Commento su I Re 1:54

But he was not warmed. Our Rabbis said, “He who disgraces clothing will ultimately be deprived of their pleasures.”¹Maseches Berachos 62b. [Dovid’s clothing did not warm him] because he tore off the corner of Shaul’s robe.²See I Shmuel 24:5. The Midrash [Aggadah states], Rabbi Shmuel son of Nachmeni said, that as Dovid saw the angel standing in Yerusholayim with his sword drawn in his hand, his blood became cold from fear.³That terror of that experience remained with Dovid, and from then on he could never again find warmth.

Now King David was old: Until "Solomon married the daughter of Pharaoh." (1 Kings 3:1)

The first topic retells how David made Shlomo his son king during his life because of the matter of Adoniyahu and what he [ David] commanded him [Shlomo] before his death and the matters of his burial. The beginning of the topic “and the King David was old…” and ends with “and Adoniyah the son of Chagit came to Bat Sheva…” and now I have asked six question as is my way.

And they covered him in clothes, but he could get no heat: It is known that clothes do not warm a person up, but rather they incidentally prevent the air which surrounds the body from cooling him. Therefore his servants requested for him something that would provide him with warmth. And they chose for him that he would be warmed by the warmth of a young virgin for many reasons - first, that she would warm him (physically), second, that she would excite the man and arouse him for sex, and third that it would arouse his nature because of her beauty and her being a virgin, and this would cause him to warm himself.

The first question is what I asked in the general introduction that I wrote to the Book of Joshua, namely why does this book begin with the affairs of David in his old age and his commands to Solomon before his death? These would more appropriately recounted in the Book of Samuel which is dedicated to David’s history and would be completed with his death and begin the Book of Kings with Solomon and his recounting. Why is it fit to discuss in this place?

Virgin girl. Her virginity warms her flesh.

And be a companion unto him: This means - guard the treasury. And this would be the reason that she could come to lie in his bosom and the man would not feel it.

A warmer. “A warmer,”⁴Koheles 10:9. and similarly, “and he who chops wood will be warmed [יסכן] by them.”⁵Alternatively, סכנת means that she should be “near” to him.—Targum

Was not intimate with her. Because a virgin is more suitable for [the purpose] of warming than a non-virgin.⁶He therefore preferred that she remain a virgin. But our Rabbis said [he was not intimate with her] because “He shall not have too many wives,”⁷Devarim 17:17. See Rashi there. and he already had eighteen.⁸I.e., because Dovid already had eighteen wives, the maximum permitted for a king, he therefore did not marry her. See Maseches Sanhedrin 22a and Rashi there.

Exalted himself. He elevated himself.⁹The literal meaning is, “lifted himself.”

And he prepared him chariots and horsemen, and fifty men to run before him: It is fitting for you to know that it was not permitted for the kings of Israel to accumulate many horses (Deuteronomy 17:16), and therefore this was not a small matter for the kings of Israel.

And fifty men. Whose spleens had been removed, and whose soles of their feet had been carved.¹⁰See Maseches Sanhedrin 21b and Rashi there.

Had never angered him. He did not anger him.¹¹Throughout his life, Dovid had never gotten angry at Adoniyahu or punished him when he did something bad. Adoniyahu therefore incorrectly assumed that his father would not reprimand him for proclaiming himself king. This [episode] teaches you that he who refrains from rebuking his child causes his death.¹²See Mishlei 13:24.

And his father had not grieved him all his life in saying: "Why hast thou done so?": For this reason, Adonijah thought that David's intention was to make him king after him, since he had never admonished him for any of his actions. And moreover he was very handsome, and on account of his beauty he thought himself fitting to rule.

And he was also very handsome. [He was as handsome] as Avsholom,¹³“He too,” infers that there was another individual who was also very handsome. about whom it is written, “And as Avsholom there was no one as handsome.”¹⁴II Shmuel 14:25. This caused them to be proud.

And he was born after Absalom: It is impossible to explain that we should understand from this the matter of their birth, because Absalom was the son of Maacah (2 Samuel 3:3), while Adonijah was the son of Haggith (2 Samuel 3:4). If this was in regard to the matter of their birth, it would have been fitting for the two of them to be born from one mother, Adonijah after Absalom. Therefore it is to be explained that this is in regard to their upbringing, as was stated: "and the five sons of Michal the daughter of Saul, whom she bore to Adriel [the son of Barzillai] the Meholathite" (2 Samuel 21:8), which is in regard to upbringing as was stated previously (Ralbag on 2 Samuel 21:8). The intended meaning is that his mother raised him in the same manner as Absalom, and he behaved with the same customs and personality. Therefore it said, "and he was also a very goodly man" like Absalom, who was very handsome, as was recalled previously. Thus, just as Absalom thought that he would rule after David because of his great beauty, Adonijah thought likewise.

She gave birth to him. [“She” refers to] his mother.

After Avsholom. I.e., his mother reared him in the same spoiled manner that Avsholom’s mother reared him.¹⁵Rashi does not translate “after Avsholom” because it implies that she bore both Adoniyahu and Avsholom, which is not true, for Avsholom’s mother was Ma’acha, and Adoniyahu’s mother was Chagis.

With Yoav ben Tseruyah. Because he knew that Dovid bore a grudge against him for having killed Avner, Amasa, and Avsholom; and that he would eventually charge his son, who would reign in his place, to deal with him. He [Yoav] therefore wanted that this one [Adoniyahu] should reign through his assistance so that he would favor him.

And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: This means that he had already convinced them to go on and to agree to make him king, and they helped him in this manner. Thus he thought that just as these men had helped David attain kingship and to succeed, they would do the same for him. For example, when Abiathar came to David as he was fleeing from Saul (1 Samuel 22:20), David would do everything according to him. And Joab established David upon the throne of the kingdom and fought his wars against Ish-bosheth (2 Samuel 2:8-9) and Absalom (2 Samuel 18:2) and Sheba son of Bichri (2 Samuel 20:1). And Joab likewise was drawn to Adonijah and helped him with the kingdom in order that he would love him and not remove him from being chief of the army when it was clear to him that David intended to remove him from his position due to the matter of Absalom. And Abiathar the priest also [followed Adonijah] when he saw that David was giving more honor and standing to Zadok than he was giving to Abiathar. And this is explained in the preceding stories in which David appointed Zadok and Abiathar.

And with Evyosor the kohein. He was dismissed from the priesthood at the time when Dovid escaped from Yerusholayim on account of Avsholom, when he [Evyosor] consulted the Urim and Tumim and was unsuccessful as it is stated, “And Evyosor went up.”¹⁶II Shmuel 15:24. He [Evyosor] was a descendant of Eili. And he knew that he would not serve in the days of Shlomo, for it was stated to Eili, “And I will appoint for Myself a faithful kohein... and he will serve before My anointed one...”¹⁷I Shmuel 2:35. He [Evyosor] wanted that this one [Adoniyah become king] through his assistance.¹⁸So that Adoniyahu would listen to him when he became king and would restore him to his previous position of Kohein Gadol.

And Noson the prophet. Who prophesied to Dovid that Shlomo would reign, as it is stated in Divrei Hayomim, “ his name will be Shlomo.”¹⁹I Divrei Hayomim 22:9. The verse reads, “Behold a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies around, his name will be Shlomo.”

And fattened [oxen]. Oxen which are [fattened by being] fed forcefully.

and fatlings: This is one of the kinds of large, fat cattle.

The stone of Zocheles. A huge stone used by the young men to test their strength by moving or dragging it. An expression similar to “moving [זוחלין]”²⁰See Misnayoy Mikvaos 5:4,5. water, or, “those that creep [זוחלי] on the earth.”²¹Devarim 32:24. [Targum] Yonoson rendered [אבן זוחלת as] אבן סכותא [=a lookout stone], upon which people stand and look far into the distance.

by the stone of Zoheleth This means at the stone of Zoheleth. We do not know the reason why the stone is called thus. It is possible that this stone was large and very smooth, and because of its smoothness they could move it from place to place.

Ein-Rogel. [Targum] Yonoson rendered [עין רוגל as] עין קצרא, which is [a well]²²It was customary to anoint kings near a well or another source of running water to symbolize continuity and prolonged rule. See Rashi 1:33 below. used by a clothes washer who would press the woolen clothes with his feet [=רגליו], by trampling [on them].

And his brother Shlomo, he did not invite. For he knew that the prophet had prophesied about him that he would reign.

He did not call Solomon his brother to eat with him because he knew that he would be opposed to him, being certain that he will become king after David his father. This was likewise the reason he did not call Nathan the prophet, because he prophesied to David that Solomon would rule after him, as was mentioned in Chronicles. (1 Chronicles 17:11) And in general he did not call those that would assent to his counsel like Zadok the priest, Benaiah son of Johoiada, Nathan the prophet, Shimei, Rei, and the mighty men that belonged to David because he knew that they would confound his counsel and, as a result, renew the hatred of the people who had agreed to his plan.

And you will save your life. From the rivalry which will follow the death of the king, for your son will wish to reign, as the Holy One Blessed Is He, had promised him.

and confirm your words: I will fill in what is lacking from them or

Sinners. [They will be] lacking²³Literally, חטאים means “offenders.” and restrained from any greatness,²⁴Alternatively, חטאים means “banished.”—Targum, or will be treated as sinners. as in, “[Sling a stone] at a hair, and not miss [יחטיא].”²⁵Shoftim 20:16.

I and my son Solomon shall be counted offenders: This means punished, because since Adonijah will know that the kingship is supposed to be with Solomon he will strive to kill him, just as Saul sought to kill David for the same reason. There will also reason to mention the sin with Bath-sheba after David's death and bring this slander also upon Solomon. But perhaps if Solomon comes to rule, it will be clear to everyone that Bath-sheba was divinely ordained for David and was not forbidden after the death of Uriah. Because of reverence for the king they will be afraid to say anything against him or have this intention. "'I and my son Solomon shall be counted offenders' if you do not disclose this (that you intend for him to be king) while you're alive, because the good gift that you gave us is being exploited from us, and it should not be an incriminating thing for us for the matter to be revealed that your intention is to coronate us as you spoke and swore to your maidservant."

Did you say. In the interrogative.²⁶I.e., “Did you say that Adoniyahu will reign after me?” Literally, “אמרת” means, “you said” [in the affirmative.]

hast thou said: Adonijah will reign after me: This means, "Did you say, my lord the king, that this will be and did not inform your servant?" This means, "Was this what my lord the king said, and they didn't tell me because you did not permit it to be made known to your servant who will sit on your throne?"

For he has gone down this very day. The city was situated on higher ground and the אבן הזוחלת was below in a valley.

then King David answered and said, "Call me Bath-sheba": It would appear from this that Bath-sheba left the room when Nathan the prophet came to speak to the king in order that the king would not recognize that this was an agreed upon matter between them. Thus David called for Bath-sheba and was afraid to come to her to say these words, because she was more self-confident than Nathan the prophet, as we found with what the Tekoaite woman did, that she said these words to Joab, not to her. (2 Samuel 14:2)

in my place

On my personal mule. This will be a sign that he will reign and the beginning of [his] greatness, because a commoner is forbidden to ride on the king’s horse.

upon mine own mule: This is one of the symbols of kingship, that no one should ride on the king's chariot who is not a king.

To Gichon. [Gichon] is the well of Shilo’ach. From this [episode is derived the custom] not to anoint the kings except at the well, to symbolize thereby that his kingship shall continue on and on.²⁷As the waters of a well do.

and bring him frown to Gihon: He chose to anoint him at a river to be a symbol that his kingship will last and survive and expand.

And he shall be anointed. He places the oil between his eyelids in the form of a crown.²⁸See Maseches Horiyos 12a.

and let Zadok the priest and Nathan the prophet anoint him: We know that the anointing with oil that Moses did was done throughout generations, as was mentioned there. (Exodus 30:30-31) No other was done apart from it. Thus it is explained that this anointing was not a complete covering with oil because the oil would not be sufficient for this. The anointing was not done thus with everything that Moses had done. Therefore it is explained that he would only do a partial anointing, that it anointing the king on his head, as it said about Saul, "Samuel took the vial of oil and poured it upon his head."(1 Samuel 10:1) It is fitting that anointing should be upon the place where the crown of kingship will be. And it is fitting that you know that it was only necessary to anoint Solomon because of the conflict with Adonijah, because with the anointing of David, all those after him from his line were also anointed, like with the anointing of Aaron and his sons, all those coming after them to be priests were also anointed. Thus it was not necessary to anoint after this except with the high priest.

and he shall come and sit upon my throne: To publicize to everyone that he is king, in order to deflect controversy from Solomon.

Amein. [Long] live Shlomo.²⁹“Amein” serves as an affirmation to this proclamation.

Amen! So says the Lord, God of my lord the king: This is a prayer that the will of the Blessed Lord will be that the matter will be so. That is to say that the kingship will be Solomon's, because if it doesn't come to him through God's will, this will be of no use to him.

Than the throne of my lord Dovid Hamelech. From this [we derive] that a father is not envious of his son.³⁰See Maseches Sanhedrin 105b.

and make his throne greater than the throne of my lord King David: We learn from this that this is not with respect to the kingship, but this is that the will of the king is for his son to succeed even more than him.

And the archers and the sling shooters. [Targum] Yonoson rendered, “the archers and the sling shooters.”³¹Alternatively, כרתי ופלתי refers to the Sanhedrin.—Ralbag But our Rabbis maintained [that it refers to] the Urim and Tumim.³²The Urim and Tumim are called “כרתי ופלתי”; כרתי because their words are “cut” [כרת], i.e., they render irrevocable decisions and פלתי because they are “wondrous” [פלא] in revealing the future. See Maseches Berachos 4a.

So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, went down: They were a Sanhedrin, as in ancient times.

The horn of oil. [Tzadok took] of the anointment oil compounded by Moshe.³³See Shemos 30, 31.

From the Tent. Since the Holy Ark was in the City of Dovid [Yerusholayim], and the jug of oil of anointment was before the Ark. as we have learned in [Maseches] Yoma.³⁴ 52b.

The flutes. Flute in O.F.

piped with pipes: This means that they were playing flutes. These are musical instruments, like in appearance to reeds, and they are pierced at intervals to give forth particular notes.

And the earth [seemed to] split. Prophets spoke in terms of exaggeration as [is common] among people.³⁵see Maseches Chulin 90b.

so that the earth rent with the sound of them: This was said either as exaggeration and embellishment, or the intended meaning is that their sound gathered many people to them on all sides and it was as if the air of the earth was rent by their power.

Wherefore is this noise of the city being in an uproar?: This means, "What is the sound of the city that it is murmering?" This is the terrific agitation.

for thou art a worthy man, and bringest good tidings: It would seem that the intended meaning of "worthy man" is "good man," because the good man does "worthiness" by his kindness, and the way of the good man is to give good tidings, not bad. Or, the intended meaning of "worthy man" is "brave man," because the way of the brave man is always to predict good [results] from words of conflict and war because he is not afraid.

But our lord. I.e., “Now, my report is not of good [tidings] for you.”

Of the horns [of the corners] of the Altar. Which was in Givon.³⁶Alternatively, he grabbed on to the corners of the altar that was in Yerushalayim.—Radak. In those days it was permissible to build an altar and bring certain sacrifices outside of the Mishkan. He said, “Those who are executed by Beis Din are buried in the graves of Beis Din. I will die here, and be buried in the graves of my forefathers.” Thus did Rabbi Tanchuma expound.

and caught hold of the horns of the altar: It was already explained in Torah that the altar shelters only if a murderer who killed with malice and cunning comes there. Thus Adonijah came there because there he would not fear that Solomon would kill him, and the place would be a shelter for him until Solomon the king should promise not to put him to death.

If he shall show himself a worthy man, there shall not a hair of him fall to the earth: This means, "If he will put forth his strength to be a servant of the king and his commands like a worthy man, no harm will come to him for my part." And thus David sent to the men of Jabesh-Gilead, "Now therefore let your hands be strong, and be ye valiant." (2 Samuel 2:7)

And he came and prostrated himself before King Solomon, and Solomon said to him: It would appear that because Solomon said to him, "if he shall show himself a worthy man," Adonijah thought that [Solomon] would want [him] to stand before him and serve him, and thus he did not want to take leave of him without permission. And when Solomon felt this, he said to him that he should go to his house.