Midrash sobre II Samuel 3:12

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”

Why is the slandering informer named "third"?⁶¹See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because <such a slanderer> kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁶²Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁶³I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁶⁴See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁶⁵In I Sam. 22:16-19.; [and Abner ben Ner]. Now why was Abner ben Ner slain? Joshua [b. Levi] said: <He was slain> because he gave precedence to his own name over the name of David. This is what is written (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, [SAYING]: TO WHOM DOES THE LAND BELONG? <In the message> he wrote: From Abner to David."⁶⁶Instead of “to David from Abner.” R. Simeon ben Laqish said: <He was slain> because he made the blood of young men <a matter of> amusement (rt.: SHQ), as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. Our masters have said: <He was slain> because he did not wait for Saul to be reconciled⁶⁷Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12 [11], with David addressing Saul): SEE, MY FATHER, SEE <THE CORNER OF YOUR CLOAK IN MY HAND; FOR WHEN I CUT OFF THE CORNER OF YOUR CLOAK, I DID NOT KILL YOU>…. <Saul> said to him: Abner, what do you want <to understand>from the cloak? You said: It was caught on a thorn. When <David> came toward wagons around the camp, he said to him (in I Sam. 26:14): ABNER, WILL YOU NOT ANSWER? As for the corner of the cloak, you said was caught on a thorn. Were <the> spear and <the> water jar (of I Sam. 26:11) caught on a thorn? There are also some who say: <Abner was slain> because he had the power to protest about Nob, the city of priests, but did not protest.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.