישָׁן בְּמַדְבְּרָא״. וּבְסִפְרֵי שָׁנִינוּ: שֶׁהַפָּרָשָׁה הַזּוֹ עֵרוּב דְּבָרִים, מִי שֶׁאָמַר זֶה לֹא אָמַר זֶה, כְּשֵׁרִין שֶׁבָּהֶם אָמְרוּ: מִי יַצִּילֵנוּ מִיַּד הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה, וְהָרְשָׁעִים אָמְרוּ: אֵלֶּה הֵם הָאֱלֹהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה, כָּל מַכּוֹת שֶׁהָיוּ לוֹ, עַל הַמִּצְרִים הֱבִיאָם, אֵין לוֹ עוֹד מַכָּה מֵעַתָּה: <b>אִישׁ בִּנְיָמִן.</b> זֶה הָיָה שָׁאוּל, שֶׁחָטַף אֶת הַלּוּחוֹת מִיַּד גָּלְיָת וּבָרַח לוֹ: <b>יַד דֶּרֶךְ מְצַפֶּה.</b> אֵצֶל יַד הַדֶּרֶךְ הָיָה מְצַפֶּה: <b>מַפְרַקְתּוֹ.</b> אַפַּרְקוּתֵיהּ, עֶצֶם הַצַּוָּאר: <b>לָלַת.</b> עַל כָּרְחוֹ ׳לָלֶדֶת׳ פֵּרוּשׁוֹ, וְאֵין לוֹ דִּמְיוֹן וּמְנַחֵם חִבְּרוֹ בְּחֵלֶק ׳יְלָלָה׳, לְפִי שֶׁחֶבְלֵי לֵידָתָהּ בִּילָלָה בָּאוּ לָהּ, וִיסוֹד יְלָלָה, אֵין אוֹת בִּיסוֹדָהּ אֶלָּא לָמֶ״ד לְבַדָּהּ: <b>נֶהֶפְכוּ.</b> נִשְׁתַּנּוּ מִכְּדַרְכָּן, לְכָךְ מֵתָה: <b>צִרֶיהָ.</b> צִירֵי דַּלְתֵי בִּטְנָהּ, קרדוני״ל בלע״ז: <b>אִי כָבוֹד.</b> אֵין כָּבוֹד, וְכֵן ״יְמַלֵּט אִי נָקִי״ (איוב כב:ל), אֵין נָקִי: <b>אֶל הִלָּקַח.</b> כְּמוֹ עַל הִלָּקַח, וְאֵין צָרִיךְ לְזוּזוֹ מִלְּשׁוֹן אֶל, לְמִי שֶׁיּוֹדֵעַ לְהָבִין דְּבָרוֹ: <b>אֶל הִלָּקַח.</b> איטיויר״ש לאישטריפו״ש בלע״ז: <b>וְאֶל חָמִיהָ.</b> וְאֶל הָרָעָה הַזֹּאת, שֶׁמֵּת חָמִיהָ וְאִישָׁהּ: <b>אֵצֶל דָּגוֹן.</b> דְּמוּת עָשׂוּי כִּדְמוּת דָּג: <b>הַמִּפְתָּן.</b> אַסְקוּפָּה: <b>וַיְשִׁמֵּם.</b> לְשׁוֹן שְׁמָמָה: <b>בַּטְּחוֹרִים.</b> חַלְחֹלֶת, כַּרְכְּשָׁא, מַכַּת הַנֶּקֶב, עַכְבָּרִים נִכְנָסִין בְּנִקְבֵיהֶם וְשׁוֹמְטִין בְּנֵי מְעֵיהֶם, וְיוֹצְאִין: <b>וַיִּשָּׂתְרוּ.</b> כְּמוֹ וַיִּסָּתְרוּ, שֶׁהֲרֵי הוּא בַּמָּסוֹרֶת כְּתוּבִים שִׁי״ן, וּמְפֹרָשִׁים בִּלְשׁוֹן סָמֶ״ךְ, מַכַּת בֵּית הַסְּתָרִים: <b>מְהוּמַת מָוֶת.</b> כָּל מְהוּמוֹת עַל יְדֵי רַעַם, וְזֶה אֲבִיהֶן, ״וַיַּרְעֵם ה׳ בְּקוֹל גָּדוֹל (בַּיּוֹם הַהוּא) עַל פְּלִשְׁתִּים וַיְהֻמֵּם״ (שמואל א ז:י), כָּךְ מְפֹרָשׁ בְּאַגָּדַת שְׁלשִׁים וּשְׁתַּיִם מִדּוֹת דְּרַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי: <b>בַּמֶּה נְשַׁלְּחֶנּוּ.</b> בְּאֵיזֶה עִנְיָן נְשַׁלְּחֶנּוּ שֶׁלֹּא יֶחֱרֶה אַפּוֹ, וְיָשׁוּב חֲרוֹנוֹ מִמֶּנּוּ: <b>אָשָׁם.</b> הֶכֵּר דָּבָר שֶׁאַתֶּם מוֹדִים שֶׁמְּעַלְתֶּם בּוֹ: <b>אָז.</b> תֵּרָפְאוּ וְנוֹדַע לָכֶם שֶׁהוּא עָשָׂה, כִּי לָמָּה לֹא תָסוּר יָדוֹ אָז מִכֶּם: <b>סַרְנֵי פְלִשְׁתִּים.</b> חֲמִשָּׁה הֵם, כְּמָה שֶׁנֶּאֱמַר (יהושע יג:ג): ״הָעַזָּתִי וְהָאַשְׁדּוֹדִי הָאֶשְׁקְלוֹנִי הַגִּתִּי וְהָעֶקְרוֹנִי״: <b>עָלוֹת.</b> מְנִיקוֹת: <b>אֲשֶׁר לֹא עָלָה עֲלֵיהֶם עֹל.</b> כָּל זֶה לְנִסָּיוֹן, שֶׁאֵין אֵלּוּ רְאוּיוֹת לִמְשׁוֹךְ, וְעוֹד שֶׁגּוֹעוֹת אַחַר בְּנֵיהֶם, וְאִם יְהֵא כֹּחַ בָּאָרוֹן שֶׁיּוֹלִיכוּ אוֹתוֹ מֵאֲלֵיהֶם, נֵדַע שֶׁהוּא עָשָׂה לָנוּ: <b>בָאַרְגָּז.</b> שקריניי״ו בלע״ז: <b>כָּלוּ בַבָּיִת.</b> לְשׁוֹן כֶּלֶא: <b>וַיִּשַּׁרְנָה.</b> הֲרֵי תֵּבָה זוֹ אַנְדְּרוֹגִינוֹס, מְלַמֵּד שֶׁאַף הַוְּלָדוֹת הָיוּ אוֹמְרִים שִׁירָה: רֹנִּי רֹנִּי הַשִּׁטָּה הִתְנוֹפְפִי וכו׳, כִּדְאִיתָא בְּמַסֶּכֶת עֲבוֹדָה זָרָה (כד ב). וּלְפִי פְשׁוּטוֹ, ׳וַיִּשַּׁרְנָה׳, לְשׁוֹן ׳יְשַׁר דֶּרֶךְ׳, יָשָׁר הָיוּ הוֹלְכוֹת: <b>הָלֹךְ וְגָעוֹ.</b> לְשׁוֹן צַעֲקַת בָּקָר, גְּעִיָּה: <b>בֵּית שֶׁמֶשׁ.</b> יִשְׂרָאֵל הָיוּ שָׁם: <b>וַיִּשְׂמְחוּ לִרְאוֹת.</b> הָיוּ מִסְתַּכְּלִין הֵיאַךְ הוּא בָּא לְבַדּוֹ, וּמִשִּׂמְחָתָם נָהֲגוּ בּוֹ קַלּוּת רֹאשׁ, שֶׁלֹּא הָיוּ מִסְתַּכְּלִין בּוֹ בְּאֵימָה וְדֶרֶךְ כָּבוֹד: <b>כְּפַר הַפְּרָזִי.</b> כְּפָר שֶׁאֵין לוֹ חוֹמָה: <b>אָבֵל הַגְּדוֹלָה.</b> הִיא הָאֶבֶן הַגְּדוֹלָה הָאֲמוּרָה לְמַעְלָה, שֶׁהַלָּמֶ״ד בָּאָה בִּמְקוֹם נוּ״ן, וְכֵן ׳נִשְׁכָּה׳ בִּמְקוֹם ׳לִשְׁכָּה׳, בְּסֵפֶר נְחֶמְיָה (יג:ז), וּמִפְּנֵי שֶׁאֵרַע לָהֶם אֲבֵלוּת בַּדָּבָר, קְרָאָהּ אָבֵל: <b>שִׁבְעִים אִישׁ חֲמִשִּׁים אֶלֶף אִישׁ.</b> תִּרְגֵּם יוֹנָתָן: ״וּקְטַל בְּסָבֵי עַמָּא שִׁבְעִין גַּבְרָא, וּבְקַהֲלָא חַמְשִׁין אַלְפֵי גַּבְרָא״. וְרַבּוֹתֵינוּ אָמְרוּ (סוטה לה ב): שִׁבְעִים אִישׁ, שֶׁכָּל אֶחָד הָיָה שָׁקוּל כַּחֲמִשִּׁים אֶלֶף, אוֹ חֲמִשִּׁים אֶלֶף אִישׁ, שֶׁכָּל אֶחָד שָׁקוּל כְּשִׁבְעִים סַנְהֶדְרִין: <b>קִדְּשׁוּ.</b> זִמְּנוּ: <b>מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים.</b> וְרָאוּ הַפּוּרְעָנוּת שֶׁבָּא עֲלֵיהֶם בַּעֲוֹן בֵּית עֵלִי, וְאֶת הַגְּבוּרָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא בַּפְּלִשְׁתִּים: <b>וַיִּנָּהוּ וְגוֹ׳ אַחֲרֵי ה׳.</b> עַל יְדֵי שְׁמוּאֵל, שֶׁהָיָה מְחַזֵּר מֵעִיר לְעִיר, וְשׁוֹפְטָם וּמוֹכִיחָם: <b>וַיִּנָּהוּ.</b> לְשׁוֹן הַמְשָׁכָה הוּא, וּלְשׁוֹן אֲרָמִי הוּא: תִּתְּנֵהוּ לְפוּלְחָנִי, וְכֵן ״וְלֹא נֹהַּ בָּהֶם״ (יחזקאל ז:יא), אֵין בָּהֶם תּוֹעֶלֶת לְמָשְׁכָם אֶל הַטּוֹב. וּמְנַחֵם חִבְּרוֹ ״וַיִּנָּהוּ״ לְשׁוֹן יְלָלָה, כְּמוֹ ״נְהִי נִהְיָה״ (מיכה ב:ד), וְכֵן ״וְלֹא נֹהַּ בָּהֶם״ (יחזקאל ז:יא), וּפֵירוּשׁ ״וַיִּנָּהוּ אַחֲרֵי ה׳״, שֶׁהִתְאַבְּלוּ עַל מַעֲשֵׂיהֶם הָרָעִים וְשָׁבוּ אַחֲרֵי ה׳. לָשׁוֹן אַחֵר: ״וַיִּנָּהוּ״ כְּמוֹ ״וְיִתְאַסְּפוּ וְנִקְווּ אֵלֶיהָ כָּל הַגּוֹיִם״ (ירמיהו ג:יז), מְתַרְגְּמִינָן: ״וְיִתְנַהוֹן לְמִפְלַח בָּהּ כָּל עַמְמַיָּא״, וְיִהְיֶה מִזֶּה הָעִנְיָן גַּם כֵּן ״וְלֹא נֹהַּ בָּהֶם״ (יחזקאל ז:יא), כְּעִנְיָן שֶׁאָמַר ״לֹא מֵהֶם וְלֹא מֵהֲמוֹנָם וְלֹא מִנֹּהַּ שֶׁבָּהֶם״, כְּלוֹמַר וְלֹא מִקִּבּוּץ שֶׁלָּהֶם (ספרים אחרים אינו): <b>וַיִּשְׁאֲבוּ מַיִם וַיִּשְׁפְּכוּ.</b> תִּרְגֵּם יוֹנָתָן: ״וּשְׁפִיכוּ לִבְּהוֹן בִּתְיוּבְתָּא כְּמַיָּא קֳדָם ה׳״. וּלְפִי מַשְׁמָעוֹ, אֵינוֹ אֶלָּא סִימַן הַכְנָעָה, הֲרֵי אָנוּ לְפָנֶיךָ כְּמַיִם הַלָּלוּ הַנִּשְׁפָּכִין: <b>וַיִּשְׁפֹּט שְׁמוּאֵל.</b> בֵּין אִישׁ לְרֵעֵהוּ, עַל עִסְקֵי מָמוֹן שֶׁבֵּינֵיהֶם, אוֹ עַל עִסְקֵי עֲבֵירָה שֶׁעָבְרוּ: <b>וַיַּעֲלֶה עוֹלָה.</b> וַיַּעֲלֶהָ כְּתִיב, נְקֵבָה הָיְתָה, מִכָּאן לָמְדוּ רַבּוֹתֵינוּ: עוֹלָה נְקֵבָה כְּשֵׁרָה בְּבָמַת יָחִיד, בְּמַסֶּכֶת עֲבוֹדָה זָרָה (כד ב): <b>מִתַּחַת לְבֵית כָּר.</b> ״מִלְּרַע לְבֵית שָׁרוֹן״: <b>וּבֵין הַשֵּׁן.</b> שֵׁן הַסֶּלַע: <b>וַיִּטּוּ.</b> הֵם עַצְמָם: <b>וַיַּטּוּ.</b> דָּבָר אַחֵר, דְּהַיְינוּ הַמִּשְׁפָּט. וְרַבּוֹתֵינוּ אָמְרוּ (שבת נו א): לֹא חָטְאוּ בְּנֵי שְׁמוּאֵל, אֶלָּא לֹא הָלְכוּ בְּדַרְכֵי אֲבִיהֶן, שֶׁהָיָה מְחַזֵּר בְּכָל מְקוֹמוֹת יִשְׂרָאֵל וְשׁוֹפְטָן בְּעָרֵיהֶן, וְהֵם לֹא עָשׂוּ כֵן, כְּדֵי לְהַרְבּוֹת שָׂכָר לְחַזָּנֵיהֶם וּלְסוֹפְרֵיהֶם: <b>וַיֵּרַע הַדָּבָר.</b> לְפִי שֶׁאָמְרוּ לְשָׁפְטֵנוּ כְּכָל הַגּוֹיִם: <b>הָעֵד תָּעִיד בָּהֶם.</b> הַתְרֵה בָּהֶם, שֶׁתְּהֵא אֵימַת מַלְכָּם עֲלֵיהֶם: <b>וְלַעֲשׂוֹת כְּלֵי מִלְחַמְתּוֹ.</b> לַעֲשׂוֹת אוֹתָם אֻמָּנִים וְנַפָּחִים וְנַגָּרִים: <b>לְרַקָּחוֹת.</b> מְתַקְּנוֹת מִרְקָחִים וּבְשָׂמִים, לְתַמְרוּקֵי נָשָׁיו: <b>בְּאֶרֶץ צוּף.</b> ״בְּאַרְעָא דְּבָהּ נְבִיָא״: <b>צוּף.</b> כְּמוֹ ׳צוֹפֶה׳: <b>פֶּן יֶחְדַּל אָבִי מִן הָאֲתֹנוֹת.</b> שֶׁתִּגְדַּל דְּאָגָה שֶׁלָּנוּ עָלָיו, עַד שֶׁיִּשְׁכַּח אֶת הָאֲתוֹנוֹת: <b>וְדָאַג.</b> איטוביטאר״ה בלע״ז: <b>אֶת דַּרְכֵּנוּ.</b> מַעֲשֵׂה הָאֲתוֹנוֹת מַה נִּהְיְתָה בָּם, שֶׁבִּשְׁבִילָם הָלַכְנוּ אֶת כָּל הַדֶּרֶךְ הַזֶּה: <b>וּמַה נָּבִיא לָאִישׁ.</b> תִּרְגֵּם יוֹנָתָן: ״אִם מְקַבֵּל מָמוֹן, מָה נְעוּל לְגַבְרָא״. לֹא הָיָה שָׁאוּל מַכִּיר בְּמַעֲשָׂיו שֶׁל שְׁמוּאֵל, וְסָבַר שֶׁיִּשְׁאַל שָׂכָר: <b>וּתְשׁוּרָה.</b> תִּרְגֵּם יוֹנָתָן: ״וּמִדְעַם דְּכָשַׁר״, לְשׁוֹן יוֹשֶׁר. וּמְנַחֵם פֵּירַשׁ: ׳תְּשׁוּרָה׳, לְשׁוֹן תִּקְרֹבֶת, רְאוֹת פְּנֵי מֶלֶךְ וְאָדָם חָשׁוּב, לְשׁוֹן ״אֲשׁוּרֶנּוּ״ (במדבר כד:יז), וְנִרְאִין דְּבָרָיו: <b>רֶבַע שֶׁקֶל.</b> ״זוּזָא חֲדָא דְּכַסְפָּא״: <b>לְפָנִים בְּיִשְׂרָאֵל.</b> הַסּוֹפֵר כָּתַב זֹאת, וְאֵין זֶה מִדִּבְרֵי נַעַר שָׁאוּל: <b>כִּי לַנָּבִיא הַיּוֹם.</b> לְמִי שֶׁקּוֹרִים אוֹתוֹ נָבִיא הַיּוֹם, הָיוּ קוֹרִים לְפָנִים ׳רוֹאֶה׳: <b>כְּבֹאֲכֶם הָעִיר כֵּן וְגוֹ׳.</b> מַאֲרִיכוֹת הָיוּ בַּדְּבָרִים, כְּדֵי לְהִסְתַּכֵּל בְּיָפְיוֹ שֶׁל שָׁאוּל: <b>הַבָּמָתָה.</b> תִּרְגֵּם יוֹנָתָן: ״לְבֵית אִסְחָרוּתָא״. מִשֶׁחָרְבָה שִׁילֹה הֻתְּרוּ הַבָּמוֹת, וְהָיוּ מַקְרִיבִין שְׁלָמִים בַּבָּמָה, וְאוֹכְלִים יַחַד: <b>כִּי הוּא יְבָרֵךְ הַזֶּבַח.</b> תִּרְגֵּם יוֹנָתָן: ״אֲרֵי הוּא פָּרִיס מְזוֹנָא״, בּוֹצֵעַ עַל הַמָּזוֹן, עַל הַשְּׁלָמִים מְבָרְכִין בַּאֲכִילָתָם: בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לֶאֱכוֹל אֶת הַזֶּבַח: <b>כְּהַיּוֹם.</b> כַּאֲשֶׁר הַיּוֹם קַיָּם: <b>יַעְצֹר בְּעַמִּי.</b> יִמְשׁוֹל, כְּמוֹ ״עָצוּר וְעָזוּב״ (דברים לב:לו). כָּךְ דֶּרֶךְ הַמּוֹשֵׁל, לַעֲצֹר הָעָם בַּמִּלְחָמָה, שֶׁלֹּא יִתְפַּזְּרוּ וְלֹא יִתְפַּשְּׁטוּ זֶה מִזֶּה, וְלַעֲצֹר בְּכָל אֶחָד מֵעֲשׂוֹת רָעָה. בִּלְשׁוֹנֵנוּ קוֹרִין ׳מַעֲצוֹר׳, קירשטני״ר בלע״ז: <b>וַיִּגַּשׁ.</b> תִּרְגֵּם יוֹנָתָן: ״וַעֲרַע״: <b>וּלְמִי כָּל חֶמְדַּת יִשְׂרָאֵל.</b> כָּאן בָּא לִרְמוֹז לוֹ דְּבַר הַמְּלוּכָה: <b>בְּרֹאשׁ הַקְּרוּאִים.</b> בִּמְקוֹם מְסִבַּת הַגְּדוֹלִים, כִּי בְּדֶרֶךְ מְסִבָּתָן הָיָה נִכָּר אֵיזֶה מָקוֹם מֵסֵב הַגָּדוֹל: <b>אֲשֶׁר אָמַרְתִּי אֵלֶיךָ.</b> לְפִי שֶׁיָּדַע שְׁמוּאֵל שֶׁיָּבֹא שָׁאוּל, צִוָּה לָתֵת לוֹ מָנָה יָפָה לְצָרְכּוֹ: <b>אֶת הַשּׁוֹק וְהֶעָלֶיהָ.</b> אֶת הַשּׁוֹק וְהַיָּרֵךְ שֶׁעָלֶיהָ: <b>הִנֵּה הַנִּשְׁאָר.</b> מִן הַמָּנוֹת שֶׁל הַקְּרוּאִים, וְהוּצַּב לְבַד לְצָרְכְּךָ: <b>שִׂים לְפָנֶיךָ אֱכֹל.</b> בְּפֶרֶק אַחֲרוֹן דִּזְבָחִים (קכ א): קַיְּמָא לָן חָזֶה וָשׁוֹק בְּבָמָה גְּדוֹלָה, וְאֵין חָזֶה וָשׁוֹק בְּבָמָה קְטַנָּה, לְפִיכָךְ הֻתַּר לֶאֱכוֹל לְשָׁאוּל: <b>כִּי לַמּוֹעֵד שָׁמוּר.</b> כִּי לְמוֹעֵד הָאֲכִילָה הָיָה הַשּׁוֹק הַזֶּה שָׁמוּר לְצָרְכְּךָ: <b>לֵאמֹר הָעָם קָרָאתִי.</b> אֲמִירָתִי הָיְתָה לַטַּבָּח: הָעָם קָרָאתִי לִסְעוּדָה, וְיוֹדֵעַ אֲנִי מִסְפָּרָם, וְהִזָּהֵר בְּמָנוֹתָם, וְנָתַתִּי לוֹ הַמָּנוֹת לְמִסְפָּרָם, וְזוֹ שְׁמוּרָה לְצָרְכְּךָ: <b>וַיְדַבֵּר עִם שָׁאוּל עַל הַגָּג.</b> מוֹכִיחוֹ וּמְלַמְּדוֹ לְיִרְאָה אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>וְיַעֲבֹר לְפָנֵינוּ.</b> וְיֵלֵךְ בְּרָחוֹק מִמֶּנּוּ, וְלֹא יִשְׁמַע אֶת דְּבָרֵינוּ: <b>וַיַּעֲבֹר.</b> הַנַּעַר לִפְנֵיהֶם, וּלְשָׁאוּל אָמַר: וְאַתָּה עֲמֹד עִמָּדִי: <b>עִם קְבֻרַת רָחֵל בִּגְבוּל בִּנְיָמִן.</b> וַהֲלֹא קְבוּרַת רָחֵל בִּגְבוּל יְהוּדָה בְּבֵית לֶחֶם, אֶלָּא עַכְשָׁיו הֵם בִּקְבוּרַת רָחֵל, וּכְשֶׁתִּפְגַּע בָּהֶם תִּמְצָאֵם בִּגְבוּל בִּנְיָמִן בְּצֶלְצַח, כָּךְ שְׁנוּיָה בְּתוֹסֶפְתָּא דְּסוֹטָה (פרק יא): <b>צֶלְצַח.</b> צֵל לַצַּח שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא צַח וְאָדוֹם, וְהִיא יְרוּשָׁלַיִם: <b>וְדָאַג לָכֶם.</b> יִירָא עֲלֵיכֶם, כָּל לְשׁוֹן ׳דְּאָגָה׳, לְשׁוֹן ׳יִרְאָה׳, דושטי״ר בלע״ז: <b>אֵלוֹן תָּבוֹר.</b> ״מֵישַׁר תָּבוֹר״: <b>גִּבְעַת הָאֱלֹהִים.</b> גִּבְעַת קִרְיַת יְעָרִים, אֲשֶׁר עַכְשָׁיו אֲרוֹן הָאֱלֹהִים שָׁם: <b>נְצִיבֵי פְלִשְׁתִּים.</b> סַרְדִּיוֹטוֹת שֶׁמִּנּוּ עַל יִשְׂרָאֵל, שֶׁהָיוּ רוֹדִין בָּהּ, וּמוֹשִׁיבִים נְצִיבִים בְּעָרֵי יִשְׂרָאֵל: <b>חֶבֶל נְבִיאִים.</b> תִּרְגֵּם יוֹנָתָן: ״סִיעַת סָפְרַיָּא״. <b>חֶבֶל:</b> סִיעָה, וְכֵן ״חֶבְלֵי שְׁאוֹל סְבָבוּנִי״ (שמואל ב כב:ו), ״מַשְׁרְיַת רְשִׁיעַיָּא אַקְפוּנִי״: <b>מֵהַבָּמָה.</b> תִּרְגֵּם יוֹנָתָן: ״מִבֵּית אִסְחָרוּתָא״: <b>כִּי תָבֹאנָה הָאֹתוֹת הָאֵלֶּה לָךְ.</b> וְתֵדַע כִּי דְּבָרַי אֱמֶת, וּכְשֵׁם שֶׁבָּאוּ לְךָ אוֹתוֹת הַלָּלוּ, כָּךְ יִתְקַיֵּם דְּבַר הַמְּלוּכָה: <b>עֲשֵׂה לְךָ אֲשֶׁר תִּמְצָא יָדֶךָ.</b> ״אַתְקִין לָךְ מָאנֵי מַלְכוּתָא״, וְהָכֵן לְךָ טַכְסִיסֵי הַמְּלוּכָה כְּמוֹ שֶׁתּוּכַל: <b>וְיָרַדְתָּ לְפָנַי הַגִּלְגָּל.</b> וּלְאַחַר שֶׁתִּמְלוֹךְ, תֵּרֵד הַגִּלְגָּל לְפָנַי, קֹדֶם שֶׁאֵרֵד אֲנִי: <b>וְהִנֵּה אָנֹכִי יֹרֵד אֵלֶיךָ.</b> לְסוֹף שִׁבְעַת יָמִים שֶׁתֵּרֵד אַתָּה: <b>תּוֹחֵל.</b> תַּמְתִּין: <b>לֵב אַחֵר.</b> רוּחַ גְּבוּרַת מַלְכוּת: <b>וּמִי אֲבִיהֶם.</b> מָה תֵּימַהּ לְךָ בַּדָּבָר מִי אֲבִיהֶם שֶׁל נְבִיאִים, וְכִי נְבוּאָה יְרוּשָׁה הִיא: <b>וְאֶת דְּבַר הַמְּלוּכָה לֹא הִגִּיד.</b> דֶּרֶךְ צְנִיעוּת הָיְתָה בּוֹ: <b>וַיִּלָּכֵד שָׁאוּל.</b> אַף עַל פִּי שֶׁלֹּא הָיָה שָׁם, נָפַל הַגּוֹרָל עָלָיו, שֶׁהָיוּ כְּתוּבִין שְׁמָם בְּאִגְּרוֹת וּנְתוּנִין בְּקֻפְסָא, וְהַנָּבִיא מַכְנִיס יָדוֹ וְנוֹטֵל אִגֶּרֶת אַחַת: <b>נֶחְבָּא אֶל הַכֵּלִים.</b> בַּבַּיִת שֶׁנָּתְנוּ שָׁם הַבָּאִים כְּלֵיהֶן, שֶׁהָיָה בּוֹרֵחַ מִן הַגְּדוּלָּה. וּמִדְרַשׁ אַגָּדָה רַבִּי תַּנְחוּמָא: וְאֶל הַכֵּלִים, בָּאוּרִים וְתוּמִּים, אָמַר: שֶׁמָּא אֵינִי רָאוּי לִגְדֻלָּה עַד שֶׁיִּשְׁאֲלוּ בָּאוּרִים וְתֻמִּים, וְשָׁאֲלוּ וְעָלָה בְּיָדוֹ: <b>אֲשֶׁר נָגַע אֱלֹהִים.</b> ״גֻּבְרִין דַּחֲלֵי חֲטָאָה דְּאִתְיְהֵב דַּחֲלָא מִן קֳדָם ה׳ בְּלִבְּהוֹן״: <b>כָּל עַיִן יָמִין.</b> כְּמַשְׁמָעוֹ, וּמִדְרַשׁ אַגָּדָה (ילקוט שמעוני רמז קיא): הָבִיאוּ לִי סֵפֶר תּוֹרַתְכֶם שֶׁנִּתְּנָה מִיָּמִין, וְאֶשְׂרְפָהּ, עַל שֶׁכָּתוּב בּוֹ (דברים כג:ד): ״לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי וְגוֹ׳״: <b>חֶרְפָּה.</b> גִּדּוּף: <b>אַחֲרֵי הַבָּקָר.</b> אַחַר זְמַן מוֹעֵד בִּיאַת הַבָּקָר מִן הַשָּׂדֶה: <b>לִבְקָרוֹ.</b> לִבְהֵמוֹתָיו: <b>וַיִּפְקְדֵם בְּבָזֶק.</b> רַבּוֹתֵינוּ אָמְרוּ (יומא כב:): בְּשִׁבְרֵי חֲרָסִים (ס״א, אינו). לָשׁוֹן אַחֵר: בְּבָזֶק, בַּאֲבָנִים, שֶׁנָּטַל מִכָּל אֶחָד אֶבֶן וּמְנָאָם, כְּמוֹ (שמואל א טו:ד): ״וַיִּפְקְדֵם בַּטְּלָאִים״, שֶׁנָּטַל מִכָּל אֶחָד טָלֶה וּמְנָאָם בָּהֶם, כְּמוֹ שֶׁהָיוּ מוֹנִים אוֹתָם בַּחֲצָאֵי שְׁקָלִים, וְתִרְגֵּם (משלי כו:ח): ״כִּצְרוֹר אֶבֶן בְּמַרְגֵּמָה״, ״הֵיךְ בִּזְקָא דְכֵיפָא בְּקַלְעָא״. וּבִילַמְּדֵנוּ: וַיִּפְקְדֵם בַּטְּלָאִים, כַּד אִינוּן מִסְכְּנִין, בְּאִלֵּין בִּזְקַיָּא, כַּד אִינוּן עֲתִירִים, בְּאִלֵּין אִימְרַיָּא. לָשׁוֹן אַחֵר: ׳בְּבָזֶק׳, שֵׁם מָקוֹם הַנִּזְכָּר בְּסֵפֶר שׁוֹפְטִים (א:ה) ״וַיִּמְצְאוּ אֶת אֲדֹנִי בֶזֶק בְּבָזֶק״: <b>מִי הָאֹמֵר.</b> בִּלְשׁוֹן בִּזָּיוֹן, שָׁאוּל יִמְלֹךְ עָלֵינוּ, תְּנוּ אוֹתָם וּנְמִיתֵם: <b>יִמְלֹךְ עָלֵינוּ.</b> בִּתְמִיהָ: <b>וַיֹּאמֶר שְׁמוּאֵל וְגוֹ׳ וּנְחַדֵּשׁ שָׁם הַמְּלוּכָה.</b> לְפִי שֶׁבָּרִאשׁוֹנָה הָיוּ עוֹרְרִים עַל הַדָּבָר, וְעַתָּה נִתְרַצּוּ כֻּלָּם: <b>וַאֲנִי זָקַנְתִּי וָשַׂבְתִּי.</b> אָמְרוּ רַבּוֹתֵינוּ: זִקְנָה קָפְצָה עָלָיו, כִּדְאִיתָא בְּמַסֶּכֶת תַּעֲנִית (ה:ב): <b>אֶת שׁוֹר מִי לָקַחְתִּי.</b> לַעֲבוֹדָתִי: <b>וַחֲמוֹר מִי לָקַחְתִּי.</b> כְּשֶׁהָיִיתִי הוֹלֵךְ מֵעִיר לְעִיר לִשְׁפּוֹט אוֹתָם עַל עִסְקֵי צָרְכֵיהֶם, הָיִיתִי הוֹלֵךְ עַל הַחֲמוֹר שֶׁלִּי, וְהָיָה לִי לִטּוֹל מִשֶּׁלָּהֶם: <b>אֶת מִי רַצּוֹתִי.</b> כָּל לְשׁוֹן מְרַצֶּה הַסָּמוּךְ לְעֹשֶׁק, לְשׁוֹן עָשׁוּק וְרָצוּץ הוּא, חוֹמֵס דַּלִּים וְרוֹצֵץ: <b>וְאַעְלִים עֵינַי בּוֹ.</b> כְּדֵי לְהַעֲלִים עֵינַי מִן הַמִּשְׁפָּט בִּשְׁבִיל הַמָּמוֹן: <b>וְאָשִׁיב לָכֶם.</b> כָּל מַה שֶּׁתֹּאמְרוּ: <b>וַיֹּאמֶר עֵד.</b> בַּת קוֹל יוֹצֵאת וְאוֹמֶרֶת: ׳עֵד׳, וְזֶה אֶחָד מִשְּׁלֹשָׁה מְקוֹמוֹת שֶׁהוֹפִיעָה רוּחַ הַקֹּדֶשׁ בְּבֵית דִּין שֶׁל מַטָּה, כִּדְאִיתָא בְּמַסֶּכֶת מַכּוֹת (כג:ב): <b>אֲשֶׁר עָשָׂה אֶת מֹשֶׁה וְאֶת אַהֲרֹן.</b> לִהְיוֹת נְכוֹנִים לִשְׁלִיחוּתוֹ, לְהוֹצִיא אֲבוֹתֵיכֶם מִמִּצְרָיִם: <b>וְאִשָּׁפְטָה אִתְּכֶם.</b> אֶתְוַכַּח עִמָּכֶם: <b>יְרֻבַּעַל.</b> זֶה גִּדְעוֹן: <b>בְּדָן.</b> זֶה שִׁמְשׁוֹן, שֶׁמִּשֵּׁבֶט דָּן בָּא: <b>וְאֶת יִפְתָּח.</b> הֲרֵי שְׁלֹשָׁה קַלֵּי עוֹלָם, עִם שְׁלֹשָׁה חֲמוּרֵי עוֹלָם, מֹשֶׁה וְאַהֲרֹן וּשְׁמוּאֵל, לוֹמַר לְךָ, הַקַּל בְּדוֹרוֹ, כֶּחָמוּר בְּדוֹרוֹ, כָּל בֵּית דִּין הַמִּתְמַנֶּה עַל הַדּוֹר, צָרִיךְ לֵילֵךְ אַחֲרָיו כְּאִלּוּ הוּא אַבִּיר שֶׁבָּאַבִּירִים: <b>וִהְיִתֶם גַּם אַתֶּם.</b> וְתִתְקַיְּמוּ לְאֹרֶךְ יָמִים גַּם אַתֶּם גַּם הַמֶּלֶךְ: <b>וְהָיְתָה יַד ה׳ בָּכֶם וּבַאֲבֹתֵיכֶם.</b> כְּלוֹמַר וְהָיְתָה בָּכֶם אַחַר שֶׁהָיְתָה בַּאֲבוֹתֵיכֶם, וְרַבּוֹתֵינוּ אָמְרוּ (יבמות סג ב): בָּכֶם וּבַאֲבוֹתֵיכֶם, חִטּוּטֵי שְׁכָבֵי, וְהִיא מַכַּת בִּזָּיוֹן עַל הַמֵּתִים: <b>הִתְיַצְּבוּ וּרְאוּ וְגוֹ׳.</b> וּכְשֵׁם שֶׁעַל יְדֵי תְּפִלָּתִי אֲנִי יָכוֹל לְשַׁנּוֹת אֶת הָעִתִּים, כָּךְ אִם פָּגְעָה בָּכֶם מִלְחָמָה, הָיָה כֹּחַ בִּתְפִלָּתִי לַעֲמֹד עַל הָאוֹיֵב, וְלֹא הֱיִיתֶם צְרִיכִים לִשְׁאֹל מֶלֶךְ בְּחַיַּי, וְאַף עַל פִּי שֶׁאֲנִי זָקֵן: <b>הֲלֹא קְצִיר חִטִּים הַיּוֹם.</b> וְהַגְּשָׁמִים סִימַן קְלָלָה, וְקָשֶׁה בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָבִיא פֻּרְעָנוּת חִנָּם, אַף עַל פִּי כֵן יֵשׁ בִּי כֹּחַ, וְאֶקְרָא אֶל ה׳ וְיִתֵּן קוֹלוֹת וּמָטָר: <b>וּדְעוּ וּרְאוּ.</b> כִּי לֹא הֱיִיתֶם צְרִיכִים לִשְׁאֹל מֶלֶךְ לְזַלְזֵל בִּי: <b>בַּעֲבוּר שְׁמוֹ הַגָּדוֹל.</b> אֲשֶׁר יָצָא שְׁמוֹ עֲלֵיכֶם שֶׁהוּא מוֹשִׁיעֲכֶם, וּלְמַעַן לֹא יִתְמַעֵט שֵׁם גָּדְלוֹ: <b>הוֹאִיל ה׳.</b> נִשְׁבַּע, כְּמוֹ (שמואל א יד:כד): ״וַיֹּאֶל שָׁאוּל אֶת הָעָם״: <b>גַּם אָנֹכִי חָלִילָה לִי.</b> מֵאַחַר שֶׁתַּעֲשׂוּ אַתֶּם אֶת שֶׁלָּכֶם לָשׁוּב אֶל ה׳, גַּם אָנֹכִי חָלִילָה לִּי מִחֲדֹל מֵהִתְפַּלֵּל בַּעַדְכֶם: <b>בֶּן שָׁנָה שָׁאוּל בְּמָלְכוֹ.</b> אָמְרוּ רַבּוֹתֵינוּ ז״ל (יומא כב ב): כְּבֶן שָׁנָה, שֶׁלֹּא טָעַם טַעַם חֵטְא. וְיֵשׁ לִפְתּוֹר: בֶּן שָׁנָה שָׁאוּל בְּמָלְכוֹ, בְּשָׁנָה רִאשׁוֹנָה שֶׁהוּמְלַךְ בָּהּ, וְהוּא מָלַךְ שְׁתֵּי שָׁנִים עַל יִשְׂרָאֵל, וּבַשָּׁנָה רִאשׁוֹנָה, מִיָּד: ״וַיִּבְחַר לוֹ שָׁאוּל שְׁלֹשֶׁת אֲלָפִים״: <b>אֶת נְצִיב פְּלִשְׁתִּים.</b> סַרְדְּיוֹט שֶׁהָיָה לָהֶם עַל יִשְׂרָאֵל, וְהוֹשִׁיבוּהוּ בְּגִבְעַת בִּנְיָמִן: <b>יִשְׁמְעוּ הָעִבְרִים.</b> שֶׁמָּרַדְנוּ בַּפְּלִשְׁתִּים, וְיִשָּׁמְרוּ מֵהֶם: <b>וְגַם נִבְאַשׁ יִשְׂרָאֵל.</b> נִבְאַשׁ רֵיחָם בַּפְּלִשְׁתִּים, לְשׁוֹן ׳שִׂנְאָה׳: <b>אַחֲרֵי שָׁאוּל הַגִּלְגָּל.</b> הוּא שֶׁאָמַר לוֹ שְׁמוּאֵל (שמואל א י:ח) ״וְיָרַדְתָּ לְפָנַי הַגִּלְגָּל״: <b>קִדְמַת בֵּית אָוֶן.</b> בְּמִזְרַח בֵּית אָוֶן: <b>וּבַחוֹחִים.</b> מְקוֹם קְבוּצַת חוֹחִים, שפנ״י בלע״ז: <b>וּבַצְּרִחִים.</b> פליישי״ץ בלע״ז: <b>וּבַבֹּרוֹת.</b> גֻּמּוֹת: <b>עָבְרוּ אֶת הַיַּרְדֵּן אֶרֶץ גָּד.</b> לִבְרֹחַ מִפְּנֵי פְּלִשְׁתִּים, שֶׁהַפְּלִשְׁתִּים הָיוּ בְּאֶרֶץ כְּנַעַן בְּעֵבֶר הַיַּרְדֵּן יָמָּה: <b>חָרְדוּ אַחֲרָיו.</b> מִהֲרוּ לָלֶכֶת אַחֲרָיו: <b>וַיּוֹחֶל.</b> הִמְתִּין: <b>לַמּוֹעֵד אֲשֶׁר שְׁמוּאֵל.</b> הֲרֵי זֶה מִקְרָא חָסֵר תֵּבָה אַחַת, ׳לַמּוֹעֵד אֲשֶׁר שָׂם שְׁמוּאֵל׳ אוֹ ׳לַמּוֹעֵד אֲשֶׁר לִשְׁמוּאֵל׳, וְדוּגְמָא לוֹ (שמואל ב ד:ב): ״וּשְׁנֵי אֲנָשִׁים שָׂרֵי גְדוּדִים הָיוּ בֶן שָׁאוּל״, הָיָה לוֹ לִכְתֹּב ׳לְבֶן שָׁאוּל׳, אַף כָּאן ׳אֲשֶׁר לִשְׁמוּאֵל׳, שֶׁאָמַר לוֹ (שמואל א י:ח) ״שִׁבְעַת יָמִים תּוֹחֵל עַד בּוֹאִי אֵלֶיךָ״: <b>הַגִּשׁוּ אֵלַי הָעֹלָה.</b> זָר מֻתָּר לְהַקְרִיב בַּבָּמָה: <b>מֶה עָשִׂיתָ.</b> הֲלֹא אָמַרְתִּי לְךָ ״הִנְנִי יוֹרֵד אֵלֶיךָ לְהַעֲלוֹת הָעֹלָה״, אֲנִי אַעֲלֶה אוֹתָהּ, וְלֹא אַתָּה: <b>לְמוֹעֵד הַיָּמִים.</b> בִּתְחִלַּת הַיּוֹם: <b>וָאֶתְאַפַּק.</b> נִתְחַזַּקְתִּי עַל רְצוֹנִי, שֶׁהָיָה לִבִּי אוֹמֵר לְהַמְתִּין לְךָ, עַל כָּרְחִי הֶעֱמַדְתִּי אֶת לִבִּי וָאַעֲלֶה הָעֹלָה: <b>כִּי עַתָּה.</b> לִפְנֵי עֲשׂוֹתְךָ זֹאת: <b>הֵכִין ה׳ אֶת מַמְלַכְתְּךָ עַד עוֹלָם.</b> שֶׁכְּשֶׁפּוֹסְקִין לוֹ גְּדֻלָּה לְאָדָם, פּוֹסְקִין לוֹ וּלְדוֹרוֹתָיו (מגילה יג ב): <b>וְעַתָּה מַמְלַכְתְּךָ לֹא תָקוּם.</b> שֶׁכֵּן אָמַר מֹשֶׁה בַּתּוֹרָה (דברים יז:כ): ״לְבִלְתִּי סוּר מִן הַמִּצְוָה יָמִין וּשְׂמֹאל לְמַעַן יַאֲרִיךְ יָמִים וְגוֹ׳״, הָא אִם סָר, לֹא יַאֲרִיךְ יָמִים, וְאִם תֹּאמַר לֹא עַל מִצְוַת נָבִיא נֶאֱמַר, אֶלָּא עַל מִצְוַת הַתּוֹרָה, הֲרֵי כְּבָר נֶאֱמַר (שם): ״לִשְׁמֹר אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת״, וְאַחַר כָּךְ: ״לְבִלְתִּי רוּם לְבָבוֹ וּלְבִלְתִּי סוּר מִן הַמִּצְוָה״, אֲפִלּוּ מִמִּצְוַת נָבִיא: <b>הַנִּמְצָאִים עִמּוֹ.</b> כִּי הָעָם נָפוֹצוּ מֵעָלָיו, וְאֵלּוּ נִשְׁתַּיְּרוּ: <b>גֵּי הַצְּבֹעִים.</b> שֶׁמְּצוּיִין בּוֹ הַצְּבוֹעִים, הוּא שֶׁשָּׁנִינוּ, רַבִּי מֵאִיר אוֹמֵר: אַף הַצָּבוּעַ. וְתִרְגֵּם יוֹנָתָן: ״אַפְעַיָּא״. וְכֵן פֵּרְשׁוּ רַבּוֹתֵינוּ ז״ל (בבא קמא טז א): צָבוּעַ זֶה אַפְעֶה, מִין שֶׁרֶץ רַע וּמַזִּיק: <b>וְחָרָשׁ לֹא יִמָּצֵא.</b> לֹא הָיָה מָצוּי בִּתְחִלַּת מַלְכוּת שָׁאוּל, כִּי הַפְּלִשְׁתִּים הַמּוֹשְׁלִים בְּיִשְׂרָאֵל, הֶעֱבִירוּ כָּל חָרָשֵׁי בַּרְזֶל מִיִּשְׂרָאֵל, פֶּן יַעֲשׂוּ כְּלֵי זַיִן לְהִלָּחֵם: <b>וַיֵּרְדוּ כָל יִשְׂרָאֵל הַפְּלִשְׁתִּים.</b> וּכְשֶׁהָיוּ יִשְׂרָאֵל צְרִיכִין לְחָרָשֵׁי בַּרְזֶל לִלְטוֹשׁ אִתִּים וְקַרְדֻּמּוֹת וּמַחֲרֵשׁוֹת, הָיוּ זְקוּקִים לֵירֵד אֶל אֶרֶץ פְּלִשְׁתִּים: <b>מַחֲרַשְׁתּוֹ.</b> שו״ק בלע״ז: <b>אֵתוֹ.</b> קולטר״א בלע״ז: <b>קַרְדֻּמּוֹ.</b> בשגו״ר בלע״ז: <b>מַחֲרַשְׁתּוֹ.</b> פישוייר״א בלע״ז: <b>וְהָיְתָה הַפְּצִירָה פִים לַמַּחֲרֵשׁוֹת.</b> וְהָיְתָה לָהֶם לְאוֹתָם שֶׁהָיָה לָהֶם טוֹרַח לָרֶדֶת אֶל הַפְּלִשְׁתִּים לִלְטוֹשׁ, הָיְתָה הַפְּצִירָה פִים לימ״א בלע״ז, שֶׁיֵּשׁ לָהּ הַפְצַר פִּיּוֹת, כְּלוֹמַר פִּיּוֹת וְחִדּוּדִים הַרְבֵּה, הָיְתָה לָהֶם לְחַדֵּד הַמַּחֲרֶשֶׁת וְהָאִתִּים: <b>וּלְשָׁלֹשׁ קִלְּשׁוֹן.</b> מַזְלֵג עָשׂוּי כְּמִין עָתֵר, שֶׁקּוֹרִין פורקד״א, וְלוֹ שָׁלוֹשׁ שִׁנִּים: <b>וּלְהַצִּיב הַדָּרְבָן.</b> לְחַדְּדוֹ בְּרֹאשׁוֹ לְנוֹעֲצוֹ וּלְהַצִּיבוֹ בְּתוֹךְ הַמַּרְדֵּעַ: <b>וַתִּמָּצֵא לְשָׁאוּל.</b> עַל יְדֵי נֵס: <b>מַצַּב פְּלִשְׁתִּים.</b> דֶּרֶךְ אַנְשֵׁי צָבָא לַעֲשׂוֹת מֵהֶם מַצָּב וּמַשְׁחִית, הֵם הַפּוֹשְׁטִים וְרָצִים אַחַר הַשָּׁלָל אֶל הָעִיר, שֶׁקּוֹרִין צנבי״ל בלע״ז: <b>מַצָּב.</b> הֵם נְצִיבִים לִשְׁמֹר שֶׁלֹּא יֵצְאוּ מִן הָעִיר מַשְׁחִיתִים בָּהֶם: <b>אֶל מַעֲבַר מִכְמָשׂ.</b> הַפְּלִשְׁתִּים הָיוּ חוֹנִים בְּמִכְמָשׂ, וּמִכְמָשׂ בָּהָר, וְיִשְׂרָאֵל בְּעִיר שֶׁשְּׁמָהּ גֶּבַע וְגֶבַע הָיְתָה בְּרֹאשׁ הָהָר, וּשְׁנֵי הָרִים הָיוּ זֶה כְּנֶגֶד זֶה, וְהַגַּיְא בֵּינֵיהֶם, כְּמוֹ שֶׁאָמוּר בָּעִנְיָן. וּמַצַּב פְּלִשְׁתִּים נִגַּשׁ אֶל עֵבֶר מִכְמָשׂ שֶׁלְּצַד גֶּבַע, אֶל הַגַּיְא שֶׁבֵּינֵיהֶם: <b>מֵעֵבֶר הַלָּז.</b> כָּל ״הַלָּז״ וְ״לָזֶה״ שֶׁבַּמִּקְרָא אֵינוֹ לְשׁוֹן ״הַזֶּה״, אֶלָּא לְשׁוֹן דָּבָר שֶׁכְּנֶגְדוֹ, וְהוּא מַרְאֵהוּ בְּאֶצְבַּע, וּבְלַעַ״ז אֵינוֹ לְשׁוֹן ציש״ט בְּלַעַ״ז, אֶלָּא ציי״ל בְּלַעַ״ז: <b>מֵעֵבֶר הַלָּז.</b> גֵי שְׁנֵי הֶהָרִים: <b>בִּקְצֵה הַגִּבְעָה.</b> בְּסוֹף הַגִּבְעָה: <b>נֹשֵׂא אֵפוֹד.</b> אוּרִים וְתֻמִּים: <b>וּבֵין הַמַּעְבְּרוֹת אֲשֶׁר בִּקֵּשׁ יוֹנָתָן לַעֲבֹר.</b> כֵּן הָיָה עָשׂוּי, שֵׁן הַסֶּלַע הָיָה מֵהָעֵבֶר מִזֶּה לְבֵין הַמַּעְבְּרוֹת מִזֶּה, וְשֵׁן הַסֶּלַע לְבֵין הַמַּעְבְּרוֹת מִזֶּה הַגַּיְא הוּא קָרוּי בֵּין הַמַּעְבְּרוֹת, וְהָיָה לוֹ סֶלַע מִכָּאן, וְסֶלַע מִכָּאן, זֶה בְּעֶבְרוֹ מִזֶּה, וְזֶה בְּעֶבְרוֹ מִזֶּה, וְהַגַּיְא בֵּין שְׁנֵי הָעֲבָרִים, אוֹתוֹ הַגַּיְא בִּקֵּשׁ יוֹנָתָן לַעֲבֹר: <b>שֵׁן הַסֶּלַע.</b> שֵׁם שֵׁן הָאֶחָד ׳בּוֹצֵץ׳, וְשֵׁם הַשֵּׁנִי ׳סֶנֶה׳: <b>מָצוּק מִצָּפוֹן.</b> מְשֻׁפָּע וְעוֹלֶה מִצַּד צָפוֹן אֶל מִכְמָשׂ: <b>מוּל גָּבַע.</b> שֶׁמִּמֶּנָּה יָצָא יְהוֹנָתָן: <b>דֹּמּוּ.</b> הַמְתִּינוּ, כְּמוֹ ״שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם״ (יהושע י:יב); וְכֵן ״דּוֹם לַה׳״ (תהלים לז:ז), אִם כֹּה יֹאמְרוּ: דּוֹמוּ וְנַעֲלֶה אֲלֵיכֶם, שְׁעָתָם מַצְלַחַת וְלִבָּם רָם עֲלֵיהֶם: <b>וְאִם כֹּה יֹאמְרוּ עֲלוּ עָלֵינוּ.</b> פַּחַד הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלִבָּם, וִירֵאִים לָזוּז מִמְּקוֹמָם: <b>וַיַּעֲנוּ.</b> לְשׁוֹן הֲרָמַת קוֹל: <b>עַל יָדָיו וְעַל רַגְלָיו.</b> כְּלוֹמַר בְּכָל כֹּחַ וּמְרוּצָה: <b>כַּבֲחצִי מַעֲנָה צֶמֶד שָׂדֶה.</b> בְּתוֹךְ שִׁיעוּר מִדַּת קַרְקַע, מְלֹא חֲצִי מַעֲנָה שֶׁל מַחֲרֵשַׁת צֶמֶד בָּקָר הַחוֹרֶשֶׁת בַּשָּׂדֶה: <b>מַעֲנָה.</b> הוּא תֶּלֶם הַמַּחֲרֵשָׁה, שֶׁקּוֹרִין ריי״א בְּלַעַ״ז, וּגְבוּרָה גְדוֹלָה הִיא זוֹ, שֶׁהָיוּ קְרוֹבִים זֶה לָזֶה, וּנְכוֹנִים לַעֲזוֹר זֶה אֶת זֶה: <b>הַצֹּפִים לְשָׁאוּל.</b> הַצֹּפִים אֲשֶׁר הָיוּ לְשָׁאוּל בְּגִבְעַת בִּנְיָמִן, צוֹפִים אישקאגט״ש בְּלַעַ״ז: <b>וְהִנֵּה הֶהָמוֹן.</b> שֶׁל פְּלִשְׁתִּים, נָמוֹג מִמְּקוֹמוֹ וַיֵּלֶךְ, וְקָרַב הֲלוֹם לְצַד יִשְׂרָאֵל: <b>נָמוֹג.</b> כְּמוֹ ״נָע וָנָד״ (בראשית ד:יב): <b>פִּקְדוּ.</b> לְשׁוֹן פְּקִידָה, כְּמוֹ ״וַתִּפְקְדֶנּוּ לִבְקָרִים״ (איוב ז:יח): <b>הַגִּישָׁה אֲרוֹן הָאֱלֹהִים.</b> אוּרִים וְתֻמִּים: <b>כִּי הָיָה אֲרוֹן הָאֱלֹהִים בַּיּוֹם הַהוּא.</b> הַמִּקְרָא חָסֵר תֵּיבָה אַחַת, כִּי הָיָה אֲרוֹן הָאֱלֹהִים שָׁם בַּיּוֹם הַהוּא: <b>וְהָעִבְרִים הָיוּ לַפְּלִשְׁתִּים.</b> בְּעֶזְרָתָם, מֵחֲמַת יִרְאָה מִתְּמוֹל שִׁלְשׁוֹם, וְהַיּוֹם נֶהֶפְכוּ גַּם הֵמָּה עִם חַבְרֵיהֶם, לִהְיוֹת בְּעֶזְרַת אֲחֵיהֶם: <b>נִגַּשׂ בַּיּוֹם הַהוּא.</b> הָיוּ אָצִים וּנְגוּשִׁים לְהִלָּחֵם בַּפְּלִשְׁתִּים: <b>וַיּוֹאֶל.</b> לְשׁוֹן אָלָה: <b>אֲשֶׁר יֹאכַל לֶחֶם.</b> כָּל מַאֲכָל בְּמַשְׁמַע, כְּמוֹ ״נַשְׁחִיתָה עֵץ בְּלַחְמוֹ״ (ירמיהו יא:יט): <b>וַיְהִי דְבַשׁ.</b> דְּבַשׁ קָנִים גָּדֵל בְּאֶרֶץ יִשְׂרָאֵל: <b>וְהִנֵּה הָלַךְ דְּבַשׁ.</b> שֶׁהָיָה נוֹטֵף מִן הַקָּנִים: <b>בְּיַעְרַת הַדְּבַשׁ.</b> בִּקְנֵה הַדְּבַשׁ, כְּמוֹ ״וַתָּשֶׂם בַּסּוּף״ (שמות ב:ג), דִּמְתַרְגְּמִינָן: ״וְשַׁוִּיתֵיהּ בְּיַעְרָא״. וְ״סוּף״ הֵם קָנִים שֶׁל אֲגַם, וְכֵן ״אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי״ (שיר השירים ה:א). וּבְלָשׁוֹן יִשְׁמְעֵאל קוֹרִין לְאוֹתוֹ דְּבַשׁ סוקר״א בְּלַעַ״ז, מִפִּי רַבִּי נָתָן הַיִּשְׁמְעֵאלִי: <b>עָכַר אָבִי אֶת הָאָרֶץ.</b> בִּלְבֵּל אֶת דַּעְתָּם וְאֶת יְשׁוּעָתָם, כְּמַיִם עֲכוּרִים: <b>כִּי עַתָּה לֹא רָבְתָה מַכָּה.</b> בִּתְמִיהָּה: <b>וַיַּעַשׂ הָעָם.</b> כְּמוֹ וַיַּעַט הָעָם, לְשׁוֹן עַיִט (בראשית טו:יא): <b>צֹאן וּבָקָר וּבְנֵי בָקָר.</b> אוֹמֵר אֲנִי: זֶה ״אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ״ (ויקרא כב:כח), וּלְכָךְ קְרָאָם חוֹטְאִים. וְרַבּוֹתֵינוּ אָמְרוּ בִּשְׁחִיטַת קָדָשִׁים, שֶׁהָיוּ מַקְדִּישִׁים אוֹתָם שְׁלָמִים, וְאוֹכְלִים לִפְנֵי זְרִיקַת דָּם, הוּא שֶׁאָמַר: וַיֹּאכַל הָעָם עַל הַדָּם, אוֹכְלִים קָדָשִׁים וַעֲדַיִן דָּם בַּמִּזְרָק: <b>גֹּלּוּ אֵלַי.</b> לְשׁוֹן גַּלְּלוּ: <b>הַיּוֹם.</b> מִבְּעוֹד יוֹם, וּלְמַטָּה (פסוק לד) נֶאֱמַר: ״וַיַּגִּישׁוּ אִישׁ שׁוֹרוֹ בְּיָדוֹ הַלַּיְלָה״, רַבּוֹתֵינוּ נֶחְלְקוּ בַּדָּבָר בְּסוֹף מַסֶּכֶת זְבָחִים, יֵשׁ מֵהֶן פֵּרְשׁוּ: כָּאן בְּחֻלִּין כָּאן בְּקָדָשִׁים. וְיֵשׁ מֵהֶן פֵּרְשׁוּ: כָּאן בְּקָדָשִׁים שֶׁהֻקְדְּשׁוּ לִקָּרֵב בְּבָמַת נוֹב גְּדוֹלָה, כָּאן בְּקָדָשִׁים שֶׁהֻקְדְּשׁוּ לִקָּרֵב בְּבָמָה קְטַנָּה, לִמֵּד עַל עוֹלַת יָחִיד שֶׁכְּשֵׁרָה לִשָּׁחֵט בַּלַּיְלָה: <b>אֶבֶן גְּדוֹלָה.</b> עֲשָׂאָהּ בָּמָה, לִזְרוֹק עָלֶיהָ דָּם וְהֶקְטֵר חֲלָבִים: <b>פֻּצוּ בָעָם.</b> הַכְרִיזוּ בִּמְקוֹמוֹת הַרְבֵּה, וְיִהְיוּ הַמַּכְרִיזִים נְפוֹצִים בָּעָם: <b>וּשְׁחַטְתֶּם בָּזֶה.</b> כָּאן, בִּמְקוֹם שְׁחִיטָה. דָּבָר אַחֵר: סַכִּין בָּדַק לָהֶם: <b>הַלַּיְלָה.</b> בְּהֵמוֹת שֶׁל חֻלִּין נִשְׁחֲטוּ בַּלַּיְלָה, כָּךְ מְפֹרָשׁ בִּזְבָחִים (שם): <b>אֹתוֹ הֵחֵל.</b> אוֹתוֹ הַמִּזְבֵּחַ, רִאשׁוֹן לַמִּזְבְּחוֹת שֶׁבָּנָה שָׁאוּל: <b>פִּנּוֹת הָעָם.</b> שָׂרֵי הָעָם, אֶבֶן הַפִּנָּה הִיא הַחֲשׁוּבָה: <b>לְעֵבֶר אֶחָד.</b> לְהַפִּיל גּוֹרָל בֵּין כֻּלְּכֶם וּבֵינֵינוּ: <b>הָבָה תָמִים.</b> תֵּן גּוֹרָל אֱמֶת: <b>וְהָעָם יָצָאוּ.</b> נְקִיִּים מִן הַגּוֹרָל: <b>וַיִּפְדּוּ הָעָם.</b> הִתִּירוּ לוֹ לְשָׁאוּל שְׁבוּעָתוֹ: <b>וַיַּעַשׂ חָיִל.</b> וַיֶּאֱסֹף חַיִל: <b>אֲבִינֵר בֶּן נֵר.</b> וְנֵר הָיָה דּוֹד שָׁאוּל, אָחִיו שֶׁל קִישׁ, וּשְׁנֵיהֶם בְּנֵי אֲבִיאֵל, וְגַם אֲבִיאֵל נִקְרָא נֵר, בְּדִבְרֵי הַיָּמִים (א ח:לג), שֶׁהָיָה מַדְלִיק נֵרוֹת לָרַבִּים בַּמְּבוֹאוֹת הָאֲפֵלִים (ויקרא רבה ט:ב): <b>וְרָאָה שָׁאוּל.</b> לְשׁוֹן הֹוֶה, כְּשֶׁהָיָה שָׁאוּל רוֹאֶה אִישׁ גִּבּוֹר חַיִל, הָיָה אוֹסְפוֹ אֵלָיו: <b>וְעַתָּה שְׁמַע לְקוֹל דִּבְרֵי ה׳.</b> פַּעַם אַחַת נִסְכַּלְתָּ, עַתָּה הִזָּהֵר בְּעַצְמְךָ: <b>מִשּׁוֹר וְעַד שֶׂה.</b> שֶׁהָיוּ בַּעֲלֵי כְּשָׁפִים, וּמְשַׁנִּין עַצְמָן וְדוֹמִין לִבְהֵמָה: <b>וַיְשַׁמַּע שָׁאוּל.</b> לְשׁוֹן הַכְרָזָה, כְּמוֹ (שמואל א יד:כ): ״וַיִּזָּעֵק שָׁאוּל״: <b>וַיִּפְקְדֵם בַּטְּלָאִים.</b> אָמַר לְכָל אֶחָד וְאֶחָד, שֶׁיִּקַּח טָלֶה מִצֹּאנוֹ שֶׁל מֶלֶךְ, וְאַחַר כָּךְ מָנָה אֶת הַטְּלָאִים, לְפִי שֶׁאָסוּר לִמְנוֹת אֶת יִשְׂרָאֵל, שֶׁנֶּאֱמַר בָּם (בראשית לב:יב): ״לֹא יִסָּפֵר מֵרֹב״: <b>וַיָּרֶב בַּנָּחַל.</b> וַיִּלָּחֵם בַּנַּחַל וְרַבּוֹתֵינוּ אָמְרוּ (יומא כב ב): עַל עִסְקֵי נַחַל רָב וְדָן אֶת עַצְמוֹ, וּמָה בִּשְׁבִיל נֶפֶשׁ אַחַת אָמְרָה תּוֹרָה עֲרוֹף עֶגְלָה בַּנַּחַל, בִּשְׁבִיל כָּל הַנְּפָשׁוֹת הָאֵלּוּ לֹא כָּל שֶׁכֵּן, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטְאָה: <b>אֶל הַקֵּינִי.</b> בְּנֵי יִתְרוֹ, שֶׁהָיוּ יוֹשְׁבִין בְּמִדְבַּר יְהוּדָה בְּנֶגֶב עֲרָד, שֶׁהָלְכוּ אֵצֶל יַעְבֵּץ לִלְמוֹד תּוֹרָה, וַעֲרָד הוּא עֲמָלֵק, הַכְּנַעֲנִי מֶלֶךְ עֲרָד, עֲמָלֵק הָיָה, שֶׁנֶּאֱמַר (במדבר כא:א): ״יוֹשֵׁב הַנֶּגֶב״, וַ״עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב״ (במדבר יג:כט): <b>עִם כָּל בְּנֵי יִשְׂרָאֵל.</b> שֶׁנֶּהֱנוּ מִסְּעוּדָתוֹ מֹשֶׁה וְאַהֲרֹן וְכָל זִקְנֵי יִשְׂרָאֵל, וַהֲרֵי מַעֲלֶה עָלָיו כְּאִלּוּ עָשָׂה חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל: <b>וְהַמִּשְׁנִים.</b> אֵין לוֹ דִּמְיוֹן, וְהֵם הַבְּרִיאִים וְאוֹמֵר אֲנִי: לְשׁוֹן ׳מִשְׁנִים׳, כְּמוֹ (בראשית מג:יב): ״כֶּסֶף מִשְׁנֶה״, עַל שֵׁם שֶׁהוּא כָּפוּל בְּבָשָׂר וּבְשׁוּמָן, וְכֵן (שופטים ו:כה): ״וּפַר הַשֵּׁנִי שֶׁבַע שָׁנִים״: <b>נִמְבְזָה וְנָמֵס.</b> כְּמוֹ נִבְזֶה, וְהַמֵּ״ם טְפֵלָה בּוֹ: <b>נִחַמְתִּי.</b> מַחֲשָׁבָה עָלְתָה בְּלִבִּי עַל מַלְכוּת שָׁאוּל שֶׁהִמְלַכְתִּי: <b>מַצִּיב לוֹ יָד.</b> בּוֹנֶה לוֹ מִזְבֵּחַ הוּא הַמִּזְבֵּחַ שֶׁנֶּאֱמַר בְּאֵלִיָּהוּ (מלכים א יח:ל): ״וַיְרַפֵּא אֶת מִזְבַּח ה׳ הֶהָרוּס״. וְיוֹנָתָן תִּרְגֵּם: ״וְהָא מְתַקֵּן לֵיהּ תַּמָּן אֲתַר לְפַלְגָא בֵּיהּ בִּיזְתָא״: <b>הֶרֶף.</b> כְּתַרְגּוּמוֹ: ״אוֹרִיךְ״, פֵּירוּשׁ הַמְתֵּן: <b>רֹאשׁ שִׁבְטֵי יִשְׂרָאֵל אָתָּה.</b> תִּרְגֵּם יוֹנָתָן: ״שִׁבְטָא דְבִנְיָמִין עֲבַר בְּיַמָּא בְּרֵישׁ כָּל עַמָּא״, כְּמָה שֶׁנֶּאֱמַר (תהלים סח:כח): ״בִּנְיָמִין צָעִיר רֹדֵם״: <b>עַד כַּלּוֹתָם אוֹתָם.</b> הָעָם אֲשֶׁר אִתְּךָ יְכַלּוּ אוֹתָם: <b>וַתַּעַט.</b> כְּמוֹ וַתָּעָף, לְשׁוֹן עַיִט (בראשית טו:יא): <b>רֵאשִׁית הַחֵרֶם.</b> מֵיטַב הַחֵרֶם, וְכֵן (דברים יח:ד): ״רֵאשִׁית דְּגָנְךָ״, כְּמָה שֶׁנֶּאֱמַר (במדבר יח:ל): ״בַּהֲרִימְכֶם אֶת חֶלְבּוֹ מִמֶּנּוּ״. וְיוֹנָתָן תִּרְגֵּם: ״קֳדָם דְּיַחְרְמוּן״: <b>הִנֵּה שְׁמֹעַ.</b> בְּקוֹלוֹ, טוֹב מִזֶּבַח: <b>לְהַקְשִׁיב מֵחֵלֶב אֵילִים.</b> זֶה מוּסָב עַל הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב, וּלְהַקְשִׁיב, מֵחֵלֶב אֵילִים: <b>כִּי חַטַּאת קֶסֶם מֶרִי וְאָוֶן וּתְרָפִים הַפְצַר.</b> וּכְעֹנֶשׁ שֶׁל אָוֶן וּתְרָפִים, כֵּן עֹנֶשׁ שֶׁל הַפְצַר וְיוֹנָתָן תִּרְגֵּם: ״אֲרֵי כְחוֹב גַּבְרַיָּא וְכוּ׳ וּכְחוֹבֵי עַמָּא דְטָעוּ בָּתַר טָעוּתָא, כֵּן חוֹבַת כָּל אֱנָשׁ דְּפָצַר וּמוֹסִיף וְכוּ׳״: <b>הַפְצַר.</b> לְשׁוֹן תּוֹסֶפֶת, וְכֵן (בראשית לג:יא): ״וַיִּפְצַר בּוֹ״, הִרְבָּה עָלָיו דְּבָרִים: <b>יָרֵאתִי אֶת הָעָם.</b> דּוֹאֵג הָאֲדוֹמִי, שֶׁהָיָה חָשׁוּב כֻּלָּם: <b>וַיַּחֲזֵק בִּכְנַף מְעִילוֹ.</b> לְפִי פְּשׁוּטוֹ מַשְׁמָעוֹ, שֶׁכְּשֶׁפָּנָה שְׁמוּאֵל לָלֶכֶת מֵאַחֲרֵי שָׁאוּל, אָחַז שָׁאוּל בְּכָנָף שֶׁל שְׁמוּאֵל, לְפִי שֶׁהָיָה שָׁאוּל מְבַקֵּשׁ מִמֶּנּוּ שֶׁיָּשׁוּב עַד שֶׁיִּשְׁתַּחֲוֶה בַּגִּלְגָּל שֶׁהָיָה שָׁם אֹהֶל מוֹעֵד. וּמִדְרַשׁ אַגָּדָה (שוחר טוב) חוֹלְקִים אֲמוֹרָאִים, יֵשׁ אוֹמְרִים: מְעִילוֹ שֶׁל שְׁמוּאֵל קָרַע שָׁאוּל. וְיֵשׁ אוֹמְרִים: מְעִילוֹ שֶׁל שָׁאוּל קָרַע שְׁמוּאֵל, וּמָסַר לוֹ סִימָן זֶה, מִי שֶׁיִּכְרוֹת כְּנַף מְעִילוֹ, הוּא יִמְלוֹךְ תַּחְתָּיו, וְהוּא שֶׁאָמַר לוֹ שָׁאוּל לְדָוִד בַּיּוֹם שֶׁכָּרַת אֶת הַמְּעִיל (שמואל א כד:כ): ״יָדַעְתִּי כִּי מָלוֹךְ תִּמְלוֹךְ״: <b>וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר.</b> וְאִם תֹּאמַר אָשׁוּב מֵעֲוֹנִי לְפָנָיו, לֹא יוֹעִיל עוֹד לִטּוֹל אֶת הַמְּלוּכָה מִמִּי שֶׁנִּתְּנָה לוֹ, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא נִצְחוֹנוֹ שֶׁל יִשְׂרָאֵל, לֹא יְשַׁקֵּר מִלִּתֵּן הַטּוֹבָה לָזֶה שֶׁאָמַר לִתֵּן: <b>אָגַג מַעֲדַנּוֹת.</b> יוֹנָתָן תִּרְגֵּם: ״אֲגַג מְפַנְּקָא״: <b>אָכֵן סָר מַר הַמָּוֶת.</b> בֶּאֱמֶת יָדַעְתִּי כִּי סָר וְקָרֵב עָלַי מְרִירַת הַמָּוֶת: <b>כַּאֲשֶׁר שִׁכְּלָה נָשִׁים חַרְבֶּךָ.</b> לְהוֹשִׁיבָם אַלְמָנוֹת מִבַּעֲלֵיהֶם, שֶׁהֱיִיתֶם חוֹתְכִים זַנְבֵי בַּחוּרֵי יִשְׂרָאֵל: <b>וַיְשַׁסֵּף.</b> חִתְּכוֹ לְאַרְבַּע, וְאֵין לַתֵּיבָה זוֹ דִּמְיוֹן וְתַרְגּוּם וַיְשַׁסֵּף, ״וּפָשַׁח״. וּבַגְּמָרָא שֶׁלָּנוּ יֵשׁ הֲוָה מְפַשַּׁח וְיָהִיב לָן אֲלוּתָא, כְּלוֹמַר בּוֹקֵעַ: <b>בֵּית הַלַּחְמִי.</b> בְּבֵית לֶחֶם, וְכֵן דֶּרֶךְ כָּל דָּבָר שֶׁשְּׁמוֹ בִּשְׁתֵּי תֵיבוֹת, כְּמוֹ: בֵּית לֶחֶם, בֵּית שֶׁמֶשׁ, בֵּית אֵל, קִרְיַת אַרְבַּע, אִם בָּא לְהָטִיל בּוֹ הֵ״א, מֵטִיל בֵּין שְׁתֵּי הַתֵּיבוֹת, כְּגוֹן: קִרְיַת הָאַרְבַּע, בֵּית הָאֵלִי, בֵּית הַלַּחְמִי: <b>וַיֶּחֶרְדוּ.</b> מִהֲרוּ לָצֵאת לִקְרָאתוֹ: <b>וַיֹּאמֶר אַךְ נֶגֶד ה׳ מְשִׁיחוֹ.</b> וַיֹּאמֶר בְּלִבּוֹ, אַךְ אֱמֶת הוּא זֶה: <b>אַל תַּבֵּט אֶל מַרְאֵהוּ.</b> אֶל יוֹפִי תָּאֳרוֹ: <b>כִּי מְאַסְתִּיהוּ.</b> לְפִי שֶׁכַּעְסָן הוּא, כְּמָה שֶׁנֶּאֱמַר (שמואל א יז:כח): ״וַיִּחַר אַף אֱלִיאָב בְּדָוִד״: <b>כִּי לֹא אֲשֶׁר יִרְאֶה הָאָדָם.</b> אַף עַל פִּי שֶׁקָּרָאתָ לְעַצְמְךָ רוֹאֶה, שֶׁאָמַרְתָּ לְשָׁאוּל (שמואל א ט:יט): ״אָנֹכִי הָרוֹאֶה״, כָּאן אֲנִי מוֹדִיעֲךָ שֶׁאֵינְךָ רוֹאֶה: <b>וַיַּעֲבֵר יִשַׁי שַׁמָּה.</b> הוּא שַׁמְעָא: <b>שָׁאַר הַקָּטָן.</b> נִשְׁאַר הַקָּטָן: <b>לֹא נָסֹב.</b> לֹא נֵשֵׁב לֶאֱכוֹל, כָּל מוֹשַׁב סְעוּדָה קְרוּיָה הֲסִבָּה: <b>וַתִּצְלַח רוּחַ ה׳.</b> רוּחַ גְּבוּרָה: <b>עֲבָדֶיךָ לְפָנֶיךָ.</b> הִנֵּה עֲבָדֶיךָ לְפָנֶיךָ אֲשֶׁר יַעֲשׂוּ מִצְוֹתֶיךָ: <b>אֶחָד מֵהַנְּעָרִים.</b> מְיֻחָד שֶׁבָּהֶם, דּוֹאֵג הָאֲדוֹמִי: <b>יוֹדֵעַ נַגֵּן.</b> כָּל עַצְמוֹ נִתְכַּוֵּן לְהַכְנִיס עַיִן רָעָה שֶׁל שָׁאוּל בְּדָוִד, שֶׁיִּתְקַנֵּא בּוֹ: <b>בְּאֶפֶס דַּמִּים.</b> כָּךְ שֵׁם הַמָּקוֹם: <b>אִישׁ הַבֵּנַיִם.</b> גִּבּוֹר לֵיצֵא מִמַּעַרְכְתּוֹ, לַעֲמוֹד בֵּין שְׁתֵּי הַמַּעֲרָכוֹת: <b>וְשִׁרְיוֹן קַשְׂקַשִּׂים.</b> כְּמִין קַשְׂקַשּׂוֹת דָּגִים עֲשׂוּיִן מִבַּרְזֶל, נוֹפְלִים עַל גַּב הַשִּׁרְיוֹן [ספרים אחרים נִקְבֵי הַשִּׁרְיוֹן], קַשְׂקֶשֶׂת לְכָל נֶקֶב: <b>וּמִצְחַת נְחֹשֶׁת.</b> כְּמִין יַד בַּרְזֶל הַיּוֹצֵא מִן הַכּוֹבַע כְּנֶגֶד הַחוֹטִים, שֶׁקּוֹרִין נש״ל בלע״ז, וְהָיְתָה מַגַּעַת לוֹ עַד רַגְלָיו: <b>וְכִידוֹן נְחֹשֶׁת.</b> תִּרְגֵּם יוֹנָתָן: ״וּמְסַחֲפָא דִנְחָשָׁא נָפֵיק מִן קוֹלְסָא וּמְטַל בֵּין כַּתְפוֹהִי״. פֵּירוּשׁ: כְּמִין חֲנִית נְחֹשֶׁת בּוֹלֶטֶת מִן הַכּוֹבַע, וְנִמְשֶׁכֶת בֵּין כְּתֵפָיו, לְהָגֵן עַל צַוָּארוֹ מִן הַחֶרֶב: <b>כִּמְנוֹר אֹרְגִים.</b> תִּרְגֵּם יוֹנָתָן ״כְּאַכְסָן דְּגַרְדָּאִין״, אינשובל״א בלע״ז: <b>שֵׁשׁ מֵאוֹת שְׁקָלִים.</b> כָּל הַשְּׁקָלִים הָאֲמוּרִים בִּנְבִיאִים, מָנִים: <b>לָמָּה תֵצְאוּ.</b> כֻּלְּכֶם לַעֲרוֹךְ מִלְחָמָה, יִלָּחֵם אֶחָד כְּנֶגְדִּי בִּשְׁבִיל כֻּלְּכֶם, וּבִתְנַאי שֶׁהוּא מְפוֹרָשׁ: אִם יוּכַל לְהִלָּחֵם אִתִּי וְגוֹ׳: <b>הֲלֹא אָנֹכִי הַפְּלִשְׁתִּי.</b> אֵינִי לֹא שַׂר מֵאָה וְלֹא שַׂר אֶלֶף, אֶלָּא פְלִשְׁתִּי כְּאֶחָד מִן הָאֲחֵרִים, וְאַף עַל פִּי שֶׁנִּלְחַמְתִּי לָהֶם כַּמָּה מִלְחָמוֹת, אֲנִי הָרַגְתִּי חָפְנִי וּפִינְחָס, וְשָׁבִיתִי אֶת הָאָרוֹן, וְאַתֶּם נַעֲשֵׂיתֶם עֲבָדִים לְשָׁאוּל, וְלֹא הוֹשִׁיעַ אֶתְכֶם מִיָּמָיו בִּגְבוּרָתוֹ: <b>בְּרוּ לָכֶם.</b> בָּרְרוּ לָכֶם: <b>אִישׁ.</b> אֶת שָׁאוּל, וְיֵרֵד אֵלָי: <b>אֶפְרָתִי.</b> בֵּית לֶחֶם יוֹשֶׁבֶת בְּאֶרֶץ אֶפְרָת: <b>וְלוֹ שְׁמֹנָה בָנִים.</b> וּמַה שֶּׁכָּתוּב (בדברי הימים א ב:טו): ״אֹצֶם הַשִּׁשִּׁי דָּוִד הַשְּׁבִיעִי״ וְלֹא כָתַב יוֹתֵר, יֵשׁ לוֹמַר שֶׁאֶחָד מֵת בְּלֹא בָּנִים, וּלְפִיכָךְ לֹא כְּתָבוֹ שָׁם: <b>בָּאֲנָשִׁים.</b> נִמְנֶה בִּכְנֵסִיּוֹת הַחֲשׁוּבִים: <b>וְדָוִד הוּא הַקָּטָן.</b> שֶׁהָיָה בְּבֵית שָׁאוּל מִקֹּדֶם לָכֵן לְנַגֵּן לְפָנָיו: <b>וְדָוִד הֹלֵךְ.</b> הָיָה הוֹלֵךְ וָשָׁב תָּמִיד מֵאֵצֶל שָׁאוּל לְבֵית אָבִיו: <b>הַשְׁכֵּם וְהַעֲרֵב.</b> אָמְרוּ רַבּוֹתֵינוּ (סוטה מב ב): כְּדֵי לְבַטְּלָם מִקְּרִיאַת שְׁמַע: <b>חֲרִיצֵי הֶחָלָב.</b> (תרגום:) ״גוּבְנִין דְּחַלְבָּא״: <b>לְשַׂר הָאָלֶף.</b> אֲנִי אוֹמֵר: לְשַׂר שֶׁל אוֹתוֹ אֶלֶף שֶׁאֶחָיו (ספרים אחרים שֶׁאֲנִי) מִמֶּנּוּ, שֶׁלְּכָל הַשְּׁבָטִים הָיוּ שָׂרֵי אֲלָפִים לְפִי אַלְפֵיהֶם, וַאֲנִי שָׁמַעְתִּי: לְשַׂר הָאָלֶף זֶה יְהוֹנָתָן, שֶׁאָמַר עָלָיו (שמואל א יג:ב): וְאֶלֶף הָיוּ עִם יוֹנָתָן בְּגִבְעַת בִּנְיָמִין: <b>וְאֶת עֲרֻבָּתָם תִּקָּח.</b> וְאֶת עֲרוּבַת הַצָּלָתָם וּשְׁלוֹמָם, תִּקַּח בְּאָזְנֶיךָ וּבִלְבָבְךָ, וְתַגֵּד לִי וְכֵן תִּרְגֵּם יוֹנָתָן: ״וְיַת טִיבֵיהוֹן תַּיְתִי״: <b>עֲרֻבָּתָם.</b> לְשׁוֹן הַצָּלָה, כְּמוֹ ״עֲרֹב עַבְדְּךָ לְטוֹב״ (תהלים קיט:קכב), גרנטי״ש בלע״ז וְרַבּוֹתֵינוּ אָמְרוּ (שבת נו א): גֵּט כְּרִיתוּת יִקַּח מֵאִתָּם וְיָבִיא לִנְשׁוֹתֵיהֶם, לְהַפְרִיד עֵרוּב שֶׁבֵּינוֹ לְבֵינָהּ: <b>הַמַּעְגָּלָה.</b> סְבִיבוֹת הַמַּחֲנֶה עוֹשִׂים מַעְגָּל, וְהַיּוֹצֵא חוּץ, לְפָנִים אוֹ לְאָחוֹר, מִתְחַיֵּב. לְפָנִים, שֶׁמָּא יָרוּצוּ עָלָיו בְּנֵי מַעַרְכוֹת הָאוֹיְבִים, לְאָחוֹר, מְבַקֵּשׁ הוּא לָנוּס: <b>וַתַּעֲרֹךְ יִשְׂרָאֵל.</b> מַעֲרֶכֶת יִשְׂרָאֵל: <b>שׁוֹמֵר הַכֵּלִים.</b> שֶׁל בְּנֵי הַצָּבָא: <b>מִמַּעֲרוֹת פְּלִשְׁתִּים.</b> כְּתִיב, רַבּוֹתֵינוּ דָּרְשׁוּ (סוטה מב ב): מֵאָה בְּנֵי אָדָם הֶעֱרוּ בְּעָרְפָּה אִמּוֹ, כְּשֶׁפֵּרְשָׁה מֵאַחֲרֵי רוּת וְנָעֳמִי חֲמוֹתָהּ: <b>יַעֲשֶׂה חָפְשִׁי.</b> מִדְּבָרִים הָאֲמוּרִים בְּמִשְׁפְּטֵי הַמְּלוּכָה: <b>וּבָא הָאֲרִי וְאֶת הַדֹּב.</b> (תרגום:) ״וַאֲתָא אַרְיָא וְאַף דֻּבָּא״: <b>גַּם אֶת הָאֲרִי גַּם הַדֹּב.</b> הֲרֵי אֵלּוּ רִבּוּיִין, אֲרִי וּשְׁנֵי גוּרָיו, וְדֹב וּשְׁנֵי יְלָדָיו: <b>ה׳ אֲשֶׁר הִצִּילַנִי מִיַּד הָאֲרִי.</b> יוֹדֵעַ אֲנִי שֶׁלֹּא לְחִנָּם נִזְדַּמֵּן לִי הַדָּבָר הַהוּא, אֶלָּא שֶׁלֶּעָתִיד אֲנִי בָּא לִידֵי כַּיּוֹצֵא בָּהּ לִתְשׁוּעַת יִשְׂרָאֵל, וְאֶסְמֹךְ עָלֶיהָ וְאֵצֵא וְזֶה אֶחָד מִשְּׁנֵי צַדִּיקִים שֶׁנָּתַן לָהֶם רֶמֶז, וְחָשׁוּ לְהַשְׂכִּיל לַדָּבָר, דָּוִד וּמָרְדֳּכַי, שֶׁנֶּאֱמַר (אסתר ב:יא): ״וּבְכָל יוֹם וָיוֹם מָרְדֳּכַי מִתְהַלֵּךְ לִפְנֵי חֲצַר וְגוֹ׳״, אָמַר: לֹא לְחִנָּם עָלְתָה בְּצַדֶּקֶת זוֹ שֶׁנִּתְפְּסָה בְּמִשְׁכַּב הֶעָרֵל הַזֶּה, אֶלָּא שֶׁעֲתִידָה הִיא לַעֲמוֹד לְיִשְׂרָאֵל בְּיוֹם צָרָה: <b>אֶת דָּוִד מַדָּיו.</b> נֶהֶפְכוּ לִהְיוֹת כְּמִדַּת דָּוִד מִשֶּׁנִּמְשַׁח בְּשֶׁמֶן הַמִּשְׁחָה, אַף שֶׁהָיוּ שֶׁל שָׁאוּל שֶׁהָיָה גָּבוֹהַּ מִכָּל הָעָם מִשִּׁכְמוֹ וָמַעְלָה (שמואל א ט:ב), וְכֵיוָן שֶׁרָאָה שָׁאוּל כֵּן, הִכְנִיס בּוֹ עַיִן הָרַע, וְהִרְגִּישׁ דָּוִד בַּדָּבָר: <b>וַיֹּאֶל לָלֶכֶת.</b> תִּרְגֵּם יוֹנָתָן: ״וְלָא אָבָה לְמֵיזַל״. יֵשׁ תֵּיבוֹת מְשַׁמְּשׁוֹת לָשׁוֹן וְחִלּוּפוֹ, כְּמוֹ ״מְסָעֵף פֹּארָה״ (ישעיהו י:לג); ״וְשֵׁרֶשְׁךָ מֵאֶרֶץ חַיִּים״ (תהלים נב:ז): <b>כִּי לֹא נִסָּה.</b> (תרגום:) ״אֲרֵי לָא אַלִּיף״: <b>כִּי לֹא נִסִּיתִי.</b> (תרגום:) ״אֲרֵי לֵית בְּהוֹן נִסָּא״, אֵין שִׁבְחוֹ שֶׁל נֵס בְּכָךְ. לָשׁוֹן אַחֵר: וַיּוֹאֶל לָלֶכֶת, רָצָה לָלֶכֶת וְלִנְסוֹת, וְכַאֲשֶׁר רָאָה שֶׁהָיוּ כְּבֵדִים עָלָיו, הֱסִירָם: <b>חַלֻּקֵי אֲבָנִים.</b> אֲבָנִים דַּקּוֹת וַחֲלָקוֹת: <b>וּבַיַּלְקוּט.</b> (תרגום:) ״וּבְתַרְמִילֵיהּ״: <b>וְלִבְהֶמַת הַשָּׂדֶה.</b> אֵין דֶּרֶךְ לִבְהֵמוֹת לֶאֱכֹל אָדָם, אָמַר דָּוִד: כְּבָר נִטְרְפָה דַּעְתּוֹ שֶׁל זֶה, שֶׁלִּי הוּא, בָּא דָוִד וְאָמַר לוֹ: <b>וְנָתַתִּי פֶּגֶר מַחֲנֵה פְלִשְׁתִּים וְגוֹ׳ וּלְחַיַּת הָאָרֶץ</b>: <b>וַיִּפֹּל עַל פָּנָיו.</b> לֹא הָיָה לוֹ לִפּוֹל אֶלָּא לַאֲחוֹרָיו, שֶׁהֲרֵי עַל מִצְחוֹ הֻכָּה, אֶלָּא כְּדֵי שֶׁלֹּא יִצְטָעֵר דָּוִד לֵילֵךְ וְלַחְתֹּךְ אֶת רֹאשׁוֹ, שֶׁנִּשְׁתַּכֵּר דָּוִד עַכְשָׁיו שְׁתֵּים עֶשְׂרֵה אַמּוֹת וְזִרְתַּיִם, שֶׁקּוֹמָתוֹ שֵׁשׁ אַמּוֹת וָזֶרֶת, נִשְׁתַּכֵּר מְלֹא קוֹמָה לַאֲחוֹרָיו, וּמְלֹא קוֹמָה לְפָנָיו (במדרש תהלים): <b>מִדְּלֹק.</b> מִרְדֹּף, כְּמוֹ ״דָּלַקְתָּ אַחֲרָי״ (בראשית לא:לו): <b>בֶּן מִי זֶה הַנַּעַר.</b> וְכִי לֹא הָיָה מַכִּירוֹ, וַהֲלֹא כְּתִיב (שמואל א טז:כא): ״וַיֶּאֱהָבֵהוּ מְאֹד וַיְהִי לוֹ נוֹשֵׂא כֵלִים״, אֶלָּא רָאָהוּ מִתְנַהֵג בְּטַכְסִיסֵי מַלְכוּת, אָמַר שָׁאוּל: אִם בָּא מִמִּשְׁפַּחַת פֶּרֶץ, מֶלֶךְ יִהְיֶה, שֶׁהַמֶּלֶךְ פּוֹרֵץ גָּדֵר לַעֲשׂוֹת לוֹ דֶּרֶךְ וְאֵין מְמַחִין בְּיָדוֹ, וְאִם מִמִּשְׁפַּחַת זֶרַח בָּא, חָשׁוּב יִהְיֶה. אָמַר לוֹ דּוֹאֵג: עַד שֶׁאַתָּה שׁוֹאֵל אִם בָּא מִמִּשְׁפָּחָה שֶׁיְּהֵא הוּא הָגוּן לַמַּלְכוּת אִם לָאו, שְׁאַל אִם רָאוּי לָבֹא בַּקָּהָל אִם לָאו, שֶׁהֲרֵי מֵרוּת הַמּוֹאֲבִיָּה בָּא. אָמַר לוֹ אַבְנֵר: שָׁנִינוּ עַמּוֹנִי וְלֹא עַמּוֹנִית. אָמַר לוֹ דּוֹאֵג: אִם כֵּן מַמְזֵר וְלֹא מַמְזֶרֶת. אָמַר לוֹ: כָּאן נֶאֱמַר (דברים כג:ה): ״עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם״, וְאֵין דֶּרֶךְ אִשָּׁה בְּכָךְ. אָמַר לוֹ: הָיָה לָהֶם לְקַדֵּם אֲנָשִׁים לִקְרַאת אֲנָשִׁים, וְנָשִׁים לִקְרַאת נָשִׁים. נִשְׁתַּתֵּק אַבְנֵר, אָמַר לוֹ שָׁאוּל: <b>שְׁאַל אַתָּה בֶּן מִי זֶה הָעֶלֶם.</b> לְמַעְלָה כְּתִיב ׳הַנַּעַר׳, וְכָאן כָּתוּב ׳הָעֶלֶם׳, אָמַר לוֹ: הֲלָכָה זוֹ נִתְעַלְּמָה מִמְּךָ, צֵא וּשְׁאַל בְּבֵית הַמִּדְרָשׁ, כִּדְאִיתָא בִּיבָמוֹת (עו ב):\n\n <b>וּבְשָׁלִשִׁים.</b> תִּרְגֵּם יוֹנָתָן: ״וּבְצִלְצְלִין״. מִין כְּלֵי זֶמֶר: <b>וְעוֹד לוֹ.</b> וְעוֹד לוֹ מַה הוּא נֶחְסָר שֶׁצָּרִיךְ לְהוֹסִיף לוֹ: <b>אַךְ הַמְּלוּכָה.</b> אֵינוֹ צָרִיךְ עוֹד אֶלָּא לַמַּלְכוּת: <b>עוֹיֵן.</b> (תרגום:) ״עַיִן רָעָה״: <b>יִתְנַבֵּא.</b> ״וְאִשְׁתַּטֵּי״ נָבִיא וְשׁוֹטֶה מְדַבְּרִים דִּבְרֵי רְמָזִים שֶׁאֵינָם נִכָּרִים: <b>אַכֶּה בְדָוִד וּבַקִּיר.</b> מַכָּה אַחַת אַכֶּה, שֶׁיִּכָּנֵס הַחֲנִית בְּדָוִד וּבַקִּיר: <b>מַשְׂכִּיל.</b> מַצְלִיחַ: <b>וְשָׁאוּל אָמַר.</b> בְּלִבּוֹ: <b>אַל תְּהִי יָדִי בוֹ.</b> פֶּן אֶעָנֵשׁ: <b>וּתְהִי בוֹ יַד פְּלִשְׁתִּים.</b> לְכָךְ אָמַר לוֹ וְהִלָּחֵם מִלְחֲמוֹת ה׳: <b>בְּעֵת תֵּת.</b> כְּשֶׁהִגִּיעַ זְמַן שֶׁקָּבְעוּ לְתִתָּהּ לוֹ, וּבְעוֹד שֶׁהָיוּ מִתְעַסְּקִים לְתִתָּהּ לוֹ, נִתְגַּלְגֵּל הַדָּבָר וְנִתְּנָה לְעַדְרִיאֵל: <b>בִּשְׁתַּיִם תִּתְחַתֵּן בִּי.</b> שְׁתֵּי בָּנוֹת יֵשׁ לִי, בְּאַחַת מֵהֶן תִּתְחַתֵּן בִּי וְכֵן תִּרְגֵּם יוֹנָתָן: ״בַּחֲדָא מִתְּרֵין״. כַּיּוֹצֵא בוֹ (שמואל ב כד:יב): שָׁלֹשׁ אָנֹכִי נוֹטֵל עָלֶיךָ. אַחַת מִשָּׁלֹשׁ, כְּמוֹ שֶׁמְּפֹרָשׁ שָׁם: בְּחַר לְךָ אַחַת מֵהֶם: <b>וְלֹא מָלְאוּ הַיָּמִים.</b> לֹא הִמְתִּין עַד מְלֹאת הַיָּמִים שֶׁקָּבַע לוֹ לְהָבִיא אֶת מֵאָה הָעֲרָלוֹת: <b>וַיָּקָם דָּוִד וַיֵּלֶךְ הוּא וַאֲנָשָׁיו וְגוֹ׳ וַיְמַלְאוּם.</b> פרישנטי״ר בלע״ז: <b>לְרֹא.</b> לִירְאָה: <b>וַיֵּצְאוּ שָׂרֵי פְלִשְׁתִּים.</b> לָבֹא בִּגְדוּדִים לִשְׁלֹל שָׁלָל בְּיִשְׂרָאֵל: <b>לְיַד אָבִי.</b> סָמוּךְ לְאָבִי, איינשיי״ש בלע״ז: <b>וַתִּקַּח מִיכַל.</b> כְּדֵי שֶׁלֹּא יָבִינוּ שֶׁבָּרַח וְיִרְדְּפוּ אַחֲרָיו: <b>אֶת הַתְּרָפִים.</b> עֲשׂוּיִים בִּדְמוּת גּוּף אָדָם: <b>כְּבִיר הָעִזִּים.</b> עוֹר מֻפְשָׁט שָׁלֵם כְּחֵמֶת, פלוצי״ל בלע״ז: <b>שָׂמָה מְרַאֲשֹׁתָיו.</b> לְפִי שֶׁאֵין לַתְּרָפִים שֵׂעָר, וְזֶה דּוֹמֶה לִשְׂעַר אָדָם: <b>הוּא אָמַר אֵלַי וְגוֹ׳.</b> אַתָּה מְסַרְתַּנִי בְּיַד לִסְטִים אֶחָד, שָׁלַף חַרְבּוֹ עָלַי עַד שֶׁשִּׁלַּחְתִּיו: <b>בְּנָיוֹת.</b> (תרגום:) ״בְּבֵית אוּלְפָנָא״: <b>לַהֲקַת.</b> (תרגום:) ״סִיעַת״: <b>וַיִּפְשַׁט גַּם הוּא בְּגָדָיו.</b> בִּגְדֵי מַלְכוּת, לִלְבּוֹשׁ בִּגְדֵי הַתַּלְמִידִים: <b>וַיִּפֹּל עָרֹם.</b> וּנְפַל בִּרְשַׁן, תִּרְגֵּם יוֹנָתָן: ״וּנְפַל עַרְטִילַאי״. וּבְשֵׁם רַבִּי מְנַחֵם שֶׁשָּׁמַע מִפִּי עֲרָבִי אֶחָד: ׳בִּרְשַׁן׳ בִּלְשׁוֹן עֲרָבִי מְשֻׁגָּע: <b>כְּפֶשַׁע.</b> כִּפְסִיעָה אַחַת נִפְטַרְתִּי מִפָּנָיו, וְהִכָּה בַּחֲנִית בַּקִּיר, בְּאוֹתָהּ פְּסִיעָה נִצַּלְתִּי מִן הַמָּוֶת: <b>הִנֵּה חֹדֶשׁ מָחָר.</b> חִדּוּשׁ הַלְּבָנָה, וְכָל אוֹכְלֵי שֻׁלְחַן הַמֶּלֶךְ אֵין נִמְנָע אִישׁ מִלָּבֹא בְּיוֹם טוֹב אֶל הַלֶּחֶם: <b>וְאָנֹכִי יָשֹׁב אֵשֵׁב עִם הַמֶּלֶךְ לֶאֱכֹל.</b> לְשׁוֹן הֹוֶה הוּא, וְאָנֹכִי רָגִיל לֵישֵׁב עִם הַמֶּלֶךְ תָּמִיד לֶאֱכֹל סָמוּךְ לוֹ: <b>וְשִׁלַּחְתָּנִי.</b> מֵעַתָּה, וְנִסְתַּרְתִּי עַד הָעֶרֶב שֶׁל יוֹם שְׁלִישִׁי, וְלֹא אֶהְיֶה עִם הָאוֹכְלִים, וְיִפָּקֵד מוֹשָׁבִי, וְיִתְמַהּ הַמֶּלֶךְ עָלַי, אוֹ מָחָר אוֹ לְמָחָרָתוֹ: <b>נִשְׁאֹל נִשְׁאַל.</b> רְשׁוּת שָׁאַל מִמֶּנִּי: <b>זֶבַח הַיָּמִים.</b> מִשָּׁנָה לְשָׁנָה בַּזְּמַן הַזֶּה: <b>אִם כֹּה יֹאמַר טוֹב.</b> שֶׁלֹּא יֶחֱרֶה לוֹ: <b>שָׁלוֹם לְעַבְדֶּךָ.</b> אֵין בְּלִבּוֹ לְהָרְגֵנִי: <b>וְאִם חָרֹה יֶחֱרֶה.</b> זֶהוּ שֶׁאֱהֵא לוֹ מָצוּי לְהָרְגֵנִי: <b>כָלְתָה הָרָעָה מֵעִמּוֹ.</b> סוֹף דָּבָר מַחֲשָׁבָה רָעָה לוֹ עָלַי: <b>וְעָשִׂיתָ חֶסֶד.</b> לְשַׁלְּחֵנִי: <b>חָלִילָה לָּךְ.</b> כָּזֹאת לְחָשְׁדֵנִי שֶׁאֵדַע בּוֹ שֶׁכָּלְתָה מֵעִמּוֹ הָרָעָה וְלֹא אַגִּיד לָךְ: <b>מִי יַגִּיד לִי.</b> בִּמְקוֹם שֶׁאֶסָּתֵר שָׁם: <b>ה׳ אֱלֹהֵי יִשְׂרָאֵל.</b> לְשׁוֹן שְׁבוּעָה: <b>הַשְּׁלִשִׁית.</b> בִּימֵי מָחָר, זֶהוּ יוֹם שְׁלִישִׁי כְּשָׁעָה שֶׁל עַכְשָׁו, כִּי מָחָר חֹדֶשׁ, וְשֶׁמָּא לֹא יִתְמַהּ מָחָר אָבִי, אֲבָל יִתְמַהּ בַּיּוֹם הַשְּׁלִישִׁי: <b>כֹּה יַעֲשֶׂה לִּי.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי אֶחְקֹר אֶת אָבִי וְאֶמְצָא שֶׁהוּא טוֹב אֵלֶיךָ, אִם לֹא אֶשְׁלַח עַל יְדֵי שָׁלִיחַ וְגָלִיתִי אָזְנֶךָ, כִּי הַטּוֹבָה אֲנִי יָכוֹל לְגַלּוֹת, וְאִם יֵיטִב אֶל אָבִי לְהָרַע לָךְ, אוֹתָהּ לֹא אֲגַלֶּה, פֶּן יִוָּדַע לְאָבִי מָקוֹם שֶׁאַתָּה שָׁם, וְגָלִיתִי אֲנִי בְּעַצְמִי אֶת אָזְנֶךָ: <b>וְלֹא אִם עוֹדֶנִּי חָי.</b> לְשׁוֹן בַּקָּשָׁה הוּא, כְּמוֹ (מלכים ב ה:יז): ״וְלֹא יֻתַּן נָא לְעַבְדֶּךָ״. וְאֵינוֹ זָז מִמַּשְׁמָעוֹ, וְלֹא תַּעֲשֶׂה לִי טוֹבָה בְּעוֹדֶנִּי חָי, שֶׁתַּעֲשֶׂה עִמִּי חֶסֶד ה׳ בְּטֶרֶם אָמוּת, וּמַהוּ הַחֶסֶד, שֶׁלֹּא תַכְרִית אֶת חַסְדְּךָ מֵעִם בֵּיתִי, בְּזֹאת תִּכְרֹת לִי בְּרִית בְּחַיָּי: <b>וְלֹא בְּהַכְרִית ה׳.</b> וְגַם לֹא תָּסִיר חַסְדְּךָ מֵה׳, כִּי אַף בְּבֹא הַפֻּרְעָנוּת עַל בֵּית אָבִי, שֶׁיָּדַעְתִּי שֶׁיַּכְרִית הַמָּקוֹם אֶת אוֹיְבֶיךָ: <b>וּבִקֵּשׁ ה׳.</b> אֶת הַבְּרִית הַזֹּאת: <b>מִיַּד אֹיְבֵי דָוִד.</b> ״כִּנָּה הַכָּתוּב, וּפֵרוּשׁוֹ: בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעָוֹן מִיַּד דָּוִד, כְּשֶׁעָבַר עַל הַבְּרִית וְאָמַר לִמְפִיבֹשֶׁת (שמואל ב יט:ל): ״אַתָּה וְצִיבָא תַּחְלְקוּ אֶת הַשָּׂדֶה״, יָצְתָה בַּת קוֹל וְאָמְרָה: רְחַבְעָם וְיָרָבְעָם יַחְלְקוּ אֶת הַמַּלְכוּת. וְכֵן תִּרְגֵּם יוֹנָתָן: ״וְאִתְפְּרַע לֵיהּ ה׳ מִיַּד שָׂנְאֵי דָוִד: <b>מָחָר חֹדֶשׁ.</b> וְדֶרֶךְ כָּל אוֹכְלֵי שֻׁלְחַן הַמֶּלֶךְ לָבֹא בְּיוֹם מוֹעֵד אֶל הַשֻּׁלְחָן: <b>וְנִפְקַדְתָּ.</b> אָבִי יִפְקְדְךָ וְיִשְׁאַל הֵיכָן אַתָּה. <b>כִּי יִפָּקֵד מוֹשָׁבֶךָ.</b> ״שֶׁיִּהְיֶה מוֹשָׁבְךָ חָסֵר, שֶׁאַתָּה יוֹשֵׁב בּוֹ וְכֵן תִּרְגֵּם יוֹנָתָן: ״וְתִתְבְּעֵי אֲרֵי יְהֵי מְרוֹחַ בֵּית אִסְחָרוּתָךְ: <b>וְנִפְקַדְתָּ.</b> לְשׁוֹן זִכָּרוֹן: <b>כִּי יִפָּקֵד.</b> לְשׁוֹן חִסָּרוֹן: <b>וְשִׁלַּשְׁתָּ.</b> שְׁלֹשֶׁת יָמִים, וְאָז תֵּרֵד מְאֹד, כְּלוֹמַר לִכְשֶׁתַּגִּיעַ הַיּוֹם הַשְּׁלִישִׁי, תֵּרֵד בִּמְקוֹם סֵתֶר וְתִתְחַבֵּא הַרְבֵּה, כִּי אָז יְבַקְּשׁוּךָ, וּבָאתָ אֶל הַמָּקוֹם הַסֵּתֶר הַזֶּה אֲשֶׁר אַתָּה נִסְתָּר בּוֹ הַיּוֹם, שֶׁהוּא יוֹם מַעֲשֵׂה מְלָאכָה וְכֵן תִּרְגֵּם יוֹנָתָן: ״בְּיוֹמָא דְחוֹלָא״, שֶׁאוֹתוֹ הַיּוֹם נִסְתָּר, כְּמָה שֶׁנֶּאֱמַר (פסוק כד): ״וַיִּסָּתֵר דָּוִד בַּשָּׂדֶה״ מִיָּד, ״וַיְהִי הַחֹדֶשׁ״ מָחָר: <b>הָאֶבֶן הָאָזֶל.</b> אֶבֶן שֶׁהָיְתָה אוֹת לְהוֹלְכֵי דְרָכִים: <b>הָאָזֶל.</b> הוֹלְכֵי הַדֶּרֶךְ, וְכֵן תִּרְגֵּם יוֹנָתָן: ״אֶבֶן אָתָא״, אֶבֶן הָאוֹת: <b>צִדָּה אוֹרֶה.</b> לֹא מַפִּיק ה״א, וּפִתְרוֹן צִדָּה כְּמוֹ לְצַד, כָּל תֵּיבָה שֶׁצְּרִיכָה לָמֶ״ד בִּתְחִלָּתָהּ, הֵטִיל לָהּ ה״א בְּסוֹפָהּ, בְּצַד אוֹתָהּ אֶבֶן, אוֹרֶה חִצִּים לְמַטָּרָה, כְּדֵי שֶׁלֹּא יָבִין הַנַּעַר, וְזֶה סִימָן יִהְיֶה לְךָ לְנַחֵשׁ אִם אַתָּה צָרִיךְ לִבְרֹחַ: <b>וְהִנֵּה אֶשְׁלַח וְגוֹ׳.</b> וְדֶרֶךְ הַמְבַקֵּשׁ חֵץ הַיָּרוּי, הוֹלֵךְ עַד מָקוֹם שֶׁרוֹאֶה שֶׁהַחֵץ הוֹלֵךְ, וְאֵינוֹ יָכוֹל לְכַוֵּן יָפֶה, פְּעָמִים שֶׁהוּא מְחַפְּשָׂהּ וְהַחֵץ לְהַלָּן מִמֶּנּוּ, וּפְעָמִים שֶׁהוּא הוֹלֵךְ לְהַלָּן מִן הַחֵץ וּמְחַפְּשָׂהּ, וְהַנִּחוּשׁ הַזֶּה יִהְיֶה לָךְ: <b>אִם אָמֹר אֹמַר לַנַּעַר וְגוֹ׳ קָחֶנּוּ וָבֹאָה.</b> צֵא אַתָּה בְּעַצְמְךָ מִמְּקוֹם מַחֲבוֹאֲךָ, וְקָחֶנּוּ וּבֹא אֵלַי, כִּי אֵין לְךָ לִירָא, כִּי שָׁלוֹם לָךְ, הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ שֶׁתְּהֵא כָּאן וְלֹא תִירָא, וַאֲפִלּוּ שָׁמַעְתִּי מֵאַבָּא רָעָה: <b>וְאִם כֹּה אוֹמַר וְגוֹ׳ לֵךְ כִּי שִׁלַּחֲךָ.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְךָ לִבְרֹחַ וּלְהִמָּלֵט: <b>וְהַדָּבָר אֲשֶׁר דִּבַּרְנוּ.</b> בְּרִית שֶׁכָּרַתְנוּ יַחַד: <b>הִנֵּה ה׳ בֵּינִי וּבֵינֶךָ.</b> עֵד עַל אוֹתוֹ דָבָר: <b>אֶל מוֹשַׁב הַקִּיר.</b> בְּרֹאשׁ הַמִּטָּה אֵצֶל הַקִּיר: <b>וַיָּקָם יְהוֹנָתָן.</b> עָמַד מִמְּקוֹמוֹ, לְפִי שֶׁאֵין דֶּרֶךְ הַבֵּן לִהְיוֹת מֵיסֵב אֵצֶל אָבִיו, שֶׁדַּרְכָּן הָיָה לֶאֱכֹל מְסֻבִּין עַל הַמִּטּוֹת, וְהָיָה דָוִד מֵיסֵב בֵּין יְהוֹנָתָן וּבֵין שָׁאוּל, עַכְשָׁו שֶׁלֹּא בָא דָוִד, לֹא הֵסֵב יְהוֹנָתָן, עַד שֶׁיָּשַׁב אַבְנֵר מִצַּד שָׁאוּל, וְאַחַר כָּךְ יָשַׁב יְהוֹנָתָן מִצַּד אַבְנֵר וְאִם תֹּאמַר לֹא יָשַׁב כְּלָל, הֲרֵי הוּא אוֹמֵר (פסוק לד): וַיָּקָם יְהוֹנָתָן מֵעַל הַשֻּׁלְחָן, מִכְּלָל שֶׁיָּשַׁב: <b>מִקְרֶה הוּא.</b> קֶרִי רָאָה: <b>בִּלְתִּי טָהוֹר הוּא.</b> וַעֲדַיִן לֹא טָבַל לְקִרְיוֹ, שֶׁאִלּוּ טָבַל לְקִרְיוֹ, אֵין צָרִיךְ הַעֲרֵב שֶׁמֶשׁ לְחֻלִּין: <b>כִּי לֹא טָהוֹר.</b> זוֹ הִיא נְתִינַת טַעַם לַדָּבָר, לְפִי שֶׁאֵינוֹ טָהוֹר, לְפִיכָךְ לֹא בָא, שֶׁלֹּא יְטַמֵּא אֶת הַסְּעוּדָה: <b>מִמָּחֳרַת הַחֹדֶשׁ.</b> מִמָּחֳרַת חִדּוּשׁ הַלְּבָנָה: <b>הַשֵּׁנִי.</b> בְּיוֹם שֵׁנִי לַחֹדֶשׁ: <b>וְהוּא צִוָּה לִי אָחִי.</b> גְּדוֹל הַבַּיִת צִוָּה לִי שֶׁאֶהְיֶה שָׁם, וְהוּא אָחִי אֱלִיאָב: <b>אִמָּלְטָה.</b> אשקמוצי״ד בלע״ז, אֵלֵךְ יוֹם אֶחָד וְאָבוֹא: <b>נַעֲוַת הַמַּרְדּוּת.</b> לְשׁוֹן נָע, אִשָּׁה נָעָה וְנָדָה, יוֹצְאָנִית, כַּאֲשֶׁר תֹּאמַר ׳זַעֲוָה׳ מִן ׳זָע׳, כֵּן תֹּאמַר ׳נַעֲוָה׳ מִן ׳נָע׳, וְהַתָּי״ו מִן הַדִּבּוּק, שֶׁהוּא דָבוּק לְמַרְדּוּת: <b>הַמַּרְדּוּת.</b> שֶׁהִיא רְאוּיָה לִרְדּוֹת וּלְיַסֵּר. דָּבָר אַחֵר: כְּשֶׁחָטְפוּ בְּנֵי בִּנְיָמִן מִבְּנוֹת שִׁילֹה שֶׁיָּצְאוּ לָחוּל בַּכְּרָמִים, הָיָה שָׁאוּל בַּיְשָׁן וְלֹא רָצָה לַחֲטֹף, עַד שֶׁבָּאתָה הִיא עַצְמָהּ וְהֵעִיזָה פָנֶיהָ וְרָדְפָה אַחֲרָיו: <b>נַעֲוַת.</b> עַל שֵׁם הַכְּרָמִים, וְהִיא גַּת, כְּמוֹ (עבודה זרה עד ב): נַעֲוָה אַרְתְּחוּ. ״יִטּוּפוּן נַעֲווֹהִי בַּחֲמַר״ (תרגום פרשת ויחי פסוק חכלילי עינים (בראשית מט:יב)), וְלֹא מִן הַשֵּׁם: <b>נֶעְצַב אֶל דָּוִד.</b> בִּשְׁבִיל דָּוִד: <b>כִּי הִכְלִימוֹ אָבִיו.</b> בִּשְׁבִיל דָּוִד: <b>לְמוֹעֵד דָּוִד.</b> לַמּוֹעֵד אֲשֶׁר קָבַע לוֹ דָּוִד: <b>לְהַעֲבִירוֹ.</b> הַחֵצִי עָבַר אֶת הַנַּעַר: <b>מֵאֵצֶל הַנֶּגֶב.</b> (תרגום:) ״מִסְּטַר אֶבֶן אָתָא דִּלְקֳבֵל דָּרוֹמָא״: <b>עַד דָּוִד הִגְדִּיל.</b> הִרְבָּה לִבְכּוֹת: <b>לֵךְ לְשָׁלוֹם.</b> וְהַשְּׁבוּעָה אֲשֶׁר נִשְׁבַּעְנוּ, ה׳ יִהְיֶה עֵד עָלֶיהָ עַד עוֹלָם: <b>וְאֶת הַנְּעָרִים יוֹדַעְתִּי.</b> לְשׁוֹן טֹרַח, הַנְּעָרִים אֲשֶׁר יָצְאוּ עִמִּי, הִטְרַחְתִּים לָרוּץ לְפָנַי אֶל מָקוֹם פְּלוֹנִי אַלְמוֹנִי: <b>יוֹדַעְתִּי.</b> כְּמוֹ ״וַיֹּדַע בָּהֶם אֶת אַנְשֵׁי סֻכּוֹת״ (שופטים ח:טז): <b>פְּלֹנִי אַלְמֹנִי.</b> ׳אַלְמוֹן׳ מֵאֵין שֵׁם, שֶׁאֵינִי חָפֵץ לְהַזְכִּיר, כִּי דְבַר סֵתֶר הוּא: <b>פְּלֹנִי.</b> כְּמוֹ ״כִּי יִפָּלֵא״ (דברים יז:ח), יִתְכַּסֶּה: <b>אוֹ הַנִּמְצָא.</b> אִם אֵין חֲמִשָּׁה, תֵּן לִי מַה שֶּׁנִּמְצָא בְּיָדְךָ: <b>אַךְ מֵאִשָּׁה.</b> בְּקֹשִׁי אֲנִי מַאֲכִילָן לְזָרִים, אַךְ זֶה אִי אֶפְשָׁר שֶׁאַאֲכִילֶנּוּ לִטְמֵאִים: <b>עֲצוּרָה לָנוּ.</b> עֲצוּרָה מִמֶּנּוּ: <b>וַיִּהְיוּ כְלֵי הַנְּעָרִים קֹדֶשׁ.</b> טְהוֹרִים: <b>וְהוּא דֶּרֶךְ חֹל.</b> וְהַלֶּחֶם מִשֶּׁנִּסְתַּלֵּק מֵעַל הַשֻּׁלְחָן וְהִקְטִירוּ הַבָּזִיכִין, קָרוֹב הוּא לִהְיוֹת חֻלִּין, שֶׁיָּצָא מִידֵי מְעִילָה מִשֶּׁיִּהְיֶה לוֹ שְׁעַת הֶתֵּר לַכֹּהֲנִים: <b>וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי.</b> וַאֲפִלּוּ אִם הַיּוֹם הָיְתָה תְּחִלַּת קְדֻשָּׁתוֹ עַל הַשֻּׁלְחָן, הָיִיתִי זָקוּק לִטְּלוֹ מִשָּׁם וּלְהַאֲכִילֶנּוּ, שֶׁאֲחָזוֹ בּוּלְמוּס וּמְסֻכָּן הוּא, כָּךְ מְפֹרָשׁ בִּמְנָחוֹת: <b>לָשׂוּם לֶחֶם חֹם.</b> אַחֵר, בְּיוֹם הִלָּקַח זֶה וְרַבּוֹתֵינוּ אָמְרוּ (יומא כא א): חֹם בְּיוֹם הִלָּקְחוֹ, גַּם בְּיוֹם סִלּוּקוֹ, חֹם כְּיוֹם סִדּוּרוֹ: <b>נֶעְצָר לִפְנֵי ה׳.</b> עוֹצֵר עַצְמוֹ לִפְנֵי אֹהֶל מוֹעֵד, לַעֲסֹק בַּתּוֹרָה: <b>אֲבִיר הָרֹעִים.</b> אַב בֵּית דִּין: <b>וְאֵין יֵשׁ פֹּה.</b> וְאִם יֵשׁ פֹּה: <b>נָחוּץ.</b> בִּבְהִילוּת: <b>לוּטָה.</b> כְּרוּכָה, וְכֵן ״וַיָּלֶט פָּנָיו בְּאַדַּרְתּוֹ״ (מלכים א יט:יג): <b>אַחֲרֵי הָאֵפוֹד.</b> ״אַחַר שֶׁשָּׁאֲלוּ בָּאוּרִים וְתֻמִּים, אָמַר לוֹ כֵּן וְכֵן תִּרְגֵּם יוֹנָתָן: ״בָּתַר דְּשָׁאִיל לֵיהּ בְּאֵפוֹדָא: <b>הֲלֹא זֶה דָוִד מֶלֶךְ הָאָרֶץ.</b> אָמְרוּ לוֹ לְאָכִישׁ, תְּנַאי הָיָה בֵּינֵינוּ (שמואל א יז:ט): ״אִם יוּכַל לְהִלָּחֵם אִתִּי וְהִכָּנִי וְהָיִינוּ לָכֶם לַעֲבָדִים״, אֵין לְךָ אֶלָּא שֶׁתֵּרֵד מִכִּסְאֲךָ, וְיִהְיֶה מֶלֶךְ הָאָרֶץ הַזֹּאת: <b>אֶת טַעְמוֹ.</b> אֶת דְּבָרָיו: <b>וַיִּתְהֹלֵל.</b> נִשְׁתַּטָּה: <b>וַיְתָו.</b> וַיִּכְתֹּב: <b>רִירוֹ.</b> רוֹקוֹ, דָּבָר הַנּוֹטֵף קָרוּי רִיר, וְכֵן ״בְּרִיר חַלָּמוּת״ (איוב ו:ו); וְכֵן ״רָר בְּשָׂרוֹ״ (ויקרא טו:ג): <b>הֲזֶה יָבֹא אֶל בֵּיתִי.</b> לְשׁוֹן תְּמִיהָה, וּלְכָךְ נָקוּד חֲטַף פַּתָּח, וְרָפֵי: <b>וַיֵּשְׁבוּ עִמּוֹ כָּל יְמֵי הֱיוֹת דָּוִד בַּמְּצוּדָה.</b> סָמוּךְ לְמוֹאָב, וּכְשֶׁיָּצָא דָוִד מִשָּׁם לְיַעַר חָרֶת, הָרַג מֶלֶךְ מוֹאָב אֶת אָבִיו וְאֶת אִמּוֹ וְאֶחָיו, חוּץ מֵאֶחָד שֶׁבָּהֶם שֶׁהֶחֱיָהוּ נָחָשׁ הָעַמּוֹנִי, וְהוּא הַחֶסֶד שֶׁאָמַר דָּוִד (שמואל ב י:ב): ״כַּאֲשֶׁר עָשָׂה אָבִיו עִמָּדִי חֶסֶד״, כִּדְאִיתָא בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא: <b>כִּי נוֹדַע דָּוִד.</b> כִּי הִתְבּוֹנֵן לְהִשָּׁמֵר מִמֶּנּוּ: <b>תַּחַת הָאֶשֶׁל בָּרָמָה.</b> אַחַת שֶׁהָיְתָה בִּגְבוּל בִּנְיָמִן וְרַבּוֹתֵינוּ אָמְרוּ (תענית ה ב): הִיא הָיְתָה רָמָה שֶׁל שְׁמוּאֵל, וּשְׁנֵי מְקוֹמוֹת הֵן, וְכֵן מִדְרָשׁוֹ: וְשָׁאוּל יוֹשֵׁב בַּגִּבְעָה, בִּזְכוּת הָאֶשֶׁל הַגָּדוֹל אֲשֶׁר בָּרָמָה, שֶׁהָיָה מִתְפַּלֵּל עָלָיו: <b>וְשָׁאוֹל לוֹ בֵּאלֹהִים.</b> עֲשִׂיתוֹ מֶלֶךְ, שֶׁאֵין נִשְׁאָלִין בָּאוּרִים וְתֻמִּים לְהֶדְיוֹט: <b>וְסָר אֶל מִשְׁמַעְתֶּךָ.</b> כְּמוֹ ״וַיָּסֻרוּ אֵלָיו״ (בראשית יט:ג), וְקָרַב לְשִׁמּוּשְׁךָ וְאֶל שְׁמַע דְּבָרֶיךָ, וְכִי הָיָה לִי לְהָבִין שֶׁאֵינוֹ הוֹלֵךְ בִּשְׁלִיחוּתְךָ: <b>הַיּוֹם הַחִלֹּתִי לִשְׁאָל לוֹ.</b> בִּתְמִיהַּ, זֶה יָמִים רַבִּים שֶׁצֹּרֶךְ הַצִּבּוּר בּוֹ, שֶׁמִּנָּהוּ מוֹצִיא וּמֵבִיא אֶת יִשְׂרָאֵל, וּמֵאָז אֲנִי שׁוֹאֵל לוֹ בֵּאלֹהִים: <b>חָלִילָה לִּי.</b> מֵעֲשׂוֹת דָּבָר זֶה לִמְרֹד וּמַעַל: <b>לָרָצִים הַנִּצָּבִים עָלָיו.</b> אַבְנֵר וַעֲמָשָׂא הָיוּ: <b>וְלֹא אָבוּ.</b> דָּרְשׁוּ אַכִּין וְרַקִּין (יהושע א:יח): כָּל אִישׁ אֲשֶׁר יַמְרֶה אֶת פִּיךָ וְגוֹ׳, יָכוֹל אֲפִלּוּ לִדְבַר עֲבֵרָה תַּלְמוּד לוֹמַר ׳רַק׳: <b>לְדוֹיֵג.</b> נִשְׁתַּנָּה שְׁמוֹ, אָמַר לוֹ נִתְפַּסְתָּ כְּדָג, אַתָּה הִלְשַׁנְתָּ עֲלֵיהֶם, אַתָּה הֲרֹג אוֹתָם: <b>אָנֹכִי סַבֹּתִי.</b> סִבַּבְתִּי הַדָּבָר עַד שֶׁבָּא לִידֵי כָּךְ: <b>כִּי אֲשֶׁר יְבַקֵּשׁ אֶת נַפְשִׁי.</b> אָדָם אֶחָד רוֹדֵף שְׁנֵינוּ, בִּמְקוֹם שֶׁאִמָּלֵט שָׁם אֲנִי, תִּמָּלֵט אַתָּה, כִּי בְּמִשְׁמַרְתִּי תִּהְיֶה תָמִיד, כָּךְ תִּרְגֵּם יוֹנָתָן: ״אֲרֵי מַאן דְּבָעֵי לְמִקְטְלִי בָּעֵי לְמִקְטְלָךְ״. וְיֵשׁ עוֹד לְפָרֵשׁ; כִּי אֲשֶׁר יֹאהֲבֵנִי יֹאהֲבְךָ, וַאֲשֶׁר יִשְׁמֹר אֶת נַפְשִׁי יִשְׁמֹר אֶת נַפְשֶׁךָ, וְיֵשׁ דֻּגְמָא בַּמִּקְרָא ״אַנְשֵׁי דָמִים יִשְׂנְאוּ תָם וִישָׁרִים יְבַקְשׁוּ נַפְשׁוֹ״ (משלי כט:י), הֲרֵי כָּאן בַּקָּשַׁת נֶפֶשׁ לְטוֹבָה: <b>נִכַּר אֹתוֹ אֱלֹהִים בְּיָדִי.</b> הִסְגִּיר, וְכֵן (עובדיה א:יב): ״אַל תֵּרֶא בְיוֹם אָחִיךָ בְּיוֹם נָכְרוֹ״. וּמִמִּשְׁקַל הַחֲזָקִים הוּא, כְּמוֹ ״אִבַּד וְשִׁבַּר בְּרִיחֶיהָ״ (איכה ב:ט). וְאִם בִּקֵּשׁ לְדַבֵּר בְּמִשְׁקֹלֶת הָרָפִים, הָיָה נָקוּד נָכַר: <b>נִסְגַּר לָבֹא בְּעִיר דְּלָתַיִם וּבְרִיחַ.</b> וְיִבְטַח בְּכָךְ, וְלֹא יָחוּשׁ לִבְרֹחַ מִמֶּנּוּ: <b>מַחֲרִישׁ הָרָעָה.</b> (תרגום:) ״כְּמִין יָת בִּישְׁתָּא״: <b>הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה וְגוֹ׳.</b> לָמַדְנוּ מִכָּאן, שֶׁהַשּׁוֹאֵל שְׁנֵי דְבָרִים, אֵין מְשִׁיבִין לוֹ אֶלָּא אֶחָד, וְאֵין מְשִׁיבִין לוֹ אֶלָּא רִאשׁוֹן, וְכָאן דָּוִד שָׁאַל שֶׁלֹּא כַּסֵּדֶר, שֶׁהָיָה לוֹ לִשְׁאוֹל תְּחִלָּה הֲיֵרֵד שָׁאוּל, הֲיַסְגִּירֻנִי בְיָדוֹ, וְהֵשִׁיבוּהוּ כַּסֵּדֶר: <b>בַּאֲשֶׁר יִתְהַלָּכוּ.</b> (תרגום:) בַּאֲתַר דְּכָשַׁר לְהַלְּכָא״, בִּמְקוֹם הַצָּלָתָם״: <b>וַיְחַזֵּק אֶת יָדוֹ.</b> חִדֵּשׁ בְּרִית שֶׁבֵּינֵיהֶם: <b>וְלָנוּ הַסְגִּירוֹ.</b> וְעָלֵינוּ לְהַסְגִּירוֹ: <b>כִּי אָמַר אֵלַי.</b> מִי שֶׁאָמַר: <b>עָרוֹם יַעְרִם הוּא.</b> מִתְנַהֵג הוּא בְּעָרְמָה, הַיּוֹם כָּאן, וּלְמָחָר בְּמָקוֹם אַחֵר, כְּדֵי שֶׁלֹּא יִוָּדַע מְקוֹמוֹ: <b>אֶל נָכוֹן.</b> עַל דָּבָר מְכֻוָּן וֶאֱמֶת: <b>לִפְנֵי שָׁאוּל.</b> שֶׁהָיָה שָׁאוּל עָתִיד לֵילֵךְ אַחֲרֵיהֶם, וְהֵם הָלְכוּ לְפָנָיו לְחַפֵּשׂ אֶל נָכוֹן: <b>עֹטְרִים.</b> מַקִּיפִים וְסוֹבְבִים מִצַּד אֶל צַד, כַּעֲטָרָה הַמַּקֶּפֶת אֶת הָרֹאשׁ: <b>וּמַלְאָךְ בָּא אֶל שָׁאוּל.</b> מַלְאָךְ מַמָּשׁ, כְּדֵי לְהַצִּיל אֶת דָּוִד: <b>סֶלַע הַמַּחְלְקוֹת.</b> שֶׁהָיָה לִבּוֹ שֶׁל שָׁאוּל חָלוּק לִשְׁתֵּי דֵעוֹת, אִם לָשׁוּב לְהַצִּיל אֶת אַרְצוֹ מִיַּד פְּלִשְׁתִּים, אוֹ לִרְדֹּף וְלִתְפֹּשׂ אֶת דָּוִד, כֵּן תִּרְגְּמוֹ יוֹנָתָן: <b>צוּרֵי הַיְעֵלִים.</b> סַלְעֵי הַיְּעֵלִים: <b>לְהָסֵךְ אֶת רַגְלָיו.</b> לְהִפָּנוֹת לִנְקָבִים גְּדוֹלִים: <b>וַיְהִי אַחֲרֵי כֵן וְגוֹ׳.</b> <b>וַיֹּאמֶר לַאֲנָשָׁיו חָלִילָה.</b> ״שְׁנֵי מִקְרָאוֹת הַלָּלוּ כְּתוּבִין שֶׁלֹּא כְּסִדְרָן, אֶלָּא כֵּיוָן שֶׁהִתְחִיל לְדַבֵּר בִּכְרִיתַת הַמְּעִיל, כִּלָּה כָּל דְּבָרָיו, וְאָמַר שֶׁאַף בִּכְרִיתַת הַמְּעִיל נִתְחָרֵט, וְאַחַר כָּךְ חוֹזֵר לְדִבְּרוֹ הָרִאשׁוֹן, וְאוֹמֵר; עַל שֶׁאָמְרוּ לוֹ אֲנָשָׁיו ״הִנֵּה הַיּוֹם וְגוֹ׳״, הֵשִׁיב לָהֶם, ״חָלִילָה לִי וְגוֹ׳: <b>וַיְשַׁסַּע.</b> הִבְדִּיל וְדָחָה אוֹתָם בִּדְבָרִים: <b>לָמָּה תִשְׁמַע.</b> לָמָּה תְּקַבֵּל עָלַי לְשׁוֹן הָרַע שֶׁל דּוֹאֵג: <b>וְאָמַר לַהָרְגָךְ וַתָּחָס עָלֶיךָ.</b> הֲרֵי כָּאן חֲסֵרִים שְׁתֵּי תֵבוֹת, וְאָמַר הָאוֹמֵר שֶׁאֶהֶרְגָךְ, וַתָּחָס נַפְשִׁי עָלֶיךָ, כְּמוֹ (שמואל ב יג:לט): ״וַתְּכַל דָּוִד לָצֵאת אֶל אַבְשָׁלוֹם״, וַתְּכַל נֶפֶשׁ דָּוִד: <b>וְאָבִי רְאֵה.</b> כְּלוֹמַר תֵּן לִבְּךָ עַל הַדָּבָר, וְגַם רְאֵה הָעֵדוּת, אֲשֶׁר כְּנַף מְעִילְךָ בְּיָדִי, וְהָיִיתִי יָכוֹל לְהָרְגָךְ: <b>כַּאֲשֶׁר יֹאמַר מְשַׁל הַקַּדְמֹנִי.</b> מְשַׁל קַדְמוֹנוֹ שֶׁל עוֹלָם, הַתּוֹרָה, שֶׁהִיא מְשָׁלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא: <b>מֵרְשָׁעִים יֵצֵא רֶשַׁע.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא מְזַמֵּן לָרָשָׁע, שֶׁנּוֹפֵל בְּיַד רָשָׁע כְּיוֹצֵא בּוֹ, וְהֵיכָן אָמְרָה תוֹרָה (שמות כא:יג): ״וְהָאֱלֹהִים אִנָּה לְיָדוֹ״ כִּדְאִיתָא בְּמַסֶּכֶת מַכּוֹת: <b>יָדַעְתִּי כִּי מָלֹךְ תִּמְלֹךְ.</b> שֶׁרוֹאֶה אֲנִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילְךָ מִיָּדִי. וּמִדְרַשׁ אַגָּדָה(ילקוט שמעוני רמז קלד): סִימָן זֶה מָסַר לוֹ שְׁמוּאֵל, שֶׁהַקּוֹרֵעַ מְעִילוֹ, יִמְלֹךְ תַּחְתָּיו: <b>וְאִישׁ בְּמָעוֹן.</b> שֵׁם הָעִיר: <b>וּמַעֲשֵׂהוּ.</b> מִקְנֵהוּ וְקִנְיָנוֹ: <b>גָּדוֹל.</b> עָשִׁיר: <b>וַיְהִי בִּגְזֹז אֶת צֹאנוֹ בַּכַּרְמֶל.</b> וַיְהִי יוֹם אֶחָד בְּהַגִּיעַ עֵת גְּזוֹז צֹאנוֹ בַּכַּרְמֶל, וְדַרְכּוֹ הָיָה לַעֲשׂוֹת מִשְׁתֶּה וְיוֹם טוֹב לְגוֹזְזֵי הַצֹּאן: <b>וְהוּא כָלִבִּי.</b> מִבֵּית כָּלֵב: <b>כֹּה לֶחָי.</b> כֹּה יִהְיֶה לְשָׁנָה הַבָּאָה, גּוֹזֵז (כֹּה לֶחָי. כֹּה יִהְיֶה לְשָׁנָה הַבָּאָה, מַזָּל חַי וְקַיָּם). (לָשוֹן אַחֵר כֹּה לֶחָי. אָמְרוּ עַל טִבְחוֹ וְנִסְכּוֹ שֶׁתִּרְאוּ, כֵּן רָאוּי לְאִישׁ חַי, לְאִישׁ זָרִיז וְחָשׁוּב, כְּמוֹ (שְׁמוּאֵל ב כג:כ): ״בֶּן אִישׁ חַי רַב פְּעָלִים״, חַי וּמְזֹרָז, בַּעַל מַעֲשִׂים, עַד כָּאן): <b>לֶחָי.</b> טוֹב וְקַיָּם: <b>וְאַתָּה שָׁלוֹם וְגוֹ׳.</b> כֵּן תִּהְיֶה לְאֹרֶךְ יָמִים: <b>לֹא הִכְלַמְנוּם.</b> אִם נִצְרְכוּ לָנוּ לְשׁוּם דָּבָר, לֹא הֱשִׁיבוֹנוּם רֵיקָם: <b>וְלֹא נִפְקַד לָהֶם.</b> מְצָאנוּם כִּי שׁוֹמְרִים הָיִינוּ לָהֶם: <b>וְיִמְצְאוּ הַנְּעָרִים.</b> שֶׁלִּי, חֵן בְּעֵינֶיךָ, בַּטּוֹבָה שֶׁיַּגִּידוּ לְךָ עֲבָדֶיךָ מֵהֶם עֲלֵיהֶם: <b>כִּי עַל יוֹם טוֹב בָּאנוּ.</b> עַל סְמַךְ מִשְׁתֶּה וְיוֹם טוֹב שֶׁיֵּשׁ לְךָ, בָּאנוּ עַתָּה לִשְׁאוֹל. דָּבָר אַחֵר: עֶרֶב רֹאשׁ הַשָּׁנָה הָיָה, וּצְרִיכִין אָנוּ לִסְעוּדַת יוֹם טוֹב: <b>וַיְדַבְּרוּ אֶל נָבָל כְּכָל הַדְּבָרִים הָאֵלֶּה בְּשֵׁם דָּוִד וַיָּנוּחוּ.</b> יְגֵעִים הָיוּ מִטֹּרַח הַדֶּרֶךְ, וְנִזְדָּרְזוּ לְמִצְוַת דָּוִד, וְלֹא נָחוּ עַד שֶׁדִּבְּרוּ אֵלָיו, וְאַחַר כָּךְ וַיָּנוּחוּ. וְיוֹנָתָן תִּרְגֵּם: ״וּפְסָקוּ״, כְּלוֹמַר פָּסְקוּ מִלְּדַבֵּר עוֹד, עַד שֶׁיִּשְׁמְעוּ תְּשׁוּבָתוֹ: <b>מִי דָוִד.</b> מַה הוּא חָשׁוּב שֶׁאֶתֵּן לוֹ אֶת שֶׁלִּי, הֲלֹא מֵרוּת הַמּוֹאֲבִיָּה בָּא: <b>וַיַּחְגֹּר גַּם דָּוִד אֶת חַרְבּוֹ.</b> מִכָּאן שֶׁמַּתְחִילִין בְּדִינֵי נְפָשׁוֹת מִן הַקְּטַנִּים בְּדִין תְּחִלָּה (סנהדרין לו א): <b>עַל הַכֵּלִים.</b> לִשְׁמוֹר אָהֳלֵיהֶם וּכְלֵיהֶם: <b>אֶחָד מֵהַנְּעָרִים.</b> שֶׁלָּהּ: <b>וַיָּעַט בָּהֶם.</b> (תרגום:) ״אַפְרְחִינוּן בְּמִלִּין״ (ילקוט שמעוני רמז קלד, וּפֵירוּשׁוֹ הִכְרִיחָם בִּדְבָרָיו הָרָעִים), לְשׁוֹן עַיִט (בראשית טו:יא): <b>וְלֹא הִכְלַמְנוּ.</b> לֹא נִכְלַמְנוּ: <b>כִּי כָלְתָה הָרָעָה.</b> מֵאֵת דָּוִד אֵלָיו: <b>וְהוּא בֶּן בְּלִיַּעַל מִדַּבֵּר אֵלָיו.</b> וַאֲדוֹנֵינוּ בֶּן בְּלִיַּעַל, מֵהֱיוֹת דּוֹבֵר אֵלָיו מַה שֶּׁאֲנִי אוֹמֵר אֵלֶיךָ, כִּי יִקְצֹף עָלֵינוּ: <b>עֲשׂוּיוֹת.</b> תִּרְגֵּם יוֹנָתָן: ״תַּכְבְּרָא״, מְמֻלָּאוֹת בָּשָׂר דַּק וּבֵיצִים, פשטי״ץ בלע״ז כְּמוֹ שֶׁשָּׁנִינוּ בִּפְסָחִים (עד א): וְנוֹתֵן אֶת הַכְּרָעַיִם וּבְנֵי מֵעָיו לְתוֹכוֹ, רַבִּי טַרְפוֹן קוֹרֵהוּ תַּכְבְּרָא, מַה שֶּׁבְּתוֹכוֹ לְבָרוֹ, כְּרַבִּי עֲקִיבָא דְּאָמַר תּוֹלִין חוּצָה לוֹ, כָּךְ הִיא שְׁנוּיָה בַּתּוֹסֶפְתָּא, רַבִּי קְלוֹנִימוֹס זצ״ל מִן רוֹמִי פֵּרְשָׁהּ לָנוּ כֵּן: <b>צִמּוּקִים.</b> עֲנָבִים יְבֵשִׁים: <b>דְּבֵלִים.</b> עִגּוּלֵי דְבֵלָה, תְּאֵנִים דְּרוּסוֹת וּכְבוּשׁוֹת בִּכְלִי: <b>יוֹרְדִים לִקְרָאתָהּ.</b> גַּיְא הָיָה בֵּין שְׁנֵי הֶהָרִים, הִיא יוֹרֶדֶת מֵהַר זֶה, וְהֵם יוֹרְדִים מֵהַר זֶה שֶׁכְּנֶגְדּוֹ: <b>וְדָוִד אָמַר.</b> בְּלִבּוֹ כְּשֶׁאָמְרוּ לוֹ נְעָרָיו גִּדּוּפֵי נָבָל, <b>אַךְ לַשֶּׁקֶר שָׁמַרְתִּי וגו׳</b>: <b>מַשְׁתִּין.</b> יוֹנָתָן תִּרְגֵּם: ״יָדַע מַדַּע״, מְשִׁית קִירוֹת לִבּוֹ. דָּבָר אַחֵר, אֲפִילוּ כֶּלֶב, שֶׁדַּרְכּוֹ לְהַשְׁתִּין בַּקִּיר: <b>בִּי אֲנִי אֲדֹנִי הֶעָוֹן.</b> מִתְּחִלָּה אָמְרָה כָּךְ, כְּדֵי שֶׁיַּטֶּה אֹזֶן לִדְבָרֶיהָ, וּלְסוֹף אָמְרָה לוֹ הָאֱמֶת, אֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת נַעֲרֵי אֲדֹנִי: <b>אֲשֶׁר מְנָעָךְ.</b> שֶׁשְּׁלָחַנִי לִקְרָאתְךָ לְמָנְעֲךָ מִשְּׁפִיכוּת דָּמִים: <b>וְהוֹשֵׁעַ יָדְךָ לָךְ.</b> מִלִּנְקוֹם אַתָּה בְּעַצְמְךָ אֶת נִקְמָתְךָ וְתֵעָנֵשׁ: <b>יִהְיוּ כְנָבָל אֹיְבֶיךָ.</b> נִתְנַבֵּאת בְּרוּחַ הַקֹּדֶשׁ שֶׁלֹּא יַאֲרִיךְ יָמִים: <b>וְנִתְּנָה לַנְּעָרִים.</b> וְתִנָּתֵן </b>לַנְּעָרִים הַמִּתְהַלְּכִים וְגוֹ׳<b>, ׳נִתְּנָה׳ לְשׁוֹן עָבַר, וְ׳נִתְּנָה׳ לְשׁוֹן לְהַבָּא: <b>כִּי עָשֹׂה יַעֲשֶׂה ה׳ לַאדֹנִי בַּיִת נֶאֱמָן.</b> לִהְיוֹת מֶלֶךְ עַל יִשְׂרָאֵל, לְפִיכָךְ, <b>וְרָעָה לֹא תִמָּצֵא בְךָ</b>, לְכָךְ לֹא נָאֶה לְךָ לַעֲשׂוֹת שֶׁלֹּא כַדִּין, לְהוֹצִיא לַעַז עַל מַלְכוּתְךָ: <b>כַּף הַקֶּלַע.</b> חֲתִיכַת עוֹר רְחָבָה עֲשׂוּיָה כְּמִין כַּף בְּאֶמְצַע הַקֶּלַע, שֶׁנּוֹתֵן בָּהּ הָאֶבֶן: <b>וְהָיָה כִּי יַעֲשֶׂה ה׳ וְגוֹ׳.</b> וְתִמְלוֹךְ: <b>וְלֹא תִהְיֶה וְגוֹ׳ לְפוּקָה.</b> לְכִשָּׁלוֹן, כְּמוֹ (נחום ב:יא): ״לְפִיק בִּרְכַּיִם״, שֶׁאִם הָיִיתָ עוֹשֶׂה זֹאת, לֹא יִהְיֶה לְךָ פִּתְחוֹן פֶּה לִרְדּוֹת אָדָם לְדוֹרוֹת הַבָּאִים עַל שְׁפִיכוּת דָּמִים: <b>וּלְהוֹשִׁיעַ אֲדֹנִי לוֹ.</b> שֶׁתִּנְקוֹם אַתָּה אֶת נִקְמָתְךָ: <b>כְּלִיתִנִי.</b> מְנַעְתְּ אוֹתִי, כְּמוֹ (תהלים מ:יב): ״לֹא תִכְלָא רַחֲמֶיךָ״; ״לֹא יִכְלֶה מִמְּךָ״ (בראשית כג:ו): <b>וְהוֹשֵׁעַ יָדִי לִי.</b> מוּסָב עַל <b>מִבּוֹא בְדָמִים</b>, מ״ם שֶׁל מִבּוֹא מְחוּבֶּרֶת עַל וְהוֹשֵׁעַ, כְּמוֹ מִבּוֹא בְדָמִים וּמֵהוֹשֵׁעַ יָדִי לִי: <b>בְּצֵאת הַיַּיִן מִנָּבָל.</b> (תרגום:) ״כַּד פַּג חַמְרָא מִנָּבָל״: <b>וַיָּמָת לִבּוֹ.</b> שֶׁנִּצְטַעֵר עַל הַמִּנְחָה שֶׁהוּבְאָת לְדָוִד: <b>כַּעֲשֶׂרֶת הַיָּמִים.</b> שִׁבְעַת יְמֵי אֶבְלוֹ שֶׁל שְׁמוּאֵל תָּלָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹּא יִתְעָרֵב אֵבֶל רָשָׁע בְּאֶבְלוֹ, וְאַחַר כָּךְ חָלָה שְׁלֹשָׁה יָמִים וָמֵת, כְּעִנְיָן שֶׁנֶּאֱמַר: ״וַיִּגֹּף ה׳ אֶת נָבָל״, וְאָמַר מַר (שמחות ג ט): חָלָה שְׁלֹשָׁה יָמִים וָמֵת, זוֹ הִיא מִיתַת מַגֵּפָה. וְרַבּוֹתֵינוּ אָמְרוּ (ראש השנה יח א): אֵלּוּ עֲשֶׂרֶת יְמֵי תְשׁוּבָה, שֶׁהִמְתִּין לוֹ הַקָּדוֹשׁ בּרוּךְ הוּא שֶׁיַּחֲזוֹר בִּתְשׁוּבָה. וְיֵשׁ אוֹמְרִים: כְּנֶגֶד עֶשֶׂר לְגִימוֹת שֶׁנָּתַן נָבָל לְעַבְדֵי דָוִד, שֶׁשָּׁלַח לוֹ דָּוִד עֲשָׂרָה נְעָרִים וְהֶאֱכִילָן: <b>אֶת רִיב חֶרְפָּתִי.</b> גִּדּוּפַי שֶׁחֵרְפַנִי (שמואל א פסוק י): הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים: <b>וְאֶת עַבְדּוֹ חָשַׂךְ מֵרָעָה.</b> שֶׁלֹּא הֲרַגְתִּיו: <b>מְעוּכָה.</b> נְעוּצָה: <b>חַי ה׳.</b> יֵשׁ אוֹמְרִים, לְיִצְרוֹ נִשְׁבַּע, וְיֵשׁ אוֹמְרִים, לַאֲבִישַׁי נִשְׁבַּע, אִם תַּהֲרֹג אֶת הַצַּדִּיק, אֲנִי אֲעָרֵב דָּמְךָ בְּדָמוֹ: <b>כִּי אִם ה׳ יִגָּפֶנּוּ.</b> יְקָרֵב מִיתָתוֹ: <b>אוֹ יוֹמוֹ יָבֹא.</b> יוֹם שֶׁזְּמַן מִיתָתוֹ בּוֹ: <b>צַפַּחַת.</b> צְלוֹחִית: <b>הֱסִיתְךָ בִי.</b> לִשְׂנָאָתִי, כָּל הֲסָתָה לְשׁוֹן שׂוּמָה, אמיטמנ״ט בלע״ז: <b>יָרַח מִנְחָה.</b> יְקַבֵּל בְּרַחֲמִים תְּפִלָּתִי, לְהָשִׁיב חֲמָתְךָ מִמֶּנִּי: <b>כִּי גֵרְשׁוּנִי.</b> מֵאֶרֶץ יִשְׂרָאֵל: <b>לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים.</b> הַיּוֹצֵא מֵאֶרֶץ יִשְׂרָאֵל לְחוּץ לָאָרֶץ בִּזְמַן הַבַּיִת, כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה וְיוֹנָתָן תִּרְגֵּם: ״אִיזִיל דָּוִד בֵּינֵי עַמְמַיָּא פָּלְחֵי טָעוּתָא״: <b>הַקֹּרֵא.</b> עוֹף שֶׁשְּׁמוֹ קוֹרֵא, ובלע״ז פרדי״ץ, וְכֵן (ירמיהו יז:יא): ״קֹרֵא דָגַר וְלֹא יָלָד״, וּמְרַדֵּף אַחַר קִנֵּי שְׁאָר עוֹפוֹת, וְיוֹשֵׁב עַל בֵּיצֵיהֶם: <b>יָשִׁיב לָאִישׁ.</b> לְכָל צַדִּיק וְצַדִּיק: <b>עַתָּה אֶסָּפֶה יוֹם אֶחָד.</b> שֶׁמָּא יֶאֱרֹב וְיָבֹא עָלַי פִּתְאוֹם: <b>וְלָמָּה יֵשֵׁב עַבְדְּךָ וְגוֹ׳.</b> וְאֶהְיֶה לְךָ לְמַשָּׂא: <b>יָמִים וְאַרְבָּעָה חֳדָשִׁים.</b> מִעוּט יָמִים שְׁנַיִם, וְאִי אֶפְשָׁר לְפָרֵשׁ יָמִים זֶה שָׁנָה, שֶׁהֲרֵי לֹא הָלַךְ דָּוִד אֵצֶל אָכִישׁ עַד שֶׁמֵּת שְׁמוּאֵל, וְשָׁאוּל לֹא מָלַךְ אַחַר מִיתַת שְׁמוּאֵל אֶלָּא אַרְבָּעָה חֳדָשִׁים, כְּמוֹ שֶׁשָּׁנִינוּ בְּסֵדֶר עוֹלָם וְגַם מִמִּנְיַן שְׁנוֹתָיו שֶׁל עֵלִי, וְעֶשְׂרִים שָׁנָה שֶׁהָיָה הָאָרוֹן בְּקִרְיַת יְעָרִים, הֲרֵי שִׁשִּׁים שָׁנָה, צֵא מֵהֶם חֲמִשִּׁים וּשְׁתַּיִם שֶׁל שְׁמוּאֵל, וְשָׁנָה אַחַת לְעִבּוּרוֹ עִם אַרְבָּעָה חֳדָשִׁים הַלָּלוּ, וְשֶׁבַע שָׁנִים שֶׁמָּלַךְ דָּוִד בְּחֶבְרוֹן קֹדֶם שֶׁהֵבִיא אֶת הָאָרוֹן מִקִּרְיַת יְעָרִים, נִמְצָא שֶׁלֹּא מָלַךְ שָׁאוּל אַחַר מִיתַת שְׁמוּאֵל, יוֹתֵר מֵאַרְבָּעָה חֳדָשִׁים: <b>וַיַּעַל דָּוִד.</b> לְשׁוֹן הוֹוֶה, הוּא תָּמִיד הָיָה רָגִיל בְּכָךְ: <b>בּוֹאֲךָ שׁוּרָה.</b> (תרגום:) ״מִן מַעֲלָנָא דְחַגְרָא״: <b>אֶל פְּשַׁטְתֶּם.</b> לָמֶ״ד מִתְחַלֶּפֶת בְּנוּ״ן, כְּמוֹ ״וַיַּעַשׂ לוֹ נִשְׁכָּה״ בְּסֵפֶר עֶזְרָא (נחמיה יג:ז), כְּמוֹ לִשְׁכָּה: <b>וּשְׁמוּאֵל מֵת.</b> הֲרֵי כְּבָר נֶאֱמַר ״וַיָּמָת שְׁמוּאֵל״, אֶלָּא לְפִי שֶׁבָּא לְדַבֵּר בְּשָׁאוּל שֶׁהוּצְרַךְ לִדְרֹשׁ בְּבַעֲלַת אוֹב, פָּתַח וְאָמַר ״וּשְׁמוּאֵל מֵת״, שֶׁאִלּוּ הָיָה קַיָּם, מִמֶּנּוּ הָיָה שָׁאוּל דּוֹרֵשׁ, וְשָׁאוּל הֵסִיר הָאוֹבוֹת, וְהֻצְרַךְ לְבַקֵּשׁ אִשָּׁה בַּעֲלַת אוֹב: <b>וַיִּסְפְּדוּ לוֹ כָל יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ.</b> (תרגום:) וּסְפָדוּ עֲלוֹהִי כָּל יִשְׂרָאֵל וּקְבָרוּהִי בְּרָמָתָא וּסְפָדוּ עֲלוֹהִי אֱנָשׁ בְּקַרְתֵּיהּ״; ׳וּבְעִירוֹ׳ מוּסָב עַל ׳וַיִּסְפְּדוּ לוֹ׳, סְפָדוּהוּ בָרָמָה כְּשֶׁקְּבָרוּהוּ, וּסְפָדוּהוּ אִישׁ בְּעִירוֹ״: <b>גַּם בָּאוּרִים.</b> לְפִי שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים, לֹא נַעֲנָה: <b>וַיִּתְחַפֵּשׂ שָׁאוּל.</b> ״שִׁנָּה בְּגָדָיו, וְכֵן ״הִתְחַפֵּשׂ וָבֹא בַמִּלְחָמָה״ (מלכים א כב:ל); וְכֵן ״בְּרָב כֹּחַ יִתְחַפֵּשׂ לְבוּשִׁי״ (איוב ל:יח), וְכֵן תִּרְגֵּם יוֹנָתָן: ״וְאִשְׁתַּנִּי שָׁאוּל: <b>וַיָּבֹאוּ אֶל הָאִשָּׁה לָיְלָה.</b> יוֹם הָיָה, אֶלָּא מִתּוֹךְ צָרָתָם הָיָה דּוֹמֶה לָהֶם לַיְלָה, כָּךְ דָּרַשׁ רַבִּי תַּנְחוּמָא (פרשת אמור ב): <b>מִתְנַקֵּשׁ.</b> מְבַקֵּשׁ תַּקָּלָה: <b>וַתִּזְעַק בְּקוֹל גָּדוֹל.</b> שֶׁרָאֲתָהוּ עוֹלֶה שֶׁלֹּא כְּדֶרֶךְ הָעוֹלִים, שֶׁהַמַּעֲלֶה בִּזְכוּרוֹ, עוֹלִים רַגְלֵיהֶם לְמַעְלָה, וְזֶה עוֹלֶה רֹאשׁוֹ לְמַעְלָה, בִּשְׁבִיל כְּבוֹדוֹ שֶׁל שָׁאוּל (תנחומא שם): <b>אֱלֹהִים רָאִיתִי עֹלִים מִן הָאָרֶץ.</b> מַלְאָכִים שְׁנַיִם, מֹשֶׁה וּשְׁמוּאֵל, שֶׁנִּתְיָרֵא שְׁמוּאֵל שֶׁמָּא אֲנִי מִתְבַּקֵּשׁ בַּדִּין, וְהֶעֱלָה מֹשֶׁה עִמּוֹ (כדאיתא בחגיגה ד ב): <b>מַה תָּאֳרוֹ.</b> שְׁלֹשָׁה דְבָרִים נֶאֶמְרוּ בָּאוֹב: הַמַּעֲלֶה אוֹתוֹ, רוֹאֵהוּ וְאֵינוֹ שׁוֹמֵעַ קוֹלוֹ, וְהַנִּשְׁאָל לוֹ, שׁוֹמְעוֹ וְאֵינוֹ רוֹאֵהוּ, וּלְפִיכָךְ שָׁאַל מַה תָּאֳרוֹ, וְאַחֵר, לֹא רוֹאֵהוּ וְלֹא שׁוֹמְעוֹ (תנחומא שם): <b>וְהוּא עֹטֶה מְעִיל.</b> שֶׁהָיָה רָגִיל לִלְבֹּשׁ מְעִיל, שֶׁנֶּאֱמַר ״וּמְעִיל קָטֹן תַּעֲשֶׂה לּוֹ אִמּוֹ״ (שמואל א ב:יט), וּבִמְעִילוֹ נִקְבַּר, וְכֵן עָלָה, וְכֵן לֶעָתִיד לָבֹא יַעַמְדוּ בִּלְבוּשֵׁיהֶם (תנחומא שם): <b>הִרְגַּזְתָּנִי.</b> הֶחֱרַדְתָּנִי: <b>גַּם בְּיַד הַנְּבִיאִים גַּם בַּחֲלֹמוֹת.</b> אֲבָל בָּאוּרִים וְתֻמִּים לֹא אָמַר לוֹ, וְאַף עַל פִּי שֶׁשָּׁאַל בָּהֶם כְּמוֹ שֶׁאָמוּר לְמַעְלָה, שֶׁהָיָה בּוֹשׁ מִמֶּנּוּ עַל שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים: <b>וָאֶקְרָאֶה לְךָ.</b> לְשׁוֹן וָאֶזְעַק אַחֲרֶיךָ, כְּמוֹ ״נִקְרֹא נִקְרֵיתִי בְּהַר הַגִּלְבֹּעַ״ (שמואל ב א:ו); וּכְמוֹ ״וְשָׁם נִקְרָא אִישׁ בְּלִיַּעַל״ (שמואל ב כ:א), הֻצְרַכְתִּי לִהְיוֹת נִקְרָא אֵלֶיךָ, שֶׁתּוֹדִיעֵנִי מָה אֶעֱשֶׂה: <b>וְלָמָּה תִּשְׁאָלֵנִי.</b> הֲרֵי שָׁאַלְתָּ מִן הַנְּבִיאִים הַחַיִּים: <b>וַיְהִי עָרֶךָ.</b> (תרגום:) ״וַהֲוָה בְּסַעֲדֵיהּ דְּגַבְרָא דְאַתְּ בְּעֵיל דּבָבֵיהּ״: <b>עָרֶךָ.</b> לְשׁוֹן שׂוֹנֵא וְכַמָּה יֵשׁ בַּמִּקְרָא, ״וּמָלְאוּ פְנֵי תֵבֵל עָרִים״ (ישעיהו יד:כא); ״וְהִשְׁמַדְתִּי עָרֶיךָ״ (מיכה ה:יג); ״חֶלְמָא לְשָׂנְאָךְ וּפִשְׁרֵהּ לְעָרָךְ״ (דניאל ד:טז): <b>לְרֵעֲךָ לְדָוִד.</b> וּבְחַיָּיו לֹא הִזְכִּיר לוֹ שְׁמוֹ, אֶלָּא ״וּנְתָנָהּ לְרֵעֲךָ הַטּוֹב מִמְּךָ״ (שמואל א טו:כח), לְפִי שֶׁהָיָה יָרֵא מִמֶּנּוּ שֶׁלֹּא יַהַרְגֵנּוּ, לְפִי שֶׁמְּשָׁחוֹ לַמַּלְכוּת (תנחומא שם): <b>אַתָּה וּבָנֶיךָ עִמִּי.</b> בִּמְחִצָּתִי: <b>עֵגֶל מַרְבֵּק.</b> (תרגום:) ״עֵגֶל פָּטִים״: <b>מִיּוֹם נָפְלוֹ.</b> מִיּוֹם חֲנָיָתוֹ עָלַי: <b>וַיָּבֹאוּ עַד נַחַל הַבְּשׂוֹר.</b> שֵׁשׁ מֵאוֹת אִישׁ: <b>וְהַנּוֹתָרִים עָמָדוּ.</b> כְּשֶׁהִגִּיעוּ לְנַחַל הַבְּשׂוֹר, הָיוּ בָּהֶם עֲיֵפִים, וְנוֹתְרוּ שָׁם מִקְצָתָן: <b>אֲשֶׁר פִּגְּרוּ.</b> אֲשֶׁר נִמְנְעוּ, וְאוֹמֵר אֲנִי לְשׁוֹן אֲרָמִי הוּא, תַּרְגּוּם שֶׁל ״וְנֶהֶרְסוּ״ (יחזקאל ל:ד): <b>נֶגֶב הַכְּרֵתִי.</b> לִדְרוֹם שֶׁל פְּלִשְׁתִּים, מָצִינוּ בְּמָקוֹם אַחֵר פְּלִשְׁתִּים נִקְרָאִים גּוֹי כְּרֵתִים, ״יוֹשְׁבֵי חֶבֶל הַיָּם גּוֹי כְּרֵתִים״ (צפניה ב:ה): <b>לְמָחֳרָתָם.</b> לְמוּדִים הֵם עֲמָלֵקִים לִלְקוֹת בְּיוֹם מָחָר, כְּמוֹ שֶׁנֶּאֱמַר ״מָחָר אָנֹכִי נִצָּב״ (שמות יז:ט), לְכָךְ נֶאֱמַר לְמָחֳרָתָם: <b>אֶת כָּל הַצֹּאן וְהַבָּקָר.</b> שֶׁשָּׁבָה הַגְּדוּד מִנֶּגֶב יְהוּדָה וּמִנֶּגֶב כָּלֵב: <b>נָהֲגוּ.</b> אֲנָשִׁים מַנְהִיגִים וְהוֹלְכִים לִפְנֵי הַמִּקְנֶה הַהוּא, לְהִתְכַּבֵּד וּלְהִתְהַלֵּל, זֶה שְׁלַל דָּוִד: <b>מֵהַיּוֹם הַהוּא וָמָעְלָה.</b> לֹא נֶאֱמַר וָהָלְאָה, אֶלָּא וָמָעְלָה, כְּבָר הִנְהִיג אַבְרָהָם בְּחֹק זֶה (בראשית יד:כד): ״בִּלְעָדַי רַק אֲשֶׁר אָכְלוּ הַנְּעָרִים וְגוֹ׳״, הֵם הַיּוֹשְׁבִים עַל הַכֵּלִים, ״וְחֵלֶק הָאֲנָשִׁים״, הַהוֹלְכִים בַּמִּלְחָמָה בִּבְרֵאשִׁית רַבָּה (מג ט): <b>לְרֵעֵהוּ.</b> לְאוֹהֲבָיו: <b>אֲשֶׁר הִתְהַלֶּךְ שָׁם דָּוִד.</b> שֶׁהָיוּ מַחְבְּאִים אוֹתוֹ מִפְּנֵי שָׁאוּל: <b>וּפְלִשְׁתִּים נִלְחָמִים בְּיִשְׂרָאֵל.</b> כְּאָדָם הָאוֹמֵר נַחֲזוֹר לְעִנְיָן רִאשׁוֹן: <b>וַיִּשְׁמְעוּ אֵלָיו.</b> כְּמוֹ עָלָיו, עַל שָׁאוּל: <b>וַיִּשְׂרְפוּ אוֹתָם שָׁם.</b> תַּרְגּוּם: ״וּקְלוֹ עֲלֵיהוֹן כְּמָא דְקָלָן עַל מַלְכַיָּא״ תַּמָּן, כִּדְתְנַן (עבודה זרה יא א) שׂוֹרְפִין עַל הַמְּלָכִים וְלֹא מִדַּרְכֵי הָאֱמוֹרִי:",
    "text": "<b>And there was a man.</b> 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<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">I.e., the “<span>ו</span>” of <span>וְאֵלֶה</span> links 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…”</i> as we learned (in the Mishnah), \"… and the Elders [gave it over] to the Prophets…\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Maseches Avos 1:1.</i> <b>From Ramasayim Tsofim.</b> There were two hills each visible to the other.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Elkonoh lived in Romoh, see below verse 19; and he prophesied in Tsofim—Da’as Sofrim.</i><sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Maseches Megillah 14a.</i> Targum Yonoson renders <span>צוֹפִים</span>: \"of the disciples of prophets.\" <b>Elkonoh.</b> He was a Levite of the sons of Aviosof, the son of Korach —his ancestry is thus recorded in Divrei Hayomim.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">I Divrei Hayomim 6:19-23.</i> <b>From the land of Ephrayim.</b> [Targum] Yonoson renders \"on the mountain of the house of Ephrayim.\" The Midrash Aggadah [renders] <span>אֶפְרָתִי</span> —a palace dweller, an important person,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Rashi emphasizes that <span>אֶפְרָתִי</span> does not mean that he was from the tribe of Ephrayim because it has already been established that he was from the tribe of Leivi.</i> as in \"let us extend <span>אַפִּרְיוֹן</span> to Rabbi Shimon,\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Maseches Bava Metzia 119a.</i> [meaning] an expression of favor. <b>This man would go up.</b> This is the present tense, i.e., he would go up from one appointed season to another, to Shilo.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">He would go to Shiloh on the three pilgrimage festivals of Pesach, Shavuos and Sukkos.</i> 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.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Talmud Yerushalmi, Berachos 9:5.</i> <b>It happened on the day.</b> It happened on the festive day. <b>One choice portion.</b> One choice portion which is fit to be accepted with a friendly countenance.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"><span>אַפָּיִם</span> referring to the face rather than to the portion. Ralbag renders “a double sized portion.”</i> <b>Her rival.</b> Her husband's other wife, Penina. <b>Frequently anger.</b> Anger after anger, i.e., always.' Therefore it is written 'also [<span>גֵם</span>] anger.' She would say to her, \"Did you buy your older son a cloak today, or your younger son, a shirt?\" <b>In order that she should complain.</b> In order to make her complain. Our Rabbis explain, 'in order to make her storm,' that she pray. Penina had good intentions.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Maseches Bava Basra 16a.</i> <b>Her womb.</b> Lit., opposite her womb, and so is every expression of the word <span>.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See Rashi, Bereishis 7:16.</i></span><span>בְּעַד</span> <b>He would do this.</b> Elkonoh. <b>Year after year.</b> 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. <b>Am I not better to you.</b> Don't I love you more dearly. <b>Than ten sons.</b> That Penina has borne to me.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">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</i> <b>Eating in Shilo.</b> The '<span>ה</span>' is not dotted and the '<span>א</span>' is voweled with a short <i>kametz</i> and its [meaning is] 'after eating in Shilo and after drinking,'<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Eili therefore suspected that she was drunk because prayer usually takes place before eating or drinking—Da’as Sofrim.</i> and this expression is properly used both for masculine and feminine. After <span>אָכְלָה</span> is a gerund. It is constructed like <span>,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Vayikra 25:6.</i></span><span>לְאָכְלָה</span> an expression equivalent to an infinitive [i.e., <span>לֶאֶכוֹל</span>]. <b>And Eili the kohen was sitting on the chair.</b> On that day he was seated on a large chair,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">The defective spelling of <span>ישֵׁב</span> [instead of <span>יוֹשֵׁב</span>] indicates that he just recently sat down because he was a newly appointed judge. See Rashi Bereishis 19:1.</i> for he was appointed Judge over Yisroel. <b>Near the doorpost.</b> [Lit. on the doorpost] meaning near the doorpost. <b>Adonoy of Hosts.</b> 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,<sup class=\"footnote-marker\">17</sup><i class=\"footnote\"></i> 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?\" <b>If You look at.</b> In Maseches Berachos,<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Ibid.</i> our Sages expounded what they expounded. <b>Your maidservant.</b> [The word 'maidservant'] is stated three times in this verse, corresponding to the three mitzvos which a woman is commanded to observe.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">They are the laws of: 1. Menstruation <span>.2</span> <span>נִדָּה</span> Separation of the dough <span>.3</span> <span>חַלָּה</span> Kindling of the Shabbos lights [<span>הַדְלָקַת הַנֵּר</span>].</i> <b>Male offspring.</b> I.e., righteous men, as it is written, \"Two men [<span>אֲנָשִׁים</span>] who were righteous.\"<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">I Melachim 2:32.</i> <b>Males.</b> I.e., important men,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> See Maseches Berachos 31b.</i> as it is written, \"wise… and known men <span>]</span><span>אֲנָשִׁים</span><span>[</span>.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Devarim 1:13.</i> <b>Then I will give him to Adonoy.</b> I.e., that he be fit to be given to Adonoy. <b>And a razor.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">See Maseches Nazir 66a where the very same difference of opinion is discussed. R. Nehorai renders <span>מוֹרָה</span> meaning a razor as Scripture states regarding Shimshon, in Shoftim 13:5, “the razor [<span>מוֹרָה</span>] must not be wielded on his head.” And R. Yose holds that [<span>מוֹרָה</span>] is a connotation referring to the fear of man.</i></b> Targum Yonoson renders, \"and the fear [<span>וּמַרְוַת</span>] of man will not be upon him.\" <b>Watched her mouth.</b> He waited for her to stop, as Targum Yonoson renders, 'and Eili waited until she stopped.' <b>Watched.</b> An expression of waiting, as in, \"[and his father] kept the matter in mind <span>]</span><span>שָׁמַר</span><span>[</span>\"<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Bereishis 37:11.</i> i.e., waited, [and similarly] \"do not wait [<span>תִשְׁמוֹר</span>] for my sin.\"<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Iyov 14:16.</i> <b>Eili thought she was drunk.</b> Because they were not accustomed to praying silently. <b>No, my lord.</b> 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.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Maseches Berachos 31b.</i> <b>Do not deliver your maidservant.</b> 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. <b>For it is out of much grievance.</b> That I have spoken harshly to you. <b>Grievance.</b> In some instances, it [<span>שִֹיחִי</span>] is an expression of heartache. Another explanation of <span>מֵרֹב שִֹיחִי</span>, according to Targum, \"because of much provocation and anger, I have prolonged my prayer until now.\" <b>And anger.</b> My rival angers me. <b>Do not deliver.</b> An expression of giving over, as in, \"'Do not deliver me to the will of my tormentors.\"<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Tehillim 27:12.</i> <b>Your request.</b> The <span>א</span> is missing, to infer [<span>שֵׁלָתֵךְ</span>] an expression of children,<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Others render <span>שֵׁלָתֵך</span> as being derived from <span>שָׁלָל</span> [=plunder], meaning that her soon to be born son will “take of the goods [<span>שָׁלָל</span> of the Torah,” i.e., he will gain much knowledge and understanding of the Torah.—Radak</i> as in, \"and her young [<span>וּבְשִׁלְיָתָהּ</span>] who emerges from….\"<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Devarim 28:57.</i> <b>Will grant the request.</b> He foretold to her that her prayer had been accepted. <b>May your maidservant find favor.</b> To beg for compassion on her behalf. <b>And no longer had the [sad] look on her face.</b> Meaning the face of anger. <b>And came to their home… and Elkonoh knew.</b> From here [we learn] that a traveler is forbidden to have marital relations.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Maseches Kesubos 65a.</i> <b>And as the seasons and days passed.</b> The minimum of seasons [<span>תְּקוּפוֹת</span>] is two, and the minimum of days [<span>יָמִים</span>] is two. Hence, [she gave birth] after six months [=two seasons] and two days.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Maseches Rosh Hashanah 11a.</i> 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. <b>Shmuel.</b> After the Name of God [<span>א־ל</span>], and in reference to the incident he was so called, for I requested [<span>שָׁאַל</span>] him of <span>הַשֵׁם</span><span>[</span>=<span>מא־ל</span>]. <b>The festival offering.</b> [Targum renders] the sacrifices of the appointed seasons. <b>And his vow.</b> The vows he made between festivals he would offer on the next festival.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Ibid., 6a.</i> <b>When [the boy] will be weaned.</b> At the end of twenty-two (other versions, twenty-four) months, for that is the period for a child to nurse. <b>And shall remain there forever.</b> Forever in the Levitic sense,<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">It can also refer to the fifty year period of Yoveil.</i> i.e., fifty years as it is said, \"from the age of fifty he shall retire from the work force.\"<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Bamidbar 8:25.</i> Figuring as follows, we determine that Shmuel's lifetime was fifty-two years: Eili judged Yisroel for forty years.<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">I Shmuel 4:18.</i> On the day of Chana's prayer he was appointed judge.<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Above verse 9.</i> 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.<sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Below 6:1.</i> 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.\"<sup class=\"footnote-marker\">38</sup><i class=\"footnote\">I Shmuel 7:2.</i> 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. <b>But may Adonoy fulfill His word.</b> Because you requested of Him male offspring,<sup class=\"footnote-marker\">39</sup><i class=\"footnote\">Above, verse 11.</i> and Eili foretold you through Divine inspiration, \"the God of Yisroel will grant your request,\"<sup class=\"footnote-marker\">40</sup><i class=\"footnote\">Above, verse 17.</i> may '<span>ה</span> fulfill 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. <b>One <i>eiphah</i> of flour.</b> I heard in the name of Rabbi Yitzchok Halevi, that she brought one <i>eiphah</i> of flour, the equivalent of three <i>seahs,</i> from which to extract three tenths of an <i>eiphah</i> of fine flour, the required amount for one bull.<sup class=\"footnote-marker\">41</sup><i class=\"footnote\">See Bamidbar 15:8-9.</i> As we learned in the Mishnah:<sup class=\"footnote-marker\">42</sup><i class=\"footnote\">Maseches Menachos 76b.</i> The showbread was made of twenty-four tenths of an <i>eiphah</i> from twenty-four <i>seahs;</i> i.e., one tenth part of an <i>eiphah</i> of fine flour from each <i>seah</i> of wheat. <b>And a flask of wine.</b> For a libation. <b>Though the child was still a lad.</b> The Targum renders, 'though the child was still young.' <b>They brought the child to Eili.</b> 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.<sup class=\"footnote-marker\">43</sup><i class=\"footnote\"> 31b.</i> <b>Please my lord.</b> 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. <b>This is the child that I prayed for.</b> Do not say, \"this one shall die and another shall be given to you.\"<sup class=\"footnote-marker\">44</sup><i class=\"footnote\">Ibid.</i> <b>And I have dedicated him to Adonoy.</b> Just as a person who lends a utensil to his master, or lends him his son to serve him. <b>He is dedicated.</b> <i>Enpruntez</i> 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.<sup class=\"footnote-marker\">45</sup><i class=\"footnote\">Another interpretation of “<span>שָׁאוּל</span>” is 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.</i> <b>He then prostrated himself.</b> Shmuel. Others say, Elkonoh. <b>My mouth is enlarged.</b> Against Penina. <b>And there is no stronghold like our God.</b> There is no artist<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Rashi disregards the usual rendering of <span>צוֹר</span> [=Rock], which represents the awesome powers of ‘<span>ה</span> Who is able to change the laws of nature. Seen Devarim 32:4.</i> [<span>צַיָר</span>] like our God Who fashions a form within a form.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Maseches Berachos 10a.</i> <b>Do not abound in speaking so very proudly.</b> 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 <i>drash,</i> we follow Targum Yonoson's rendition [that she is referring to Nevuchadnetzar]. <b>Harshness.</b> Strong speech. Others explain <span>עָתָק</span> as an expression of something which is removed [from the truth], as in \"from there he moved [<span>וַיַעְתֵּק</span>] to the mountain.\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Bereishis 12:8.</i> [The meaning here being \"let not] falsehood come out of your mouth.\" <b>For a God of knowledge is Adonoy.</b> He knows what is in your hearts. <b>And by Him all actions are counted.</b> All people's deeds are counted before Him. <b>Counted.</b> An expression of number, as in, \"and the number [<span>וְתֹכֶן</span>] of bricks shall you give.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Shemos 5:18.</i> <b>The bows of the mighty are broken…</b> 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. <b>The sated have hired themselves out for bread.</b> [The sated] who do not need to hire themselves out for any work, He starves them and they must hire themselves out for bread, <b>And the hungry</b> Who would toil and weary themselves for food. <b>Have ceased.</b> From their toil. <b>Until the barren has born seven and she with many children….</b> While the barren woman has born seven,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> 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</i> 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.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Below verse 21.</i> Penina had ten children as it is stated, \"Am I not better to you than [the] ten sons of Penina?\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Above 1:8.</i> 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 <span>שִׁבְעָה</span><span>(</span>377<span>)</span> is equivalent to that of <span>שְׁמוּאֵל</span><span>(</span>377<span>)</span>. <b>His pious ones.</b> It is spelled <span>חֲסִידוֹ</span> \"His pious <i>one\"</i> but read <span>חֲסִידָיו</span> \"His pious <i>ones,\"</i> [meaning] whether a single one or many. Similarly \"may His adversaries be broken.\" [The reading is <span>מְרִיבָיו</span> \"His adversaries\" but] the spelling is <span>מְרִיבוֹ</span> \"His adversary,\" meaning whether a single adversary or many. <b>Let Him thunder against them from heaven.</b> The spelling is <span>עָלוּ</span> \"they have ascended\" meaning that even if they have ascended to the heavens, He thunders upon them and casts them down. <b>May Adonoy judge the ends of the earth.</b> He judges and punishes them. <i>Justisier</i> in O. F. <b>Served Adonoy in the presence of Eili the kohein.</b> From here [our Sages conclude] that \"whoever serves before a Torah scholar is considered as though he had served before the Divine Presence.\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Talmud Yerushalmi Eruvin 5:1. The reason being that a Torah scholar cleaves to ‘<span>ה</span> in his thoughts at all times so that even his physical activities are holy.</i> <b>The custom of the kohanim.</b> They established this law for themselves, since they rightfully inherited only the breast and the thigh of the peace offering. <b>Pot.</b> Fire pot. <b>Pan.</b> Cauldron. <b>Bowl.</b> Pan. <b>They had disgraced.</b> Meaning despised. <b>A lad girded with a linen robe.</b> [Targum renders] \"<span>כַּרְדּוּט</span> of linen,\" meaning a robe, for Targum Yonoson renders <span>מְעִילִים</span> in the passage <span>כִּי כֵן תִּלְבַּשְׁנָה הַבְּתוּלוֹת מְעִילִים</span> \"for such so <span>מְעִילִים</span> were worn by the maidens…\",<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">II Shmuel 13:18.</i> as <span>כַּרְדוּטִין</span>. <b>His mother would make for him a small robe.</b> From year to year. <b>Eili would then bless them.</b> This is the present tense, i.e., he would bless him every year. <b>Because of the request that he had made.</b> For himself a son. [Eili] would say to him, \"May <span>השם</span> grant 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. <b>That they would lie.</b> The explanation is according to the simple sense. Our Rabbis however said<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">In Maseches Yoma 9a-b.</i> that since they delayed [the sacrifice of] their birds<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> See Vayikra 15:29 and 22:6-8.</i> and they would wait until they would see their birds being offered, Scripture charges them as though they had lain with them.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">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.</i> <b>That I hear being passed on by Adonoy's people.</b> The rumor which <span>השם</span>'s people are spreading about you, an expression similar to, \"and they proclaimed [<span>וַיַעֲבִירוּ</span>] throughout the camp;<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Shemos 36:6.</i> meaning, they let out a rumor about you which is not good.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Although it was only a rumor, kohanim are held accountable even for an appearance of impropriety.</i> <b>Tries him.</b><span>וּפִלְלוֹ</span> is an expression of judgment, as in, \"and he shall pay by order of the judges <span>]</span><span>פְלִילִים</span><span>[</span>.\"<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Shemos 21:22.</i> <b>Judge.</b> The judge. <b>For it was Adonoy's will to kill them.</b> For their verdict had already been sealed.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">See Maseches Rosh Hashanah 18b.</i> Before the verdict is sealed however, Scripture states, \"for I do not desire the death of one who should die.\"<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Yechezkeil 27:32.</i> <b>The man of God came.</b> This was Elkonoh. <b>Have I not repeatedly revealed Myself to your ancestor's family.</b> 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.'\"<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Ibid., 20:7.</i> <b>Have I not repeatėdly revealed Myself.</b> Did you know that this favor and greatness I gave to Aharon.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Ralbag interprets this phrase as an affirmative statement, i.e., “I did indeed reveal myself to the…”</i> <b>Which I commanded you [to bring in My] Sanctuary.</b> Which I commanded in My dwelling place. <b>To feed yourselves from the choice parts…</b> This is an inverted sentence [meaning], \"you honor your sons more than Me ,\" <span>]</span><span>לְעַמִּי</span><span>[</span> before 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…\"<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Above verse 15.</i> <b>To feed yourselves.</b> [<span>לְהַבְרִיאֲכֶם</span>] is an expression of having a meal, as in, \"Please let my sister Tamar come and serve [<span>וְתַבְרֵנִי</span>] me bread.\"<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> II Shmuel 13:5.</i> <b>My people.</b> 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.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">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.</i> <b>I had indeed decreed.</b> 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.\"<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> Bamidbar 4:33.</i> 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].\"<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Ibid., 20:26.</i> However, at the time of the concubine,<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> See Shoftim Chapters 19-21.</i> 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 <i>kehunah gedolah</i> 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. <b>For I honor those who honor Me.</b> Pinchas' descendants who honored Me at Shittim.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Bamidbar 25:7-8.</i> And this happened in the days of Shlomo, that when the Temple was built, Shlomo dismissed Evyosor from being a <i>kohein [gadol]</i> to '<span>ה</span>, fulfilling the word of '<span>ה</span> which He had spoken concerning Eili's family.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> I Melochim 2:27.</i> And Tzadok became the <i>kohein gadol,</i> because he was of Pinchas' descendants; he is so listed in the genealogical records in Divrei Hayomim.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">I Divrei Hayomim 6:35-38.</i> <b>And those who dishonor Me will be cursed.</b> By. themselves, when I will withdraw Myself from them.<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Referring to Eili’s sons from whom the <i>kehunah gedolah</i> would be removed in the time of Shlomo Hamelech.</i> <b>I shall cut off your arm.</b> I.e., the power which you exert in My House, for you say, \"or else I will take it by force.\" <b>And you will see a rival [in My] Sanctuary.</b> 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. <b>Throughout all the good that He will bring upon Yisroel.</b> 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.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">I Melochim 8:56.</i> Yehudah and Yisroel were numerous, like the sand that is by the sea.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Ibid. 4:20.</i> And Yehudah and Yisroel dwelt in security, each man under his grapevine and under his fig tree… all the days of Shlomo.\"<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Ibid. 5:5.</i> <b>But there will be no elder in your family.</b> 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. <b>And sadden.</b><span>וְלַאֲדִיב</span> is the same as <span><sup class=\"footnote-marker\">33</sup><i class=\"footnote\">See Devorim 28:65.</i></span><span>וְלַדְאִיב</span> [disillusioned]. <b>Will die as [young] men.</b> Young. There is no comparison between the mourning for a young man and the mourning for a child.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">Whose loss though tragic, is less keenly felt than the loss of a young man.</i> <b>This is the sign to you.</b> 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<sup class=\"footnote-marker\">35</sup><i class=\"footnote\">He needed a sign in the near future to authenticate the prophecy that all the punishments described will come true.</i> 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.\"<sup class=\"footnote-marker\">36</sup><i class=\"footnote\">Above verses 32-33.</i> <b>A faithful kohein.</b> Tzadok. <b>For a silver coin.</b> In order to earn a <span>מָעָה</span> silver coin. <b>Silver coin.</b> with a weight of twenty <i>gerah.</i><sup class=\"footnote-marker\">37</sup><i class=\"footnote\">Shemos 30:13.</i> <b>Let me be included.</b> Let me to join. <b>Was rare.</b> Was withheld,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">It was therefore considered precious and dear [=<span>יָקָר</span>].</i> as in, \"and a man of understanding speaks sparingly <span>]</span><span>יֲקר</span><span>[</span>\",<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Mishlei 17:27.</i> meaning that who speaks sparingly is an understanding man. <b>Prophetic vision was not widespread.</b> Prophecy was not revealed.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">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.</i><span>נִפְרָץ</span> is an expression similar to, \"and you shall spread [<span>וּפָרַצְתָּ</span>] westward and eastward.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Bereishis 28:14.</i> <b>And Shmuel was lying.</b> 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.\" <b>In the Temple of Adonoy.</b> Where the Ark of God was. <b>Adonoy called.</b> And a voice emanated from the Temple of God, from the Holy of Holies, which called, \"Shmuel!\" The end of the above verse<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">As is indicated by the <span>אֶתְנַחְתָּא</span> under the word <span>שֹׁכֵכ</span> to separate it from ‘<span>בְּהֵיכַל ה</span>.</i> is connected to the verse that follows. This is what is inferred by the verse, \"the Lord thunders wonderously with His voice.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Iyov 37:5.</i> Eili was a kohein, and was watching from within, while Shmuel was a Levite and lying without. Yet, the voice [of '<span>ה</span>] jumped over Eili to Shmuel. <b>[Shmuel] had not yet known Adonoy.</b> He had not yet recognized the nature of the prophetic voice.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">He was thus unfamiliar with the ways ‘<span>ה</span> calls man, and he therefore thought that the voice was Eili’s.</i> Every time the word '<span>טֶרֶם</span>' appears in Scripture, it means 'not yet,' as rendered by the Targum '<span>עַד לָא</span>' [not yet]. It does not mean 'before.' This verse proves it. And another [proof of this] is the verse <span>כִּי טֶרֶם תִּירְאוּן</span> which is rendered as \"that you do not yet fear,\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Shemos 9:30.</i> is a more explicit verse proving this. Also, <span>וְכֹל שִֹיחַ הַשָֹּדֶה טֶרֶם יִהְיֶה בָאָרֶץ</span> [\"all plants of the field were not yet on the earth\"].<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Bereishis 2:5.</i> <b>And Shmuel said, \"Speak.\"</b> He did not mention the Name of the Deity as Eili had commanded him, because he said [to himself], 'Perhaps it is another voice.'<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">See Maseches Shabbos 113b.</i> <b>To do something.</b> This refers to the capture of the Ark by the Philistines.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Also, this may be referring to the destruction of the Mishkon in Shiloh which happened after the Ark was captured.</i> <b>Will ring.</b> An expression similar to [<span>צִלְצָלִים</span>], cymbals, <i>tintiner,</i> in O. F. <b>I will begin to destroy.</b> 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. <b>I will begin to destroy.</b> <i>Commencant e espleiant,</i> in O. F. <b>That his sons were blaspheming themselves.</b> It should properly state, 'blaspheming Me' but Scripture euphemized.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> See Mechilta Beshalach 15:7 for a listing of other places where Scripture euphemized out of reverence to ‘<span>ה</span>. Ralbag, however, interprets this verse that “they [Bnei Yisroel] cursed them [the sons of Eili].”</i> <b>Blaspheming.</b> Meaning, acting irreverantly, and similarly, every curse [<span>קְלָלָה</span>] is an expression of irreverence and disgrace. <b>He did not censure.</b> I.e., he did not darken [<span>כהה</span>] their faces by removing them from their high positions. <b>Such shall [God] do to you.</b> Like that very curse, that you shall not have worthy children. And that curse actually befell him even though he did tell him. <b>And did not withhold.</b> From here [the Sages concluded]: A curse of a wise man, even though pronounced on condition, will be realized.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Maseches Makos 11a.</i>  <b>He is Adonoy.</b> He is the Master and everything is His. <b>For Adonoy revealed Himself to Shmuel.</b> Because Scripture stated above, \"The word of Adonoy was rare in those days,\"<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Above 3:1.</i> it states here that from now on, for Shmuel's sake, He revealed Himself repeatedly.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Not only to Shmuel, but others also began to prophesy.</i> <b>The word of Shmuel went out to all of Yisroel.</b> 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.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">When Bnei Yisroel deserved punishment, ‘<span>ה</span> sometimes commanded them to go out and battle the Philistines even though it would end in their defeat.—Radak</i> <b>Even Haezer</b> [Lit. the rock of help]. This was not yet its name,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Obviously, because they were soundly defeated now.</i> for it was first called this name [later] in Shmuel's time, but here Scripture calls it by its future name. <b>And the war spread.</b> And the war spread. Similar to, \"and behold they were spread out [<span>נְטוּשִׁים</span>] across the face of the entire land\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Below 30:16.</i> and to \"and they were spread out [<span>וַיִנָּטְשׁוּ</span>] at Lehi.\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Shoftim 15:9.</i> <b>With every sort of plague in the wilderness.</b> 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].\" <b>A Binyaminite man.</b> This was Shaul,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">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</i> who grabbed the Tablets from the hands of Golyas and fled. <b>By the road looking out.</b> By the side of the road, he was anxiously waiting.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">He wanted to be situated in a place where a messenger would have to pass him first, and thus give him the news.</i> <b>His neck.</b> [Targum renders] <span>אַפַּרְקוּתֵיה</span>, the bone of the neck.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><span>מַפְרֶקֶת</span> is derived from <span>פֶּרֶק</span> [=link], meaning vertebra of which the bones of the neck and spine are made.</i> <b>To give birth.</b> Obviously [this word] means 'to give birth.' There is no similar form [in Scriptures]. However, Menachem<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Menachem was an authority on grammar and is often quoted by Rashi.</i> placed this verb in the section dealing with the word <span>יְלָלָה</span> 'wailing,' because her birth pangs came upon her with wailing. The root of '<span>יְלָלָה</span>' is the '<span>ל</span>' alone. <b>Came suddenly.</b> Differed from what normally occurs, therefore she died. <b>Her labor pains.</b> [<span>צִרֶיהָ</span>=hinges], i.e., 'the hinges of the doors of her womb';<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> See Bechoros 45a.</i><i>chardonel</i> in O. F. <b>I chavod.</b> There is no glory; similar to, \"He will save <span>\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Iyov 22:30.</i></span><span>אִי נָקִי</span> one who is not innocent, [meaning the same as] <span>אֵין נָקִי</span>. <b>Because of the capture of.</b> Meaning the same as 'to the capture of', but it is unnecessary to remove the expression of 'to' for one who understands its meaning. <b>Because of the capture of.</b> <i>Envers etweirs l'estre pris</i> in O. F. <b>And because of her father-in-law.</b> I.e., because of this misfortune that her father-in-law and husband had perished. <b>Beside Dagon.</b> The idol was made in the form of a fish.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> From the word <span>דָג</span> [=fish]. Some say that from the waist up it had a human form with hands, and from the waist down it looked like a fish.</i> <b>The threshold.</b> The equivalent of <span>אַסְקוּפָה</span> [=threshold]. <b>And He devastated them.</b> An expression [<span>שְׁמָמָה</span>] meaning desolation. <b>With hemorrhoids.</b> The mesentery of the large intestine, a plague of the rectum. Mice would enter their recta, disembowel them, and crawl out. <b>And they were afflicted internally.</b><span>וַיִשָֹּתְרוּ</span> is identical with <span>וַיִסָּתְרוּ</span> for it is listed in the Masora among those words written with a '<span>שֹ</span>' and explained as though it were written with a '<span>ס</span>' meaning \"there was a plague in the hidden parts of the body.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Or it may mean that the plague occurred at night when it was dark and they were unable to see the <span>שְׁרָצִים</span>, i.e., the plague was hidden from them.—Da’as Sofrim</i> <b>Deadly upheaval.</b> 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.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Below 7:10.</i> It is so explained in the Aggadah of Thirty-Two Rules of R. Eliezer, the son of R. Yose Haglili. <b>How we should send it back.</b> 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. <b>A guilt-offering.</b> As an indication that you confess that you have betrayed Him. <b>Then you will be healed, and you will realize.</b> That He did this, for why wouldn't His hand turn away from you then? <b>Philistine rulers.</b> They were five, as it is stated, \"The Azites, the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites.\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Yehoshua 13:3.</i> <b>Nursing cows.</b> Nursing. <b>Which have not borne a yoke.</b> 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. <b>In the box.</b> <i>Escrin</i> in O. F. <b>Confined in the house.</b> '<span>כָּלוּ</span>' is an expression of '<span>כֶּלֶא</span>' [imprisonment]. <b>Set on a straight course.</b> This word is a grammatical hermaphrodite.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">The “<span>י</span>” of <span>וַיִשַּׁרְנָה</span> is the masculine form and the “<span>נה</span>” is indicative of the feminine form.</i> This teaches us that even the young recited a song,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> And, therefore, the combination of the masculine and feminine forms.</i> \"Sing aloud, sing aloud, O Ark of acacia wood! Exalt yourself…\" as stated in Maseches Avodah Zorah.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> 24b. The cows literally sang an intelligible praise to ‘<span>ה</span>. They were given the miraculous power to sing just as Bilam’s donkey was given the power of speech in Bamidbar 22:28-30.</i> According to its simple meaning, '<span>וַיִשַּׁרְנָה</span>' is an expression meaning 'straight,' i.e. they followed a straight path. <b>Lowing as they walked.</b> This is an expression of the cry [<span>גְּעִיָה</span>] of cattle. <b>Beis Shemesh.</b> Yisroel was there.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Although <span>בֵּית שֶׁמֶשׁ</span> was one of the cities belonging to kohanim [Yehosua 21:16], nonetheless man Bnei Yisroel lived there and in adjacent areas.—Da’as Sofrim</i> <b>And they rejoiced to see.</b> 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.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">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.</i> <b>Open village.</b> A village without a wall. <b>The large rock.</b> This is the large rock previously mentioned, for the '<span>ל</span>' comes in place of the '<span>נ</span>' [in the word '<span>אָבֵל</span>'], similar to '<span>נִשְׁכָּה</span>' instead of '<span>לִשְׁכָּה</span>' [chamber], in the book of Nechemyah.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> 13:7.</i> And because they experienced mourning there,<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> See below verse 19.</i> they called it '<span>אָבֵל</span>'. <b>Seventy men, fifty thousand men.<sup class=\"footnote-marker\">9</sup></b> Targum Yonoson renders, 'And He killed of the elders of the people seventy men, and of the community fifty thousand men.'<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Another opinion is that this figure also includes the number of Philistines that were killed as a result of their irreverence towards the Ark.</i> 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.'<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Maseches Sotah 35b.</i> <b>They appointed.</b> Designated. <b>From the time the Ark came to rest in Kiryas Yearim.</b> 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. <b>The house … was drawn after Adonoy.</b> Through Shmuel who would travel from city to city, judging and reproving them.  <span>וַיִנָּהוּ</span>' is an expression of drawing; in Aramaic, '<span>תִּתְּנֵהוּ לְפוּלְחָנִי</span>' [they were drawn after My worship]. And similarly '<span>וְלֹא נֹהַּ בָּהֶם</span>' it is no use to attract them to good.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Yechezkeil 7:11.</i> Menachem classifies '<span>וַיִנָּהוּ</span>' as an expression of lamentation, as in '<span>נְהִי נִהְיָה</span>' [a lament has come to be].<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Michoh 2:4.</i> And similarly '<span>וְלֹא נֹהַּ בָּהֶם</span>' [is rendered as, 'and they will have no remorse']. And the meaning of '<span>וַיִנָּהוּ אַחֲרֵי ה</span>' is, \"they lamented their evil deeds, and returned after '<span>ה</span>.\" Another explanation is that '<span>וַיִנָּהוּ</span>' means 'and they gathered,' as in, \"And all the nations will be gathered into it [Yerusholayim]\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Yirmiyohu 3:17.</i> which the Targum renders, \"And all nations will gather into it to worship.\" In this manner, the verse '<span>וְלֹא נֹהַּ בָּהֶם</span>' may be rendered <span>לֹא מֵהֶם</span> \"neither from them,\" <span>וְלֹא מֵהֲמוֹנָם</span> \"nor from their multitude <span>וְלֹא [מִ]נֹהַּ [שֶׁ]בָּהֶם</span> meaning nor from their gathering. <b>They drew water and poured it out.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Perhaps as Dovid did in II Shmuel 23:16.</i></b> Targum Yonoson renders, \"and they poured out their hearts like water, in repentance, before '<span>.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See Eichah 2:19.</i></span><span>ה</span> And according to its simple meaning, it is merely symbolic of humility, [i. e.,] we are before You like these poured out waters.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">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 ‘<span>ה</span>.</i> <b>Shmuel judged.</b> Between two litigants regarding monetary matters between them,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">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.</i> or concerning sins which they had committed. <b>And offered it all as a burnt offering.</b> The <span>כְּתִיב</span> is '<span>וַיַעֲלֶהָ</span>' because it was a female.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Although the <span>קְרִי</span> is in the male form.</i> From here our Rabbis deduced that a female animal is acceptable as a burnt offering on a private altar.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"></i> <b>Until below Beis Kor.</b> Below Beis Sharon. <b>And Shein.</b> The peak of the rock.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Or <span>שֵׁן</span> may 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.</i> <b>They were swayed.</b> Themselves.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> <span>וַיִטּוּ</span> is in the <span>קַל</span> [simple] form.</i> <b>[They] perverted.</b> Something else, i.e., justice.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"><span>וַיַטּוּ</span> is in the <span>הִפֽעִיל</span> [causative] form.</i> Our Rabbis said<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Maseches Shabbos 56a.</i> 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,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">They did not travel, but rather settled in <span>בְּאֵר שֶׁבַע</span> and would summon litigants to their court. Because the litigants had to pay additional travel expenses to go to <span>בְּאֵר שֶׁבַע</span>, many chose to forgo their claims and thereby corrupting the justice system.</i> in order to increase the income of their agents and scribes. <b>The matter was wrong.</b> Because they said, \"to judge us like all the nations.\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> 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…”</i> <b>But warn them.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">See Bereishis 43:3.</i></b> Warn them that the fear of their king be upon them.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">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.</i> <b>And to produce his implements of war.</b> To train them as craftsmen, blacksmiths, and carpenters. <b>For perfumers.</b> Who prepare perfumes and spices for his wives' cosmetics.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Being that this verse deals with the preparation of food, <span>רַקָּחוֹת</span> may also be translated as confectioners or as people who produce the various spices used in the preparation of meats.</i> <b>To the land of Tzuph.</b> [Targum renders] 'into the land wherein there was a prophet.' <b>Tzuph.</b> [<span>צוּף</span>] meaning a seer.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> See above 1:1.</i> <b>Lest my father stop worrying about the donkeys.</b> Because his worry about us will grow so that he will forget the donkeys. <b>And worry.</b> <i>E dubitera</i> in O.F. <b>Our road.</b> The story about the donkeys, i.e., what has become of them, for whom we have gone all this way.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">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.</i> <b>What shall we bring to the man.</b> 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.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> 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</i> <b>And [we have no] gift.</b> Targum Yonoson renders, 'and there is nothing proper.' This is an expression of <span>יוֹשֶׁר</span> [=propriety]. Menachem, however, explains <span>תְּשׁוּרָה</span> as an expression of a tribute for the privilege of seeing a king or an important person; [<span>תְּשׁוּרָה</span> being] an expression related to <span>אֲשׁוּרֶנּוּ</span> [meaning] 'I behold them,'<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Bamidbar 24:17.</i> and I agree with his explanation.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">That <span>וּתְשׁוּרָה</span> is from the root <span>שוּר</span> [=to see].</i> <b>A quarter shekel.</b> One <i>zuz</i> of silver. <b>In former times in Yisroel.</b> The author wrote this verse,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">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 <span>רוֹאֶה</span>. 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 ‘<span>ה</span>, therefore the term <span>נָבִיא</span> [from the root <span>בוֹא</span>]. In Shaul’s case he was looking for a <span>רוֹאֶה</span> to tell him where his donkeys were. Others however, maintain that the author of this verse may have been Ezra or Yirmiyahu.</i> i.e., this is not part of the youth of Shaul's statement. <b>For the \"prophet\" of today.</b> The one who is called 'prophet' today was formerly called 'seer.' <b>As you enter the city you…</b> They prolonged their conversation in order to gaze upon Shaul's handsomeness.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">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.</i> <b>The high place.</b> 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. <b>Because he blesses the offering.</b> Targum Yonoson renders, <span>אֲרֵי הוּא פָּרִיס עַל מְזוֹנָא</span> 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.\" <b>As [surely as it is] day.</b> Just as the day exists.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">He said this to emphasize the truthfulness of his statement.—Radak</i> <b>Will rule over My people.</b> Will restrain [=will rule], similar to 'restrained [<span>עָצוּר</span>] and let free.'<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Devarim 32:36.</i> This is the function of the ruler, to restrain the people during war, that they not scatter or spread out one from another, and<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">In the time of peace…</i> to restrain each one from doing evil.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The phrase may be translated as “he will restrain them [the Philistines] from [attacing] My people”.—Radak</i> In our language, we call <span>מַעֲצוֹר</span><i>destenir,</i> in O.F. <b>Approached.</b> Targum Yonoson renders, 'met.' <b>But for whom does all of Yisroel desire?</b> Here he [Shmuel] hints to him the matter of the kingship. <b>At the head of the invited guests.</b> 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. <b>About which I told you.</b> Because Shmuel knew that Shaul would come, he ordered to give him a fine portion for his benefit.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">When the special portion that Shmuel had set aside was placed before Shaul, it publicized the honor that Shmuel as giving him.</i> <b>The thigh with what was attached to it.</b> The thigh and the hip above it.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> See Maseches Avodah Zara 25a for differing views of “what was attached to it.”</i> <b>Here is what remains.</b> From the portions of the invited guests, and has been set aside for you. <b>Put before you and eat.</b> In the final chapter of [Maseches] Zevochim,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"></i> 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<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">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.</i> [the thigh]. <b>For it was kept… until the appointed time.</b> Because for the appointed time of the banquet, this thigh had been reserved for you. <b>I told the [cook], I have invited the people.</b> 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. <b>And he spoke with Shaul on the roof.</b> Reproving him<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Based on Maseches Makos 11a that states that using the form of <span>וַיְדַבֵּר</span> for describing speech indicates harshness.</i> and teaching him to fear the Holy One, Blessed is He. <b>To pass ahead of us.</b> To go at a distance from us so that he will not hear our conversation. <b>And he went ahead.</b> The youth went ahead of them, but to Shaul he said, 'And you stand with me.' <b>By Rochel's Tomb, at the border of Binyomin.</b> 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.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">11:7.</i>  Tzeltzoch is a combination of the words <span>צֵל לַצַּח</span> of the Holy One, Blessed is He, Who is pure and ruddy;<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Shir Hashirim 5:10.</i> and this is Yerusholayim. <b>And is worrying about you.</b> Has fears concerning you; every expression of <span>דְּאָגָה</span> [worry] is an expression of fear; <i>dementer</i> in O.F. <b>Eilon Tavor.</b> The plain of Tavor. <b>The hill of God.</b> The hill of Kiryas Ye'arim, where the Ark of God was now resting. <b>Philistine officers.</b> Officers whom they had appointed over Yisroel, for they [the Philistines] were ruling over them and stationing officers in the cities of Yisroel.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The Philistines had been conquering parts of Eretz Yisroel and had appointed officers to govern the areas that they dominated.—Mahri Kra</i> <b>A band of prophets.</b> Targum Yonoson renders, 'a band of scribes.' '<span>חֶבֶל</span>' is a band, similar to, 'the <span>חֶבְלֵי</span> of the wicked surrounded me'<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">II Shmuel 22:6.</i> [rendered by Targum as], 'the bands of the wicked surrounded me.' <b>From the high place.</b> Targum Yonoson renders, 'from the banquet hall.' <b>And when these signs come upon you.</b> 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.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">And therefore “prepare yourself…”</i> <b>Prepare yourself as well as you can.</b> [Targum renders,] 'prepare for yourself regal garments, and make ready for yourself the court ritual,' as well as you can. <b>Then you shall go down to Gilgol ahead of me.</b> After you reign, you shall come down to Gilgol before me, i.e., before I go down. <b>And I will go down to you.</b> At the end of seven days after you will have gone down. <b>Wait.</b> You shall wait. <b>Transformed his heart.</b> [To] a spirit of royal power. <b>And who is their father?</b> Why do you wonder about the matter as to who is the father of the prophets? Is prophecy hereditary?<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Or <span>וּמִי אֲבִיהֶם</span> can 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 ‘<span>ה</span> is their teacher and just as He teaches the other prophets, He can teach Shaul too.—Radak</i> <b>But about the matter of the kingship he did not tell him.</b> He possessed a discretionary nature.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> See Maseches Megillah 13b.</i> <b>And Shaul… was singled out.</b> 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. <b>Is hidden by the baggage.</b> 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<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Vayikra 3.</i> explains that '<span>אֶל הַכֵּלִים</span>' refers 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.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> 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.</i> Thereupon they asked, and he accepted it. <b>God had touched.</b> [Targum renders], 'men who fear sin, in whose heart '<span>ה</span> has instilled fear.' <b>Each right eye.</b> Explain it literally.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">As a symbol of everlasting defeat.</i> But the Midrash Aggadah [explains it figuratively, that he said,] \"Bring me your Torah scroll which was given by the right hand [of God],<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">See Devarim 33:2.</i> and I will burn it, because He wrote in it, \"Neither an Ammonite nor a Moavite may enter [into Adonoy's community].\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">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.</i> <b>A sign of shame.</b> An insult. <b>Behind the cattle.</b> After the appointed time that the cattle come in from the field. <b>To his cattle.</b> To his animals. <b>He counted them in Bezek.</b> Our Rabbis said that he counted them using earthenware shards.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> 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.</i> Another explanation is that <span>בְּבָזֶק</span> means 'with pebbles,' i.e., he took a pebble from each one, and counted them, similar to, \"And he counted them with lambs,\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Below 15:4.</i> i.e., he took a lamb from each one, and counted them with the lambs, just as they would count them with half shekels.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> See Rashi Ibid.</i> Targum reders, in the verse, \"as one who loads a pebble [<span>אֶבֶן</span>] for throwing in a slingshot,\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Mishlei 26:8.</i> as one who loads a <span>בִּזְקָא</span> into 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 <span>בָזֶק</span> is the name of a place, mentioned in Shoftim, \"they found Adoni Bezek in Bezek.\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Shoftim 1:5.</i> <b>Who is it that says.</b> Derisively, \"Shaul will reign over us?\" Give them over and we will execute them. <b>Will reign over us.</b> As a question. <b>And Shmuel said, \"…and renew the kingdom there.\"</b> Because at first there was opposition in the matter, but now they unanimously agreed.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Shmuel merely invited them to Gilgol; it was not a command. See above 9:9 for a similar expression <span>וְנֵלְכָה</span>. 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.</i> <b>I have aged and become gray.</b> Our Rabbis said that he aged prematurely, as stated in Maseches Ta'anis.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> 5b.</i> <b>Whose ox have I taken?</b> For my work. <b>Whose donkey have I taken?</b> 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.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> 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.</i> <b>Whom have I oppressed?</b> Every expression of <span>מְרַצֶּה</span> which follows <span>עשֶׁק</span> [robbery], is an expression of \"robbed and oppressed,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Devarim 28:33.</i> one who robs the poor and oppresses them. <b>To look away from him.</b> In order to hide my eyes from the judgment because of the money [bribe]. <b>And I will give it back to you.</b> Whatever you will say. <b>And they said [as one], \"Witnessed.\"</b> 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.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> 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.</i> <b>Who produced Moshe and Aharon.</b> To be prepared for His mission to bring your forefathers out of Egypt. <b>And I shall enter into judgment.</b> I.e., I shall debate with you. <b></b><span>יְרֻבַּעַל</span>. This is Gideon.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> Shoftim 6:32. See Maseches Rosh Hashanah 25a.</i> <b>Bedan.</b> This is Shimshon who came from the tribe of Don.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"><span>בְּדָן</span>=“in Don” or <span>בֶּן דָן=בְּדָן</span> meaning “a member of Don’s tribe.”</i> <b>And Yiphtoch.</b> 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.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">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.</i> <b>Then both you.</b> You will live to a ripe old age, both you and the king. <b>Then Adonoy's hand will be against you and against your forefathers.</b> 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.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Maseches Yevamos 63b. When people sin, the past generations are also punished by having their grave sites disturbed.—Radak</i> <b>Stand up and see…</b> 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,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Shmuel demonstrated to the nation how unnecessary their request for a king was. Just as ‘<span>ה</span> responded immediately to Shmuel’s prayers for rain, so too would ‘<span>ה</span> answer his prayers to save the Bnei Yisroel from their enemies.</i> even though I am old. <b>Is today not the [season of the] wheat harvest?</b> And rain is a sign of a curse,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Maseches Ta’anis 12b.</i> and the Holy One, Blessed is He, is reluctant to visit punishment unnecessarily. Nonetheless, I have power, and I shall call to '<span>ה</span>, and He will make it thunder and rain. <b>Then you will know and see.</b> That it was unnecessary for you to ask for a king and to show disrespect towards me. <b>For the sake of His great Name.</b> For His fame has spread because of you, that He is your savior, and lest the fame of His greatness be lessened.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> This verse indicates that ‘<span>ה</span> will not abandon the Bnei Yisroel because of the lack of their own merits, in order to uphold His own Name.—Radak</i> <b>Adonoy has sworn.</b><span>הוֹאִיל</span> meaning he swore, as in, \"And Shaul made the people swear <span>]</span><span>וַיֹאֶל</span><span>[</span>.\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Below 14:24.</i> <b>And as for me, far be it from me.</b> Since you will do your part by returning to '<span>ה</span>, I also, far be it from me to stop praying on your behalf.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> 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.</i> <b>One year was Shaul in his reign.</b> Our Rabbis, of sainted memory, said,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Maseches Yoma 22b.</i> [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].\" <b>The Philistine governor.</b> They had a government official [who ruled] over Yisroel and they stationed him in Givas Binyomin.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Yonoson assassinated him as an open act of rebellion against the Philistines.—Radak</i> <b>Let the Hebrews hear.</b> That we have rebelled against the Philistines and they should beware of them. <b>And that Yisroel has become hateful.</b> Literally, they have come in bad odor with the Philistines, an expression of hatred. <b>To follow Shaul to Gilgol.</b> This is what Shmuel had said to him, \"you shall go down to Gilgol ahead of me.\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Above 10:8.</i> <b>To the east of Beis Oven.</b> [<span>קִדְמַת</span>] meaning the east of Beis Oven. <b>In thorn bushes.</b> A place where thorns are concentrated; <i>espineid</i> in O.F. <b>In the towers.</b> <i>Pleisiz</i> in O.F. <b>And in pits.</b> Cisterns. <b>Crossed the Yardein to the land of Gad.</b> To escape from the Philistines, because the Philistines were in the land of Canaan on the west side of the Yardein. <b>Hurried after him.</b> They hurried to go after him.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> I.e., to join forces with Shaul.</i> <b>He waited.</b> He waited.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> See Bereishis 8:10.</i> <b>Till the time set by Shmuel.</b> 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.\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> II Shmuel 4:2.</i> Here too, \"which was set by Shmuel,\" who had said to him, \"Wait seven days until I come to you.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Above 10:8.</i> <b>Bring me the burnt-offering.</b> A non-kohein is permitted to sacrifice on a high place. <b>What have you done?</b> 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. <b>At the appointed day.</b> At the beginning of the [appointed] day. <b>So I forced myself.</b> 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.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> 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.</i> <b>For now.</b> Before you had done this, <b>Adonoy would have established your kingship … forever.</b> Because when a high position is assigned to a person, it is assigned to him and to his descendants.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> See Maseches Megillah 13b.</i> <b>But now, your kingship shall not endure.</b> 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….\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> Devarim 17:20.</i> 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\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Devarim 18:19. And now that you failed to obey the commandment of ‘<span>ה</span> to obey His word as delivered by His prophets, you will be held accountable for your actions.</i> [to include] even a prophet's commandment. <b>Who were [still] with him.</b> For the people had scattered from him, and these remained. <b>The Valley of the Tzvo'im.</b> Where the Tzvo'im are found. This is the animal referred to by R. Meir when he said, 'also the <span>'.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Maseches Bava Kama 16a.</i></span><span>צָּבוֹעַ</span> Targum Yonoson renders, '<span>'<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Perhaps it is the hyena or the fox.</i></span><span>אֲפָעַיָא</span> and so did our Rabbis of sainted memory, explain, <span>צָבוֹעַ</span> is <span>,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> A particular species of snake.</i></span><span>אֶפְעֶה</span> a species of fierce and destructive animals. <b>A blacksmith was not to be found.</b> 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. <b>And all of Yisroel would go down to the Philistines.</b> And when Yiroel needed iron smiths to sharpen mattocks, axes and tools, they had to go down to the land of the Philistines. <b>His plowshare.</b> <i>Soc</i> in O.F. <b>His mattock.</b> <i>Coltre</i> in O.F. <b>His axe.</b> <i>Besague</i> in O.F. <b>His tools.</b> <i>Fosoir</i> in O.F. <b>There was a multi-edged file that was used for the tools.</b> For those who found it troublesome to go down to the Philistines to sharpen, had the <span>פְּצִירָה פִים</span>, <i>lime</i> in O.F., which has many mouths, i.e. many sharp and jagged surfaces to sharpen the tools and mattocks. <b>Three pronged pitchforks.</b> A fork similar to a pitchfork, which is called <i>'forche'</i> [in O.F.], having three prongs. <b>And for setting the yoke.</b> To sharpen the tip, and to insert it and set it into the handle. <b>But they could be found with Shaul.</b> By means of a miracle.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> See Vayikra Rabbah 25:8.</i> <b>A Philistine garrison.</b> 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 <i>'cenbel'</i> in O.F. <b>Garrison.</b> They are the ones who stand guard that no raiders come out of the city against them. <b>Towards the Pass of Michmos.</b> 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. <b>On the other side.</b> Every <span>הַלָּז</span> and <span>לָזֶה</span> in Scripture, is not an expression of <span>הַזֶּה</span> [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 <i>'cest'</i> in O.F., but of <i>'cel'</i> in O.F. <b>On the other side.</b> Of the valley [between] the two mountains. <b>At the edge of Givah.</b> At the end of Givah. <b>Wore the Eiphod.</b> Meaning the Urim and Tumim. <b>Between the passes that Yonoson wanted to cross.</b> 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. <b>Rocky precipice.</b> The name of one precipice was Botzeitz and the name of the second was Seneh.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> 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</i> <b>Jutted out from the north.</b> Slanting from the north side toward Michmos. <b>Toward Geva.</b> From where Yonoson emerged. <b>Stop.</b> Wait, as in, \"Sun, wait [<span>דּוֹם</span>] in Givon,\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> Yehoshua 10:12.</i> and as in, \"Wait for <span>.\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> Tehillim 37:7.</i></span><span>השם</span> [The meaning here being] if they say, \"Wait, and we will go up to you,\" they are presently successful and they are proud. <b>But if they say [to us], 'Come up to us.'</b> A fear inspired by the Holy One, Blessed is He, is in their heart and they are afraid to move from their place.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">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.</i> <b>[They] called out.</b> An expression of raising [one's] voice. <b>On his hands and feet.</b> I.e., with all his might and running.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> Rashi explains <span>עַל יָדָיו וֽעַל רַגְלָיו</span> as 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.</i> <b>Half a furrow, of a pair [of oxen plowing] in the field.</b> 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. <b>Furrow.</b> That is the ridge which is called <i>'reie'</i> in O.F. This was a very mighty deed, because they were near each other and ready to help each other. <b>Shaul's sentries.</b> The sentries that Shaul had in Givas Binyomin.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"> The sentries appointed by Shaul to keep watch on the enemy made the observation.</i><span>צוֹפִים</span> is <i>badetes</i> in O.F. <b>Behold the multitude.</b> Of the Philistines melted away from its position and kept coming nearer to <span>הֲלֹם</span> i.e., Yisroel's side. <b>Melting away.</b> [It means the same as], \"wandering and moving.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> Bereishis 4:12.</i> <b>Inspect.</b> An expression of inspection, as in, \"that You inspect him every morning.\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\"> Iyov 7:18.</i> <b>Bring near the Ark of God.</b> I.e., the <i>Urim</i> and <i>Tumim.</i> <b>For the Ark of God was there on that day.</b> This verse is missing one word; [what it means is,] \"because the Ark of God was there [<span>שָׁם</span>] on that day.\" <b>And the Hebrews who were with the Philistines.</b> To help them, out of fear, in earlier times;<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> The Bnei Yisroel who had been living in Philistine territory had been forcibly drafted into the Philistine army to fight against their brethren.</i> but today they too turned [against the Philistines and joined] their fellows to be at their brethren's assistance. <b>Were hard pressed on that day.</b> They were being rushed and pressed<sup class=\"footnote-marker\">10</sup><i class=\"footnote\"> As in Shemos 5:13; Metzudos renders “approached.”</i> to wage war against the Philistines. <b>[Shaul] had imposed an oath.</b> An expression of oath.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> 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.</i> <b>Who will eat food.</b> All food is included [in <span>לֶחֶם</span>], as in, \"Let us destroy the tree with its fruit <span>]</span><span>בְּלַחְמוֹ</span><span>[</span>.\"<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"> Yirmiyahu 11:19.</i> <b>There was honey.</b> Cane sugar grows in Eretz Yisroel. <b>And behold there was a flow of honey.</b> Which was flowing from the canes. <b>Into the honeycomb.</b> Into the sugar cane, as in, \"and she placed it in the reeds,\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\"> Shemos 2:3.</i> which Onkelos renders, \"and she placed it in the <span>יַעֲרָא</span>,\" and <span>סוּף</span> are reeds which grow in the swamp. And similarly, \"I ate my sugar cane [<span>יַעְרִי</span>] with my sugar,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"> Shir Hashirim 5:1.</i> and in Arabic, that honey is called <i>'sukra'</i> in their language; from R. Nosson Ha'yishme'eili. <b>My father has brought distress to the [inhabitants of the] land.</b> He confused [<span>עָכַר</span>] their thoughts and their salvation, like unclear [<span>עֲכוּרִים</span>] waters. <b>Would it not now have been even greater—the blow.</b> This is a question. <b>The people rushed.</b> Meaning 'the people rushed,'<sup class=\"footnote-marker\">15</sup><i class=\"footnote\"> According to the <span>קְרִי</span>; however, according to the <span>כְּתִיב</span> the meaning is “the people prepared.”</i> an expression of <span>,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\"> See below 25:14.</i></span><span>עַיִט</span> [birds of prey [<span>הָעַיִט</span>] who swoop down].<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Bereishis 15:11.</i> <b>Sheep, cattle and their young.</b> I say that this was in violation of, \"It and its young you must not slaughter [on the same day],\"<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"> Vayikra 22:28.</i> and he, therefore, called them sinners.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\"> Below verse 33.</i> But our Rabbis said in [Perek] <span>שְׁחִיטַת קָדָשִׁים</span> [in Maseches Zevochim]<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> 120a.</i> 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.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> This violates the prohibition “You shall not eat over the blood” stated in Vayikra 19:26.—Sanhedrin 63a</i> <b>Roll over to me.</b> An expression of <span>גַּלְּלוּ</span> [roll]. <b>Today.</b> While it is yet daytime, and below it stated, \"and all the people brought near, each man his ox in his hand that night.\"<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Below, verse 34.</i> Our Rabbis had different views at the end of Maseches Zevochim;<sup class=\"footnote-marker\">23</sup><i class=\"footnote\"> 120a.</i> some of them explain that [Scripture is referring to] ordinary animals,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> Below, verse 34.</i> while here<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Verse 33.</i> [the Scripture is referring to] sacrificial animals. Others explained that here<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Ibid.</i> [Scripture is referring to] sacrificial animals which were sanctified to be offered at the large high place in Nov, while here<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> Verse 34.</i> [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]. <b>A boulder.</b> He made it a high place upon which to sprinkle the blood and for the burning of the fatty parts. <b>Spread out among the people.</b> Announce in many places, and let the announcers disperse among the people. <b>And you shall slaughter [them] here.</b> Here in the place of slaughtering.<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"><span>בָּזֶה</span> referring to the “place” of slaughtering.</i> Another explanation is, he examined a slaughtering knife<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"><span>בָּזֶה</span> referring to the “knife” used for slaughtering. He had inspected it to make sure it was fit for ritual slaughter.</i> for them.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Maseches Chulin 17b.</i> <b>That night.</b> The ordinary [i.e., non-sanctified] animals were slaughtered at night. Thus it is explained in [Maseches] Zevochim.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> 120a.</i> <b>It was the first of the altars.</b> That altar was the first of the altars which Shaul built.<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> He built this altar in honor of the victory, as Moshe did after having defeated Amoleik in Shemos 17:15.</i> <b>Leaders of the people.</b> The chiefs of the people; the cornerstone <span>אֶבֶן הַפִּנָּה</span> is the most esteemed. <b>On one side.</b> To cast lots between all of you, and us. <b>Make it truthful.</b> Give a true lot. <b>And the people were excluded.</b> Innocent, from the lot. <b>The people redeemed [Yonoson].</b> They nullified Shaul's oath. <b>He raised an army.</b> And he gathered an army. <b>Avineir the son of Neir.</b> 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,<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">I Divrei Hayomim 8:33.</i> because he would light candles for the public in the dark streets.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\"> See Radak above 9:1.</i> <b>And whenever Shaul saw.</b> This is in the present tense, meaning, when Shaul would see a valiant soldier, he would bring him [into his army]. <b>Now obey Adonoy's words.</b> Once you acted foolishly,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> 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.</i> but now be careful [in your actions]. <b>Oxen and sheep.</b> They were sorcerers, and they would change themselves to appear as animals.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> 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.’</i> <b>Shaul summoned.</b> An expression of announcing [meaning the same] as in <span>.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Above 14:20.</i></span><span>וַיִזָּעֵק שָׁאוּל</span> <b>And he counted them with lambs.</b> He told each one to take a lamb<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">According to Targum this occurred just before Pesach, and the lambs were Pascal sacrifices.</i> from the king's flocks, and afterwards he counted the lambs, because it is forbidden to count Jewish people.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\"> 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.</i> for it is stated concerning them, '[which] are too numerous to count.'<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Bereishis 32:12.</i> <b>And he fought in the valley.</b> [Meaning the same as] <span>וַיִלָּחֵם בַּנַּחַל</span> [=and 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,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">See Devarim 21:4.</i> how much more for the sake of all these lives.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">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.</i> If man has sinned, what have the animals sinned? <b>To the Kenites.</b> Who were Yisro's descendants,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Shoftim 1:16.</i> 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,\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Bamidbar 21:1.</i> and, \"Amoleik dwells in the southern part of the land.\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Ibid., 13:29.</i> <b>To all the Bnei Yisroel.</b> Who partook from his [Yisro's] meal, Moshe, Aharon and all the elders of Yisroel.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See Shemos 18:12.</i> It is considered as though he acted kindly with all the Bnei Yisroel.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">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.</i> <b>The fattened cattle.</b> This word has no likeness [in Scripture]. These are the fattened cattle;<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">According to Mahri Kra <span>מִשֽׁנִים</span> are thoroughbred horses.</i> and I say that the expression of <span>מִשְׁנִים</span> is like <span>וְכֶסֶף מִשְׁנֶה</span> [meaning double money],<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Bereishis 43:12.</i> because they are doubled over with flesh and fat. Similarly, 'And the ox which was fattened [<span>הַשֵּׁנִי</span>] seven years.'<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Shoftim 6:25.</i> <b>Undesirable and inferior.</b> Meaning the same as <span>נִבְזֶה</span>; and the '<span>מ</span>' is superfluous. <b>I have reconsidered.</b> A thought has risen in my heart concerning Shaul's kingship, whom I have appointed king. <b>And is setting up a place for himself.</b> He is building an altar for himself. That is the altar referred to concerning Eliyohu, 'he repaired the ruined altar of Adonoy.'<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Melachim I 18:30.</i> Targum Yonoson renders, 'and he is making room there for himself to divide the spoils.' <b>Stay.</b> Like the Targum, <span>אוֹרִיךְ</span> meaning 'wait.' <b>You are the head of the tribes of Yisroel.</b> 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.'<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Tehillim 68:28. You did not follow in Binyomin’s tradition of taking charge and leading the people without questioning the command of ‘<span>ה</span>. You have thus forfeited the merit by which you became king.</i> <b>Until they destroy them.</b> The people who are with you will destroy them. <b>You rushed.</b> Meaning '<span>וַתַּעַף</span>' [you flew], an expression related to '<span>עַיִט</span>' [birds of prey].<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Bereishis 15:11.</i> <b>The best of that which was to be destroyed.</b> [<span>רֵאשִׁית</span>] meaning the best of the <span>,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\"> 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</i></span><span>חֵרֶם</span> and similarly, \"the best of your corn,\"<sup class=\"footnote-marker\">21</sup><i class=\"footnote\"> Devarim 18:4.</i> as it is stated, \"when you set aside the finest part of it.\"<sup class=\"footnote-marker\">22</sup><i class=\"footnote\"> Bamidbar 18:30.</i> Targum Yonoson renders [<span>רֵאשִׁית</span>] 'before they banned it.' <b>Behold, obeying</b> His command is better than a choice offering.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">‘<span>ה</span> prefers the fulfillment of His command over the offering of voluntary sacrifices.</i> <b>To hearken [is better] than the fat of rams.</b> This refers to, \"Behold, obeying [is better] than a choice offering, and to hearken [is better] than the fat of rams.\" <b>For defiance is like the sin of sorcery, and stubborness is like the sin of idolatry.</b> And like the penalty for idolatry, so is the penalty for stubborness.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\"> 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.</i> 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]<sup class=\"footnote-marker\">25</sup><i class=\"footnote\"> Just as one who divines demonstrates that he removes his trust in ‘<span>ה</span> and looks for other means to determine his future, so does one who disobeys and rebels against the word of ‘<span>ה</span> indicate he removes his belief in the power of ‘<span>ה</span> to reward and punish.—Radak</i> 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]. <b>Stubborness.</b> An expression adding, and similarly, \"He urged [<span>וַיִפְצַר</span>] him,\"<sup class=\"footnote-marker\">26</sup><i class=\"footnote\"> Bereishis 33:11.</i> i.e., he spoke many words to convince him. <b>I feared the people.</b> [Referring to] Do'eg, the Edomite,<sup class=\"footnote-marker\">27</sup><i class=\"footnote\"> He was the head of the Sanhedrin and was considered a giant in his Torah scholarship. See Maseches Sanhedrin 106b.</i> who was as important as all of them. <b>And he grabbed the corner of his robe.</b> 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,<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">As a symbol of his loss of kingship. Another version is that Shmuel tore his own robe as a gesture of dismay.</i> 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.'<sup class=\"footnote-marker\">29</sup><i class=\"footnote\"> Below 24:21. See Rashi’s commentary there.</i> <b>But, the Eternal One of Yisroel neither lies.</b> 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. <b>Agag went to him bound.</b> Targum Yonoson renders, mincingly.<sup class=\"footnote-marker\">30</sup><i class=\"footnote\"> Malbim renders ‘joyfully.’</i> <b>Indeed, the bitterness of death approaches.</b> Indeed, I know that it has turned and is approaching toward me—the bitterness of death. <b>As your sword bereaved women.</b> To render them widows from their husbands, for you would cut off the membrum virile of the youths of Yisroel.<sup class=\"footnote-marker\">31</sup><i class=\"footnote\"> See Rashi Devarim 25:18.</i> <b>[Shmuel] cut.</b> He cut him into four pieces. This word has no likeness [in Scripture]. The Targum renders <span>וַיְשַׁסֵּף</span> as <span>וּפָשַׁח</span>. And in our Gemara we find, 'he broke off [<span>מפשח</span>] a branch, and gave us several twigs,'<sup class=\"footnote-marker\">32</sup><i class=\"footnote\"> Beitzah 33b.</i> meaning that he split.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"> See Rashi’s commentary in Eichah 3:11.</i> <b>The Beis Lechemite.</b> 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 '<span>ה</span>' he adds it between the two words, e.g., Kiryas Ha'arba,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Bereishis 35:27.</i> Beis Ha'Eili,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\"> I Melachim 16:34.</i> Beis Ha'lachmi. <b>Hurried.</b> Hurried out toward him.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\"> 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</i> <b>He said, \"Surely, before Adonoy is His annointed.\"</b> He said to himself, 'Surely, it is true that this one is fitting for the kingship.' <b>Do not look at his appearance.</b> Upon the beauty of his stature. <b>For I have rejected him.</b> Because he is a quick tempered person, as it is stated, 'And Eliov became angry with Dovid.'<sup class=\"footnote-marker\">4</sup><i class=\"footnote\"> Below 17:28. Also, see Maseches Pesachim 66b, that Eliov actually possessed the qualities of a king but ‘<span>ה</span> rejected him because he had a bad temper.</i> <b>For it is not as man perceives it.</b> Even though you called yourself a seer, when you said to Shaul, 'I am the seer,'<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Above 9:19. <span>ה׳</span> 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</i> here I am informing you that you do not see. <b>Yishay brought Shammoh.</b> That is <span>שַׁמְעָא</span>.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">I.e.\t<span>שַׁמְעָא = שַׁמׇּה</span> See II Shmuel 21:21 and I Divrei Hayomim 2:13.</i> <b>The youngest one is still left.</b> The youngest one is left. <b>We will not sit.</b> We will not sit to eat; every instance of sitting for a meal is called <span>הֲסִבׇּה</span> [leaning]. <b>And a spirit of Adonoy passed over.</b> A spirit of strength.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Targum renders ‘a spirit of prophecy.’</i> <b>Your servants who are before you.</b> Behold, your servants are before you, who will carry out your orders. <b>One of the youths.</b> The special one, [i.e.,] Do'eg, the Edomite.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">See Maseches Sanhedrin 93b.</i> <b>Knows how to play.</b> His entire intention was to induce Shaul's evil eye into Dovid, that he envy him.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">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.</i> <b>At Ephes Damim.</b> This was the name of the place.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">It literally means ‘no more blood’ because it was there that the bloodshed between the Bnei Yisroel and the Philistines ceased.—Radak</i> <b>A champion.</b> A mighty person who went out from his battalion, to stand between the two battalions.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Following the literal meaning of <span>אִישׁ הַבֵּנַיִם</span> as ‘the man of between.’ However, Maseches Sotah 42b states that the word <span>הַבֵּנַיִם</span> is from the root <span>בנה</span>, to build, i.e., he was as sturdy as a building.—Da’as Sofrim</i> <b>Scaled armor.</b> Like fish scales, made of iron, spread over the coat<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Not only was Golyos impressive, but his armor also appeared impregnable.</i> (another version: the holes of the coat), a scale [covering] each hole. <b>Copper shields.</b> A sort of iron handle, extending from the helmet, opposite the nose, called <i>nasal</i> in O.F., and it reached his feet. <b>A copper guard.</b> Targum Yonoson renders, <span>וּמְסַחֲפָא דִּנְחָשָׁא נָפֵיק מִן קוֹלְסָא וּמְטַל בֵּין כַּתְפוֹהִי</span>, meaning, 'a sort of copper javelin, protruding from the helmet, and extending between his shoulders,' to protect his neck from [injury by] the sword.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Others translate ‘a copper javelin slung between his shoulders’ because he held other weapons in his hands.</i> <b>Like a weaver's beam.</b> Targum Yonoson renders, 'like a weaver's beam', <i>ensouble</i> in O.F. <b>Six hundred shekel.</b> All <i>shekels</i> mentioned in the <i>Nevi'im,</i> are 'maneh.' <b>Why should you go out.</b> [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.\" <b>Am I not the Philistine.</b> 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. <b>Choose for yourselves.</b> Choose [<span>בָּרְרוּ</span>] for yourselves. <b>A man.</b> Shaul, and let him come down to me. <b>Ephrathite.</b> Beis Lechem is located in the land of Ephros.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See Bereishis 35:19.</i> <b>And he had eight sons.</b> And that which is stated, 'Otzem, the sixth, Dovid the seventh,'<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">I Divrei Hayomim 2:15.</i> and no more is stated. This may be reconciled that one died childless and therefore, he was not mentioned there. <b>Among the elders.</b> Counted in the gatherings of important people.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\"> See Maseches Berachos 58a, which states that wherever  Yishay went he was accompanied by a large crowd.</i> <b>Dovid was the youngest.</b> Who had previously been in Shaul's palace to play music before him. <b>Dovid would go.</b> Would always go back and forth from Shaul to his father's house.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">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.</i> <b>Morning and evening.</b> Our Rabbis said, to prevent them from reciting 'shema.'<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">See Maseches Sotah 42b.</i> <b>Cheeses.</b> [Targum Yonoson renders] 'cheeses.' <b>To the captain of the thousand.</b> 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'.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Above 13:2.</i> <b>And take the tidings of their welfare.</b> 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.' <b>Tidings of their welfare.</b> This is an expression of salvation, as in 'Assure your servant for good';<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Tehillim 119:122.</i><i>garantis</i> 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 [<span>עֵרוּב</span>] between him [husband] and her [wife].<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">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.</i> <b>To the barricade.</b> 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. <b>Yisroel deployed.</b> Referring to Yisroel's battalions.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">That is why the feminine form [<span>וַתַּעֲרֹךְ</span>] is used because it is referring to <span>מַעֲרָכָה</span> which is grammatically feminine.</i> <b>The keeper of the equipment.</b> Of the soldiers. <b>From Philistines camp.</b> [The text] is written <span>מִמַּעֲרוֹת</span>; our Rabbis expounded [from the word <span>מַעֲרוֹת</span>]<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The root being <span>ערה</span> and the noun <span>ערוה</span>. See Rashi Vayikra 20:18.</i> that one hundred men had relations with his [Golyas'] mother Orpoh, after she left Rus and her mother-in-law Naomi.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">See Maseches Sotah 42b. Golyos was born from these relations and no one knew who fathered him so he became known as <span>אִישׁ הַבֵּנַיִם</span> ‘a man from between them.’ See above verse 4. Da’as Sofrim suggests that <span>מְעָרוֹת</span> [=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.</i> <b>He will exempt.</b> From the listed royal obligations.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">See above 8:11–17 for details of these obligations.</i> <b>The lion came with a bear.</b> The lion and bear came [at the same time]. <b>Even the lion and the bear.</b> These words [<span>גַּם, אֶת, גַּם</span>] are of inclusive nature, meaning a lion and its two whelps, and a bear and its two cubs.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">And Dovid slew all six.</i> <b>Adonoy Who saved me from the claws of the lion.</b> 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…\"<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Megillas Esther 2:11.</i> 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.' <b>Dovid in his own battle garments.</b> They changed and became Dovid's size,<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">The word <span>מַדָיו</span> is derived from <span>מִדָה</span> [=measure].</i> since he had been anointed with the anointing oil,<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">See Maseches Yevamos 76b.</i> although they belonged to Shaul who was taller than all of the other people, from his shoulder and upward.<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Above 9:2.</i> And when Shaul noted this, he cast an envious glance toward him, and Dovid realized it. <b>But he did not want to go out.</b> Targum Yonoson renders \"and he did not want to go.\"<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Although <span>וַיאֶׁל</span> usually means ‘he wanted’ as in Shemos 2:21.</i> There are words which have two opposite definitions, as in \"will cut off [<span>מְסָעֵף</span>] a branch,\"<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Yeshayahu 10:33.</i> [derived from <span>סָעִיף</span>, a branch]. [Also,] \"and he will uproot you [<span>וְשֵׁרֶשְׁךְ</span>] from the land of the living,\" [derived from <span>שׁוֹרֶש</span>, a root].<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Tehillim 52:7.</i> <b>For he was not accustomed.</b> I.e., because he was not accustomed. <b>For I am not accustomed.</b> [Targum renders] 'for their is no miracle [<span>נֵס</span>] in them,' [meaning] there will be no praise for the miracle in this manner.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Dovid wanted it to be clear to all that his victory was achieved solely by the intervention of <span>ה׳</span>. 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</i> Another explanation of ,<span>וַיאֶׁל לָלֶכֶת</span> is, '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. <b>Smooth stones.</b> Thin and smooth stones. <b>And in his pouch.</b> [Targum Yonoson renders] 'and in his pack.' <b>And to the cattle of the field.</b> 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.' <b>And he fell face downward.</b> He should have fallen backwards since he had been struck on his forehead.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">The impact should have made him fall backwards.</i> But, in order that Dovid should not be troubled to walk [the extra distance] and cut off his head, for Dovid now saved twelve <i>amos</i> and two <i>zeres;</i> for his height was six <i>amos</i> and a <i>zeres,</i> Dovid saved [walking] his entire height back and hs entire height forward.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">Another reason why he fell face downward is because <span>ה׳</span> had decreed that the mouth that blasphemed shall lick the dust of the earth.</i> <b>From pursuing.</b> Meaning the same as <span>מִרְדׂף</span> [=pursuing] as in \"you have pursued [<span>דָלַקְתָּ</span>] me.\"<sup class=\"footnote-marker\">28</sup><i class=\"footnote\">Bereishis 31:36</i> <b>Whose son is this youth.</b> Our Rabbis said, \"Did he not recognize him? Is it not stated, \"He loved him very much and he became his arms bearer\"?<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">Above 16:21. Ralbag suggests that Dovid would now marry his daughter and Shaul therefore inquired about his genealogy.</i> 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]<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">Devarim 23:4.</i> but not a female Ammonite [the same holding true for a female Moavite].' So Doeg said to him, 'If so, only a male <i>momzer</i> and not a <i>momzeres</i> [=female <i>momzer</i>] should be foridden.' He replied, 'It is stated here, \"because they did not meet you with bread and water,<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Ibid., verse 5.</i> 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].' Avneir became silent. Then Shaul said to him\": <b>Ask whose son this young man is.</b> Above it is written '<span>הַנַּעַר</span>'<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Verse 55.</i> and here it is written '<span>הָעָלֶם</span>'. He said to him, \"This law has escaped your memory [<span>נִתְעַלְּמָה</span>]. Go out and ask in the house of study,\" as it is stated in [Maseches] Yevomos.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\"></i> <b>And cymbals.</b> Targum Yonoson renders, 'and with cymbals,' a type of musical instrument.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Perhaps a three [=<span>שָׁלשׁ</span>] stringed harp.—Radak.</i> <b>He is lacking.</b> What more is he lacking, that he needs to acquire? <b>Only the kingship.</b> He needs nothing else but the kingship. <b>Viewed suspiciously.</b> With an envious glance. <b>And he raved.</b> [Literally 'he prophesied'] but Targum renders, 'and he raved.' A prophet and a madman speak in unintelligible hints. <b>I will strike Dovid and the wall.</b> I will strike one blow so, that the spear will pierce Dovid and the wall.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Shaul wanted to strike Dovid in a manner that it would appear that it was unintentional.</i> <b>Succeeded.</b> Succeeded.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Although ‘<span>שֵׂבֶל</span>’ usually indicates wisdom, here it is used to indicate success.</i> <b>Shaul said.</b> To himself. <b>Let not my hand be upon him.</b> Lest I will be punished. <b>But let the hand of the Philistines be upon him.</b> Therefore, he said to him, \"and fight Adonoy's wars.\" <b>When the time came to give.</b> 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.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Son of Barzili. See II Shmuel 21:8. She married Adrieil without Shaul’s knowledge—Metzudas Dovid.</i> <b>Through the second [of my two daughters] you will become my son-in-law.</b> I have two daughters; through one of them, you will become my son-in-law.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See Maseches Sanhedrin 19b.</i> 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,\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">II Shmuel 24:12.</i> as Scripture clarifies there, \"choose one of them.\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Ibid.</i> <b>Time had not yet expired.</b> He did not wait until the time expired which he had set for him to bring the one hundred foreskins. <b>Dovid rose and went, he and his men…and gave them all.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I.e., all two hundred, though Shaul demanded only one hundred.</i></b> <i>Presenter</i> in O.F. <b>To fear.</b> To fear. <b>The Philistines officers would venture out.</b> To come in troops to plunder [the Bnei] Yisroel. <b>Next to my father.</b> Near my father; <i>en ses aises</i> in O.F. <b>Michal took.</b> So that they would not realize that he fled, and pursue him. <b>A manlike figure.</b> Made in the likeness of a human body. <b>A goatskin.</b> A hide skinned in one piece, like a skin bottle. <i>Flocele</i> in O.F. <b>She put…at its head.</b> Because the manlike figure has no hair, and this resembles human hair. <b>He said to me…</b> You delivered me into the hands of a bandit.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">She placed the blame for Dovid’s escape on Shaul.</i> He drew his sword at me until I let him leave. <b>In Nayos.</b> In the house of study.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Radak explains that <span>נָיוֹת</span> is derived from the word <span>נָוֶה</span> [=beauty], 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.</i> <b>A group of.</b> A company.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The letters <span>לַהֲקַת</span> are transposed from <span>קהלת</span> [=a group or company]; <span>קָהָל</span> includes the entire group and <span>חֶבֶל</span> [Above 10:5] means only part of the group—Malbim.</i> <b>He too removed his garments.</b> His royal garments, to put on his students' garments. <b>He fell down stripped.</b> Targum Yonoson renders <span>וּנְפַל בִּרְשַׁן</span> 'and he fell naked.' And in the name of R. Menachem, who heard from an Arab, <span>בִּרְשָׁן</span> in Arabic [means] insane. <b>There is but a step.</b> With one step I left from being before him,<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">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.</i> and he drove the spear into the wall. With that step, I was saved from death. <b>Behold, tomorrow is the New Moon.</b> The renewal of the moon.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">From the word <span>חָדָשׁ</span> [=new]. He could not state that tomorrow is Rosh Chodesh, because Rosh Chodesh could only be declared by <span>בֵּית דִין</span> and the actual day of Rosh Chodesh is unknown until it is sanctified by <span>בֵּית דִין</span>.</i> And of all those who eat at the king's table, no one declines from coming to the repast on the festive day.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The New Moon [=Rosh Chodesh] was celebrated as a festive day. See II Melachim 4:23 and Hosheia 2:13.</i> <b>And I usually sit with the king to eat.</b> This is the present tense [meaning] 'and I am accustomed to sit with the king regularly, to eat beside him.' <b>Let me leave.</b> 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. <b>Asked.</b> He asked me for permission. <b>An annual feast-offering.</b> From year to year at this time.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">It was customary for family members to offer a yearly sacrifice. Elkonoh, too, used to go to Shiloh every year [See above 1:21].</i> <b>If he says thus, 'Good'.</b> I.e., he is not angry.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">It is a sign that he harbors no evil.</i> <b>It is well for your servant.</b> He has no intention to kill me. <b>But if he gets very angry.</b> This is because he wants me to be accessible so that he can kill me. <b>He has decided upon evil.</b> The conclusion is, that he has an evil thought concerning me. <b>Be kind. To let me go.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Or by notifying me of what is happening.—Metzudas Dovid.</i></b> <b>Far be it from you.</b> To suspect me thus, that I know he has decided upon evil, and not to tell you. <b>Who will tell me.</b> In the place where I will hide. <b>Adonoy the God of Yisroel.</b> This is an expression of oath. <b>On the third day.</b> 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. <b>So may Adonoy do to Yonoson.</b> 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,<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">I.e., the messenger might later reveal Dovid’s whereabouts to Shaul.</i> but I will personally reveal it to you. <b>I will not [ask of you] if I still be alive.</b> An expression of request, as in and if only [<span>וָלאׁ</span>] it will be given to your bondsman.'<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">II Melachim 5:17.</i> 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. <b>Not even when Adonoy cuts off.</b> 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.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">And being that my father’s family is included among your enemies, you will not kill them.</i> <b>May Adonoy exact punishment.</b> Of this covenant. <b>From Dovid's enemies.</b> Scripture euphemized. Its real meaning is that the The Holy One, Blessed is He, demanded the punishment of the transgression from Dovid.<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Others maintain that ‘Dovid’s enemies’ refers to Shaul and Avneir.—Mahri Kra.</i> When he transgressed the covenant, and said to Mefiboshes, \"You and Tziva shall divide the field,\"<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">II Shmuel 19:30.</i> a <i>bas kol</i> came forth, and said, 'Rechavam and Yorovom shall divide the kingdom.'<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See Maseches Shabbos 56b and Maseches Yoma 22b.</i> And so did Targum Yonoson render, 'and Adonoy took retribution from Dovid's enemies.' <b>Tomorrow is the New Moon.</b> And it is customary for all those who eat at the king's table to come on the festive day to the table. <b>And you will be missed.</b> My father will miss you, and ask where you are. Because your seat will be empty.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Yonoson assumed that out of respect for Dovid no one would occupy his seat.</i> 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.' <b>And you will be missed.</b> An expression of remembering. <b>Will be empty.</b> An expression of missing. <b>For three days.</b> You shall triple the days, and then you should go down very much, i.e., when the third day arrives,<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Others translate <span>וְשִׁלַשְׁתָּ</span> as “mark three times” [the spot where to hide] to avoid any misunderstanding. The same expression [<span>וְשִׁלַשְׁתָּ</span>], is used to tell the Bnei Yisroel to mark the borders of the land into three parts in Devarim 19:3.</i> 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.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">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.</i> 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,'<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Below verse 24.</i> and immediately, 'it was the New Moon'<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">Ibid.</i> on the next day. <b>The marker stone.</b> A stone which was a landmark for travelers.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\"><span>הׇאָזֶל</span> meaning “[a stone for] those who go.” Others, maintain that the marker stone was used as a target at which arrows were shot.</i> <b>The marker</b> for those who travel. And similarly Targum Yonoson renders <span>אֶבֶן אָתָא</span>, 'the stone [that served as] a sign.'<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">For travelers.</i> <b>I will shoot in that direction.</b> This is not a dotted <span>ה׳</span>. Thus <span>צִדָּה</span> is interpreted like <span>לַצַּד</span> [to a side].<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Radak explains <span>צִדָּה</span> as if it had a <span>׳מַפִּיק ה׳</span> meaning ‘to its side, i.e., the side of the stone’ he will shoot the arrow.</i> Every word which requires a '<span>ל</span>' as a prefix, Scripture puts a '<span>ה</span>' as a suffix,<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Maseches Yevamos 13b.</i> 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. <b>Behold, I will then send…</b> 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]. <b>If I say to the lad…take [the arrows] and come.<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">To signal Dovid’s acceptability by Shaul.</i></b> 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.<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">It is apparent that Rashi holds that Yonoson used the shooting of the arrows as a form of divination to determine whether <span>ה׳</span> 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.</i> <b>But, if I say thus…then go for Adonoy has sent you away.</b> The Holy One, Blessed is He, tells you to run away and escape. <b>But as for the matter of which we have spoken.</b> The covenant which we made together. <b>Behold, Adonoy is [witness] between me and you.</b> A witness concerning that matter. <b>On the seat against the wall.</b> At the head of the couch, next to the wall. <b>Yonoson rose.</b> He stood up from his place, because it is not proper for a son to recline beside his father;<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Others suggest that Yonoson wanted to keep his distance from Shaul and his show of respect was only a guise.</i> 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,'<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">Below verse 34.</i> implying that he had been sitting. <b>Something happened.</b> He has experienced [a discharge of] semen. <b>He must be impure.</b> 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.<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">See Vayikra 22:4.</i> <b>For he is not ritually pure.</b> 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.<sup class=\"footnote-marker\">27</sup><i class=\"footnote\">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.</i> <b>The day after the New Moon.</b> The day following the renewal<sup class=\"footnote-marker\">28</sup><i class=\"footnote\"><span>חֹדֶשׁ</span> here means ‘renewal’ i.e., Rosh Chodesh and not ‘month.’</i> of the moon. <b>The second [day].</b> The second day of the month. <b>And he, my brother, summoned me.</b> The eldest of the household, summoned me that I be here;<sup class=\"footnote-marker\">29</sup><i class=\"footnote\">The phrase <span>נִשְׁאֹל נִשְׁאַל</span> reflects 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.</i> and he is my brother Eliav. <b>Let me hurry away.</b> <i>Esmucier</i> in O.F. I shall go away for a day and come [back]. <b>A straying woman, deserving of punishment.</b><span>נָע</span> is an expression of straying and wandering, a gadding woman. Just as you have <span>זַעֲוָה</span> from <span>זָע</span>, similarly you have <span>נַעֲוָה</span> from <span>נָע</span>, and the '<span>ת</span>' is for construct state, for it is connected to <span>הַמַּרְדּוּת</span>. <b>Deserving of punishment.</b> 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,<sup class=\"footnote-marker\">30</sup><i class=\"footnote\">See Shoftim 21:20-21.</i> Shaul was bashful, and did not want to grab, until she herself came, behaving insolently, and pursued him. <b>Straying.</b> Because of the vineyards. And that is the winepress, as in 'purge the winepress'<sup class=\"footnote-marker\">31</sup><i class=\"footnote\">Maseches Avodah Zorah 74b.</i> [and] 'His winepresses will drip with wine,'<sup class=\"footnote-marker\">32</sup><i class=\"footnote\">Bereishis 49:12 Targum Unkelus.</i> in the Targum's translation of 'His eyes are red [from wine].' <b>He was saddened over Dovid.</b> Concerning Dovid. <b>Because his father had humiliated him.</b> Concerning Dovid.<sup class=\"footnote-marker\">33</sup><i class=\"footnote\">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</i> <b>For the meeting with Dovid.</b> At the time which Dovid had set for him. <b>Beyond him.</b> The arrow went beyond the lad. <b>From near the southern side.</b> [Targum renders,] 'from the side of the landmark stone which was toward the south.' <b>Until Dovid exceeded.</b> I.e., he cried more.<sup class=\"footnote-marker\">34</sup><i class=\"footnote\">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.</i> <b>Go to peace.</b> And the oath which we have sworn, may <span>ה׳</span> be its witness forever. <b>And as for the youths, I have sent them ahead.</b> 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. <b>I have troubled.</b> Similar to, 'And with them he broke [<span>וַידַׁע</span>] the men of Succos.'<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> Shoftim 8:16.</i> <b>Certain secret.</b> [<span>אַלְמֹנִי</span> is derived from] '<span>אַלְמוֹן</span>' [=widower], bereft of a name; for I do not want to mention it, because it is a secret matter. <b>Hidden.</b> Similar to <span>כִּי יִפָּלֵא</span> [=will be concealed],<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Devarim 17:8.</i> will be hidden. <b>Or whatever there is.</b> If there are not five,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">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.</i> give me whatever is in your possession. <b>From women.</b> With difficulty, I give them to non-kohanim to eat, but it is impossible to give it to unclean people to eat. <b>Have been kept from us.</b> Withheld from us.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">They seem to have treated even ordinary food as if it were holy food as in above 20:26.</i> <b>The garments of the youths were pure.</b> [Literally 'holy'] pure. <b>Even though it is an ordinary mission.</b> 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] <span>מְעִילָה</span> as soon as it becomes permitted for the kohanim [to eat].<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">The phrase <span>וְהוּא דֶרֶךְ הֹל</span> can 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.</i> <b>Even more so today it will remain sacred in the vessel.</b> 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.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"></i> <b>In order to put hot bread.</b> 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.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">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 <span>ה׳</span> preserves the strength of the Bnei Yisroel and never allows it to fully dissipate.</i> <b>Who remained before Adonoy.</b> He tarried before the Tent of Meeting to engage in the study of Torah. <b>Chief of Shaul's shepherds.</b> The head of the tribunal. <b>Perhaps you have in your possession.</b> And if there is here. <b>Urgent.</b> Hurried. <b>Wrapped.</b> It was wrapped, and similarly, 'and he wrapped [<span>וַיָלֶט</span>] his face in his mantle.'<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I Melachim 19:13.</i> <b>Behind the <i>eiphod.</i></b> 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.'<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">I.e., <span>אַחֲרֵי הָאֵפוֹד</span> is 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.</i> <b>Is this not Dovid, the king of the land.</b> 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.'<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Above 17:9.</i> You have no choice but to get off your throne and let him become king of this land.\" <b>His behavior.</b> His words. <b>And feigned madness.</b> He acted insane.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">The Midrash relates that Dovid said to <span>ה׳</span> that he understood all creation of <span>ה׳</span> with the exception of madness, for which he saw no purpose. <span>ה׳</span> then responded that He will demonstrate to him the value of madness and that Dovid will need it.</i><sup class=\"footnote-marker\">12</sup><i class=\"footnote\">I.e., he wrote in a normal handwriting, irrational statements.</i> <b>He scribbled.</b> He wrote.<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">He wrote, ‘Ochish the King of Gas owes me one hundred thousand gold coins and his wife owes me fifty.’</i> <b>His saliva.</b> His saliva; anything which drips is called '<span>ריר</span>' as in, 'in saliva [<span>בְּרִיר</span>] of health',<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">Iyov 6:6.</i> and as in, '[whether] his flesh run [<span>דָר</span>]'.<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Vayikra 15:3.</i> <b>Should such [a person] come into my house.</b> This is in the form of a question; it is [i.e., the '<span>ה</span>'] therefore punctuated by a <span>חֲטַף פַּתָּח</span> and [the <span>ז</span>] is not punctuated by a <span>דָגֵּשׁ</span>. <b>And they remained with him all the time that Dovid was in the fortress.</b> 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.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Bamidbar Rabbah 14:1.</i> This is the kindness which Dovid [referred to when he] said, \"as his father did kindness with me,\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">II Shmuel 10:2.</i> as it is stated in the Midrash of R. Tanchuma. <b>That Dovid…had been discovered.</b> That he realized to beware of him. <b>Beneath the tamarisk tree in Romoh.</b> On one [hill], which was within Binyomin's border.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Not to be confused with the Romoh where Shmuel lived.</i> Our Rabbis said<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Maseches Taanis 5b.</i> 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.'<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">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.</i> <b>And inquiring of God for him.</b> [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. <b>Who bows to your bidding.</b> As in \"And they turned [<span>וַיָסֻרוּ</span>] to him,\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Bereishis 19:3.</i> 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? <b>Did I begin today to inquire.</b> 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. <b>Far be it from me.</b> To have done this thing with the intent of rebellion or treason.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">I.e., I never would have acted against the king’s interests had I known that Dovid was fleeing.</i> <b>To the runners who stood near him.</b> Referring to Avneir and Amoso. <b>Did not want.</b> They expounded [Scripture's] \"but's and only's.\" Scripture states: \"Every man who rebels against your command [shall be put to death].\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Yehoshua  1:18.</i> One may think that this means even [if \"your command\" was] to commit a sin; Scripture, therefore states: \"Only\" [to exclude this condition]. <b>To Doeg.</b> [Doeg's] name changed [to Doyeig].<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"><span>דַיָג</span> means fisherman.</i> He said to him, \"You are caught like a fish;<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Based on Talmud Yerushalmi Maseches Sanhedrin 10:2. However, the Gemara in Maseches Sanhedrin 106b explains that <span>דֹאֵג</span> means worry, i.e., <span>ה׳</span> was concerned that he might go astray. Once he did, <span>ה׳</span> said, ‘<span>וי</span>’[= woe], it is lamentable that this brilliant person has gone astray, hence the <span>דוֹיֵג</span> spelling.</i> you informed on them so you slay them.\" <b>I am responsible for.</b> I brought about the matter, causing it to come. <b>For the man who seeks my life.</b> 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.'<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> Mishlei 29:10.</i> This is [an instance of] seeking a soul for [doing] good. <b>s God has given him into my hand.</b> Meaning, delivered, and similarly, \"And do not look on, on the day of your brother, on the day of his being delivered [<span>נכרו</span>].\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Ovadyoh 1:12.</i> This is the conjugation of the strong [verbs e.g., Pi'el], as in, \"He destroyed and broke her bars.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Eichah 2:9.</i> If he desired to speak in the conjugation of the weak [verbs e.g., Kal], it would have been punctuated thus: <span>נָכַר</span>. <b>For he has been shut in by entering a city that has doors and a bolt.</b> He will rely on that, and will not care to flee from it. <b>Planning evil.</b> Plotting the evil. <b>Will Keilah's residents hand me over…</b> 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,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">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.</i> because he should have first asked,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">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.”</i> \"Will Shaul come down? Will [the residents of Keilah] hand me over?\" But he was answered according to the [proper] order. <b>Wherever they could go.</b> In a place where it is proper to go, in a place where they would be saved. <b>And he strengthened his hand.</b> He renewed the covenant which was between them. <b>And it is ours to hand him over.</b> It is our obligation to deliver him. <b>For [someone] told me.</b> The one who told.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">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</i> <b>He is very cunning.</b> He is accustomed to behave cunningly, by being in one place today and tomorrow somewhere else, so that his place not be known. <b>Well prepared.</b> With an accurate and true statement. <b>Ahead of Shaul.</b> For Shaul was destined to go after them, and they went before him, to search exactly [where Dovid was]. <b>Were surrounding.</b> Encircling and surrounding from side to side, like a crown which encircles the head. <b>A messenger came.</b> A real angel [in the guise of a messenger], in order to save Dovid. <b>The \"Rock of Divisions.\"</b> Shaul's heart was divided by two thoughts,<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Or it may refer to the division among Shaul’s troops as to whether to pursue Dovid or to battle the Philistines.—Radak</i> whether to return to save his country from the Philistines, or to pursue and catch Dovid; thus renders Targum Yonoson. <b>The rocky land of the wild goats.</b> The rocks of the wild goats. <b>To relieve himself.</b> To defecate.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Maseches Yevamos 103a states that the term ‘<span>לְהָסֵךְ אֶת דַגְלָיו</span>’ is a euphamistic expression. Because of his extreme modesty, Shaul covered himself like a succah [Maseches Berachos 62b], with his clothing. The word <span>לְהָסֵךְ</span> originates from <span>סִכוּדְ</span>, which means covered.—Radak.</i> <b>Afterwards … etc.</b> <b>He said to his men, \"[Adonoy] forbid.\"</b> These two verses are not written in sequence;<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">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.</i> 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.' <b>Dovid pacified.</b> He separated and held them off with these words.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">The literal meaning of <span>וַיְשַׁסַּע</span> is ‘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</i> <b>Why do you listen.</b> Why do you accept Do'eg's slander concerning me?<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Rashi states that Dovid was alluding to Do’eg because Dovid said ‘why do you listen to the man [<span>אָדָם</span>]’, in the singular, referring to one individual person.</i> <b>Someone said to kill you, but I had mercy on you.</b> There are two words missing here, \"and one who spoke [<span>הָאוֹמֵר</span>] said that I should kill you, but my soul [<span>נַפְשִׁי</span>] had pity on you, similar to \"and King Dovid longed to go forth to Avshalom,\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">II Shmuel 13:39.</i> [meaning,] and Dovid's soul [<span>נֶפֶשׁ</span>] longed. <b>My father, indeed see.</b> 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.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">As easily as having cut off the corner of your robe.</i> <b>As the ancient proverb says.</b> The proverb of the Ancient One of the world<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">It may also mean ‘old proverb’ or it may refer to a ‘Kadmonite proverb,’ a nation mentioned in Bereishis 15:19.</i> [referring to] the Torah, which is the proverb of the Holy One, Blessed is He.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">And accordingly <span>הַקַּדְמֹנִי</span> means ‘The Ancient One’ referring to <span>ה׳</span> Himself.</i> <b>From the wicked comes wickedness.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">So let it not come from me even if you deserve it.—Radak.</i></b> 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,\"<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">Shemos 21:13.</i> as it is stated in Maseches Makos.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"></i> <b>I know that you will surely reign.</b> 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.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">See above 15:27–28.</i> <b>There was a man in Ma'on.</b> The name of the city.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Not to be mistook for <span>מָעוֹן</span> 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.</i> <b>Whose business.</b> His cattle and possessions. <b>Wealthy.</b> [Literally 'very great'], meaning wealthy. <b>It was the time when he was shearing his sheep in Carmel.</b> 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. <b>A Calebite.</b> Of the house of Caleiv.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Or, his evil nature was similar to that of a dog [= <span>כֶּלֶב</span>]; i.e., he was stingy and refused to share his food with others.—Ralbag</i> <b>So.</b> So will he be [shearing] in the coming year.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">See Rashi in Bereishis 18:10.</i> So shall be in the coming year, living and enduring.) Another version is: <b>So to the living.</b> 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,\"<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">II Shmuel 23:20.</i> [i.e.] alive and active in all his deeds. <b>May it always be so.</b> Good and enduring. <b>Peace unto you…</b> So shall it be for a long time.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">And to emphasize its longevity, they mention <span>שַׁלוֹם</span> [=peace] three times in their statement.</i> <b>We did not shame them.</b> If they needed us for anything, we did not send them back empty-handed.<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">We did not cause them physical harm.—Targum Yonoson.</i> <b>Not a thing of theirs was missing.</b> Of your flocks, for we were watching them.<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">And we protected them from attack by wild animals.—Mahri Kra.</i> <b>May the youths find.</b> My youths, find favor in your eyes, for the kindness which your servants will tell concerning them. <b>For we have come on a festive day.</b> Relying on the party and festive day which you have, we have now come to ask.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Without burdening you additionally because you already have prepared a lavish feast.—Radak.</i> Another explanation is, that this was the eve of Rosh Hashonoh [so they said,] \"We are in need of a holiday feast.\"<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Rosh Hashanoh is a holiday in which Scripture [Nechemyah 8:10] stresses to send food to the needy.</i> <b>And spoke to Novol in accordance with all these words, in Dovid's name, and then they rested.</b> 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. <b>Who is Dovid.</b> Of what importance is he that I should give him mine? Is he not descended from Rus the Moavite?<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">And as such, Novol questioned Dovid’s right to the throne. See Talmud Yerushalmi Sanhedrin 2:3.</i> <b>And Dovid too, girded his sword.</b> From here [we learn] that we commence, in cases involving capital punishment, from the less significant first.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\"> 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.</i> <b>With the equipment.</b> To guard their tents and equipment. <b>One from among the youths.</b> Of hers. <b>But he chased them away.</b> He drove them away with words, an expression of <span>עַיׅט</span> [=bird].<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Bereishis 15:11. Others translate <span>וַיָעַט</span> as ‘he kicked them out’ from the root <span>בעט</span>, as in Devarim 32:15.</i> <b>We were not shamed.</b> We were not disgraced. <b>For the evil has been decided.</b> By Dovid against him. <b>He is too wicked a person to speak to.</b> Our master is such a base person<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Or, the phrase refers to Dovid, that Dovid is such a base person that he is capable of attacking without warning.—Radak.</i> so that I cannot tell him that which I am telling you, because he will become angry with us. <b>Prepared.</b> Targum Yonoson renders <span>תַּכְבְּרָא</span>, filled with finely cut meat and eggs; farcides in O.F., as we learned in [Maseches] Pesachim:<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"></i> And he places the feet and its intestines inside [the Paschal lamb]; Rabbi Tarfon calls it <span>תַּכְבְּרָא</span>. That which is inside, is placed outside,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">I.e., <span>תַּכְבְּרָא</span> is a combination of two words <span>תּוֹךְ</span> [=inside] and <span>בְּרָא</span> [=outside].</i> 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. <b>Raisins.</b> Dried grapes. <b>Cakes of pressed figs.</b> Round cakes of dried figs, trodden and pressed in a vessel. <b>Were going down toward her.</b> There was a valley between the two mountains. She was going down one mountain, and they were going down the opposite mountain.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">And neither party saw the other.—Radak.</i> <b>Dovid said.</b> To himself when his youths told him of Novol's insults, 'It was for naught that I guarded, etc.' <b>Even one dog.</b> 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.'<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">See Maseches Bava Basro 19b.</i> <b>My master, with me lies the sin.</b> First she said this so that he would pay attention to her words.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">And thereby protect her household from Dovid and his men.</i> At the end, however, she told him the truth, that \"I, your handmaid, did not see my master's youths.\"<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">Below, verse 25.</i> <b>[Adonoy] has prevented you.</b> Who sent me toward you to refrain you from committing bloodshed. <b>And from avenging yourself by your own hand.</b> From personally avenging yourself and being punished. <b>May all your enemies be like Novol.</b> She prophesied with the Divine Spirit<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Avigayil is mentioned among the seven prophetesses, in Maseches Megillah 14a.</i> that Novol will not live long. <b>Let it be given to the youths.</b> And it will be given to the youths who are going, etc. <span>נִתְּנָה</span> [=it was given] is past tense, <span>וְנִתְּנָה</span> [=it will be given] is future tense. <b>For Adonoy will surely make for my master an everlasting house.</b> 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. <b>Slingshot.</b> A wide piece of leather, with an indentation in the middle of the sling, into which one places the stone. <b>And may it be when Adonoy does good…</b> And you will reign. <b>That this not be…an obstacle.</b> As a stumbling block, as in, 'and the stumbling [<span>לְפִיק</span>] of the knees';<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Nachum 2:11.</i> for had you done this, you would not be able to open your mouth to reprove anyone in future generations, concerning bloodshed. <b>And that my master has avenged himself.</b> That you avenge yourself. <b>Who prevented me.</b> You stopped me, as in, 'You shall not stop [<span>תִכְלָא</span>] your mercy,'<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Tehillim 40:12.</i> [and] 'will not stop [<span>יׅכְלֶה</span>] you.'<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Bereishis 23:6.</i> <b>And from avenging myself with my own hand.</b> This is connected with [the phrase], 'from coming into bloodshed.' The '<span>מ</span>' [=from] of [<span>מִבּוֹא</span>] is connected to 'and avenging,' meaning, 'from coming into bloodshed and from avenging myself with my own hand.' <b>When Novol had sobered up.</b> When the wine's effect had left Novol. <b>And his heart sank within him.</b> He was extremely upset over the gift presented to Dovid.<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">I.e., because of the great expense of his wife’s gift.—Radak</i> <b>After ten days.</b> 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<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">See above verses 5,9, and Maharsha in Rosh Hashanah 18a.</i> which Novol gave Dovid's servants, for Dovid had sent him ten youths, and he fed them. <b>The battle of my disgrace.</b> My insult which he insulted me today [saying], 'Nowadays there are many servants who break away.'<sup class=\"footnote-marker\">26</sup><i class=\"footnote\">Above verse 10.</i> <b>And has spared His servant from evil.</b> That I did not kill him. <b>Stuck.</b> Thrust. <b>As Adonoy lives.</b> Some say that he swore to his temptation;<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> 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.</i> others say that he swore to Avishai, that if you kill this righteous man [Shaul], I shall mingle your blood with his blood. <b>Adonoy will strike him.</b> Will bring his death prematurely.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Like Novol.—Radak.</i> <b>Or his day will come.</b> The day in which he is destined to die.<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Is in the very near future.—Radak.</i> <b>Flask.</b> Jug. <b>Who has incited you against me.</b> To hate me. Every expression of <span>הֲסָתָה</span> means setting;<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">See Devarim 13:7, where Rashi states ‘<span>הַסָּתָה</span> always denotes inciting.’</i><i>ametement</i> in O.F. <b>Let my offering be pleasing to Him.</b> He will accept with mercy my prayer to turn your anger away from me. <b>For they have driven me away.</b> From Eretz Yisroel. <b>Go serve other gods.</b> Whoever goes out of Eretz Yisroel to other lands during the time of the Temple is considered as though he worshipped idols.<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See Maseches Kesubos 110b.</i> Targum Yonoson renders, 'Go, Dovid, among nations who worship idols.'<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">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.</i> <b>As the partridge.</b> A bird named <span>קוֹרֵא</span>, and in O.F. <i>perdriz;</i> and similarly, \"as the partridge calls together [offspring] it did not bear\"<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Yirmiyahu 17:11.</i> and it seeks the nests of other birds, and sits on their eggs.<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">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.</i> <b>Each man.</b> To each righteous man.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\"> Who does as I have done.—Radak. Dovid was hinting to <span>ה׳</span> that just as Shaul’s life was precious in his eyes, so too may his life be precious in the eyes of <span>ה׳</span>.</i> <b>Now I might perish one day.</b> Perhaps he will ambush me and suddenly attack me.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Dovid did not trust Shaul and was convinced that he was laying a trap for him by asking him to remain.—Metzudas Dovid</i> <b>Why should your servant remain…</b> And be a burden to you.<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">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.</i> <b>Days and four months.</b> The minimum [number] of days is two. It is impossible to explain this word, '<span>יָמִים</span>' as a year<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">As we find <span>יָמִים</span> to mean ‘year’ in Bereishis 41:1.</i> because Dovid did not go to Achish until Shmuel had died, and Shaul only reigned after Shmuel's death<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Therefore <span>יָמִים</span> is to be taken literally, i.e., days.</i> 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],<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">Above 4:18.</i> and the twenty years that the Ark was in Kiryas Ye'arim<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Above 7:2.</i> 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<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">II Shmuel 2:5.</i> before he brought the Ark from Kiryas Ye'arim. This [calculation] discloses that Shaul reigned after Shmuel's death but four months. <b>Dovid…would go up.</b> This is the present tense, i.e., he was always accustomed doing this. <b>In the direction of Shur.</b> From the entrance of Shur. <b>Where did you raid.</b> The '<span>ל</span>' is interchangeable with a '<span>נ</span>' [so the word <span>אֶל</span>=<span>אָן</span> which means 'where'], as in \"he prepared a large chamber [<span>נִשְׁכָּה</span>],\"<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">Nechemyoh 13:7.</i> in the Book of Ezra, meaning the equivalent of <span>לִשְׁכָּה</span> [=chamber]. <b>Shmuel had died.</b> It was already stated, \"and Shmuel died,\"<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Above 25:1.</i> but since [Scripture] came to speak about Shaul, that he had to ask of a medium of <span>אוֹב</span>,<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">See Maseches Sanhedrin 65b for description of <span>אוֹב</span>.</i>, 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 <span>אוֹב</span> mediums,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">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 <span>אוֹב</span> or <span>יׅדְּעֹנִי</span>.</i> he had to seek out find an <span>אוֹב</span> medium. <b>And all of Yisroel mourned him and buried him in Romoh, in his city.</b> 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.<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">In the same manner as he was mourned in his home town of Romoh.</i> <b>Nor through the Urim.</b> Because he had slain [the kohanim of] Nov,<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">See above Chapter 22.</i> the City of Kohanim, he was not answered. <b>Shaul disguised himself.</b> He changed his clothes, and similarly, 'disguise yourself [<span>הִתְחַפֵּשׂ</span>] and come into battle,'<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">II Melochim 22:30.</i> and similarly, 'its intensity makes me change [<span>יׅתְחַפֵּשׂ</span>] my clothing.'<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Iyov 30:18.</i> And so did Targum Yonoson render, 'and Shaul changed.' <b>They came to the woman at night.</b> [They actually came] during the daytime, but because of their distress, it seemed to them as night. So did R. Tanchuma expound. <b>To entrap.</b> Seek a stumbling block [i.e., trap]. <b>She screamed loudly.</b> For she saw him ascending not in the usual manner<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">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.</i> of those who ascend [through the <span>אוֹב</span> medium], 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.<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">Vayikra Rabboh 26:7.</i> <b>I saw a godly man rising from the earth.</b> Two angels, Moshe and Shmuel,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">This is alluded to in the words <span>אִישׁ זֲקִן עֹלֶה וְהוּא עֹטֶה מְעִיל</span>, ‘an old man ascends [i.e., Moshe] and he is wearing a robe [i.e., Shmuel].’</i> for Shmuel feared, 'Perhaps I am being summoned for judgement,' and he therefore brought Moshe up with him,<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">Each person must face judgment within twelve months of his death. Shmuel wanted that Moshe testify on his behalf.</i> as it is stated in [Maseches] Chagiga and Ta'anis.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\"></i> <b>What does he look like.</b> Three things were said regarding <span>אוֹב</span>: 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. <b>He is garbed in a robe.</b> For he was accustomed to wear a robe, as it is stated, \"and his mother would make him a small robe.\"<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Above 2:19.</i> 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. <b>Have you disturbed me.</b> You have frightened me.<sup class=\"footnote-marker\">14</sup><i class=\"footnote\">The Midrash explains that Shmuel feared that his day of judgment had come. See above verse—Radak</i> <b>Neither through the prophets nor through dreams.</b> But he did not mention to him the Urim and Tumim, even though he had inquired of them, as it is stated above,<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Verse 6.</i> because he was ashamed of it, since he had slain [the kohanim of] Nov, the City of the Kohanim.<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">Maseches Berachos 12b and Rashi there.</i> <b>Therefore I called upon you.</b> An expression meaning, 'and I have been summoned after you,' as in, \"I was summoned [<span>נִקְראׁ נִקְרֵיתִי</span>] on Mount Gilbo'a,\"<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">II Shmuel 1:6.</i> and as in \"and there chanced [<span>נִקְרָא</span>] an unscrupulous man.\"<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">Ibid. 20:1.</i> It was necessary for me to be summoned after you, that you let me know what I should do. <b>But why do you ask me.</b> Since you have inquired of the living prophets. <b>And become your adversary.</b> He has become the supporter of the one whose adversary you are.<sup class=\"footnote-marker\">19</sup><i class=\"footnote\">I.e., Dovid.</i> <b>Adversary.</b> An expression meaning an enemy. In Scripture there are many [examples of the word <span>עׇרֶךָ</span>], \"and the world will become full with enemies [<span>עׇרִים</span>]\";<sup class=\"footnote-marker\">20</sup><i class=\"footnote\">Yeshay 14:21.</i> \"and I will destroy your enemies [<span>עׇרֶיךָ</span>]\";<sup class=\"footnote-marker\">21</sup><i class=\"footnote\">Micha 5:13.</i> \"may this dream be upon your enemies and its interpretation upon your adversaries [<span>לְעָרָךְ</span>]\";<sup class=\"footnote-marker\">22</sup><i class=\"footnote\">Daniel 4:16.</i> <b>To your fellow, to Dovid.</b> 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'<sup class=\"footnote-marker\">23</sup><i class=\"footnote\">Above 15:28.</i> because he feared that he [Shaul], might kill him,<sup class=\"footnote-marker\">24</sup><i class=\"footnote\">Now however, that Shmuel was in the <span>עוֹלָם הָאֶמֶת</span> [=World of Truth] there was nothing to fear speaking the complete truth.</i> because he had anointed him [Dovid] as king. <b>You and your sons will be with me.</b> In my abode.<sup class=\"footnote-marker\">25</sup><i class=\"footnote\">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.</i> <b>A fattened calf.</b> A fattened calf. <b>From the day he settled.</b> From the day of his camping with me.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\"> See Bereishis 25:18, and Rashi there explains that <span>נָפָל</span> means ‘dwelt.’</i> <b>And they came to the Nachal Besor.</b> [The] six hundred men. <b>Some of them remained behind.</b> When they reached the Nachal Besor, there were among them some who were faint, and some of those remained there. <b>Who were too exhausted.</b> Who refrained; and I say that this is Aramaic, the translation of <span>וְנֶהֶרְסוּ</span><sup class=\"footnote-marker\">1</sup><i class=\"footnote\">Yechezkeil 30:4.</i> [=and they will be destroyed]. <b>South of the Kerethite.</b> To the south of the Philistines. We find elsewhere the Philistines being called the <span>כְּרֵתִים</span> nation [in] \"the inhabitants of the seacoast the nation of <span>כְּרֵתִים</span>.\"<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Tzephanyoh 2:5.</i> <b>Of the next day.</b> The Amaleikites are accustomed to being defeated on the second day [of battle], as it is stated, \"tomorrow I will stand…\"<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Shemos 17:9.</i> Therefore, it states, \"on the(ir) next day.\" <b>All the sheep and cattle.</b> Which the troop had captured from the south of Yehudah and from the south of Caleiv. <b>They led.</b> Men who were leading and marching before those cattle, to honor and praise themselves,<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Some suggest that the men did this to publicize Dovid’s sovereignty.</i> [by declaring,] 'This is Dovid's spoil.' <b>From that day on.</b> [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,\"<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">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.</i> those are the ones who stayed with the equipment, \"and the portion of the men\"<sup class=\"footnote-marker\">6</sup><i class=\"footnote\">Ibid.</i> who went to war. In Breishis Raboh. <b>To his allies.</b> To his friends. <b>Where Dovid [and his men] had gone.</b> For they would hide him from Shaul. <b>The Philistines were battling with Yisroel.</b> As a person saying, 'Let us go back to the earlier topic.' <b>About him.</b> Meaning the same as <span>עָלָיו</span> [about him], i.e., about Shaul. <b>And burned them there.</b> [Targum renders,] \"And they burned for them<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">I.e., they burned incense to cover the odor and prevent the decay of the bodies.—Radak</i> as they burn for the kings there.\" As we learned:<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">A king’s personal belongings are burned at his death to prevent other people from using them, as stated in Maseches Avoda Zarah 11a.</i> We perform the burning [ritual] at [the burial of] kings, and it is not [considered] an Amorite custom.",
    "book": "Rashi on I Samuel",
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