Midrasch zu Schemuel II 21:2

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

R. Chana b. Adda said: "The decree concerning the Gibeonites was issued by David, as it is said (II Sam. 21, 2) And the king called for the Gibeonites and said unto them: now the Gibeonites are not of the children of Israel." Why did David make such a decree against them? Because, as it is written And then was a famine in the days of David three years, year after year. During the first year of the famine, David said to Israel: "Perhaps there are odilaters amongst ye, concerning which it is written (Deut. 11, 16) And ye turn aside and serve other gods, and worship them. Then the Lord's wrath will be kindled against you, and He will shut up the heavens that there be no rain." They investigated and found nothing of the kind. During the second year [of the famine] ( he again said to them: "Perhaps there are amongst you adulterers, concerning whom it is written (Jer. 3, 3) And [though] the early showers were with-holden, and the later rain came not, yet hadst thou a forehead of incestuous wife." Thereupon they investigated, but again found nothing of the kind. Upon the third year of the famine, David said to Israel: "Perhaps there are amongst you such that subscribed to charity in public and refused to pay, concerning which it is written (Pr. 25, 14) Like clouds and wind without rain, so is man that vaunteth falsely of a gift." They investigated and again did not find any trace of it. David then said: "The cause hangs upon none else but myself." Immediately (II Sam. 21, 1) and David besought the presence of the Lord. What does this mean? Resh Lakish said: "He asked information through the Urim and the Tummim." What is the intimation for it? Said R. Elazar: "We infer through the [analogy of expression] of the word R'nei, P'nei. It is written here (Ib.) And David besought the presence (P'nei) of the Lord, and it is written there (Num 27, 21) and he shall ask of him after the Judgment of the Urim before (Li-phnei) the Lord." (II Sam. 21, 1) And the Lord said, On account of Saul, and on account of the house of blood is this; because he hath slain the Gibeonites; i.e., on account of Saul, that he was not eulogized properly; and on account of the house of blood, because he hath slain the Gibeonites. Where do we find that Saul had slain the Gibeonites? We must therefore say that because he had slain the inhabitants of Nob, the city of the priests, who supported the Gibeonites with water and food [thus cutting off their support,] Scripture considers it as if he had actually slain them." Because Saul was not eulogized properly [Saul's honor,] and at the same time He demands because he had slain the Gibeonites [hence Saul's destruction?] Indeed so; for Resh Lakish said: "What is the meaning of the passage (Zeph. 2, 3) Seek ye the Lord, all ye meek of the earth, who have fulfilled His ordinances; i.e., in the same place where one is judged for his [bad actions,] also his [good deeds] are recorded. David then said: "As to Saul's grievances twelve months have already elapsed (Fol. 69) and it is not customary to make a funeral address any longer. But concerning the Gibeonites, let us call them and try to appease them." (II Sam. 21, 2-6) And the king called for the Gibeonite, and said unto them, etc. What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the Lord? And the Gibeonites said unto him: We have no concern of silver or gold with Saul and with his house, nor do we wish, etc. Let there be delivered unto us seven men of his sons, and we will hang them up unto the Lord. David tried to appease them [with any other thing but that:] however, they were not conciliated. David then said: "This nation (Israel) is recognized by three characteristic features, they are merciful, chaste and charitable. Merciful, as it is written (Deut. 13, 18) and grant thee mercy, and have mercy upon them and multiply thee; chaste, as it is written (Ex. 20, 20) and in order that His fear may be before your faces; charitable, as it is written (Gen. 18, 19) that he will command his children and his household, etc., with whomsoever possesses these characteristic features it is befitting to be associated, but with whomsoever posseses not these characteristic features it is not fitting to be associated."

... one who kills a person/nefesh . . . it is as if he removed the icons of the king, and he is sentenced and has no life, for the human is created in the d’mut of the ministering angels