וְשָׁא֗וּל נָתַ֛ן אֶת־מִיכַ֥ל בִּתּ֖וֹ אֵ֣שֶׁת דָּוִ֑ד לְפַלְטִ֥י בֶן־לַ֖יִשׁ אֲשֶׁ֥ר מִגַּלִּֽים׃
Saul aber gab seine Tochter Michal, die Frau Davids, dem Palti, Sohn Lajis von Gallim, [zur Frau].
Midrash Tanchuma Buber
Another interpretation (of Eccl. 7:26): AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. If a person is worthy, (according to Prov. 18:22) THE ONE WHO HAS FOUND A WIFE HAS FOUND HAPPINESS; but if not, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26:) THE WOMAN ('ShH). When she is good, (Prov. 31:10:) WHAT A FIND IS A GALLANT WIFE (from 'ShH)! When she is bad, (Eccl. 7:26:) AND I FIND <THE WOMAN> MORE BITTER THAN DEATH. (Eccl. 7:26, cont.:) HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Joseph. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers ot Zimri (of Numb. 25:6–15). Another interpretation (of Eccl. 7:26): [ONE WHO IS GOOD.] This refers to Boaz, when he says to Ruth (in Ruth 3:13): SPEND THE NIGHT. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Samson. Another interpretation (of Eccl. 7:26): HE WHO IS GOOD BEFORE GOD ESCAPES HER. This refers to Palti (of I Sam. 25:44).21On Palti, see Lev. R. 23:10; but cf. Sanh. 19b, which regards Palti’s marriage to Michal as unlawful. (Ibid., cont.:) BUT A SINNER IS TAKEN BY HER. This refers to Absalom.
Vayikra Rabbah
There were three who fled from transgression and the Holy One blessed be He associated His name with them, and they are: Joseph, Yael, and Palti. Joseph, from where is it derived? As it is stated: “He established it as testimony for Joseph [Yehosef]” (Psalms 81:6). What is Yehosef? The Lord [Yah] attests in [Joseph’s] regard that he did not touch Potiphar’s wife. Yael, from where is it derived? “Yael emerged to meet Sisera…and she covered him with the semikha” (Judges 4:18). What is “with the semikha”? The Rabbis here20In the Land of Israel. say: With a cloak. The Rabbis there21In Babylon. say: With a tub. Reish Lakish said: We reviewed the entire Bible and did not encounter a utensil whose name is semikha. What is semikha? It is: My name [shemi] is here [ko]; My name attests in her regard that that wicked one did not touch her. Palti, from where is it derived? One verse says: “But Saul had given Mikhal his daughter, David’s wife, to Palti” (I Samuel 25:44), and one verse says: “Paltiel” (II Samuel 3:15). It calls him Palti and it calls him Paltiel. Who married her? Palti. Who gave her back? Paltiel.22In the passage cited from II Samuel, David demanded that his wife Mikhal be returned to him, and she went from Paltiel back to David. Rather, I attest in his regard that he did not touch David’s wife.23Palti is changed to Paltiel to indicate that God [El] attests to his innocence.
Bereshit Rabbah
“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen you to be righteous before Me in this generation” (Genesis 7:1).
“The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech.1Doverei, “those who speak [falsehood]” is spelled in a manner that it can also be read as divrei, the words of [falsehood]. It is both the speakers and the speech that the Lord abhors. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne,2A capital offense. and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish.3I Samuel 25:44. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.4I too permitted sexual immorality and bloodshed at one point (II Samuel 11). This is what is meant by “and I.” What is the difference between me and them? It is that You dealt kindly with me5Because I repented for my sins. and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13).
Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood.6And the speaker in the Psalm is Noah. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14).7This passage is often interpreted as referring to the generation of the Flood. “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.8By not protesting against the actions of his generation, Noah considered himself complicit in their sins. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”9The ark is referred to as “Your house” because it was made by God’s command.
“The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech.1Doverei, “those who speak [falsehood]” is spelled in a manner that it can also be read as divrei, the words of [falsehood]. It is both the speakers and the speech that the Lord abhors. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne,2A capital offense. and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish.3I Samuel 25:44. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.4I too permitted sexual immorality and bloodshed at one point (II Samuel 11). This is what is meant by “and I.” What is the difference between me and them? It is that You dealt kindly with me5Because I repented for my sins. and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13).
Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood.6And the speaker in the Psalm is Noah. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14).7This passage is often interpreted as referring to the generation of the Flood. “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I.8By not protesting against the actions of his generation, Noah considered himself complicit in their sins. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”9The ark is referred to as “Your house” because it was made by God’s command.