Commento su II Samuele 21:23

On account of Shaul. On account of the sin regarding Shaul who was buried immediately and secretly as the men of Yovish Gilod stole his body and buried him. [Consequently] he was not eulogized with the respect due him.

(1-14) The questions: When did Shaul kill the Giv'onim? First it says "that he killed," and afterward it says "and Shaul sought to strike them," implying that Shaul only sought to do and and didn't [actually] do [so]. Why does [the text] not say "because he killed Nov the city of Kohanim," which is a graver sin? Why did the punishment not come during the days of Shaul, who was the one who sinned, and why was it delayed until the generation of David? Should it be that one man would sin and He would be angry regarding the entire congregation - for [in] what did [the nation of] Israel sin? What would the Giv'onim gain from striking the children of Shaul, who did not sin against them at all? How could such things be done that go against the laws of the Torah in three ways: 1) that they killed the children for the transgression of their fathers, 2) that they killed seven [individuals] in one day, and 3) that they hung their carcasses on the tree/gallows for many days in contradiction to the law of the Torah of Moses? That which is written, "We have no [claim of] silver... with Shaul, and we have no [claim on a] man to kill [him] within Israel": what did they want with this? Behold, it was explained that [the nation of] Israel did not sin with respect to their lives! Why did David then go and take the bones of Shaul and his sons and buried them in the Grave of Kish and had not done this until then? And why does [the text] double its words [as follows]: "And David went and took..." (21:12), and then it says a second time, "And he brought up from there..." (21:13)? And what is this that is written, "and they did everything that the king commanded" (21:14) [after which Gd responded to the plea of the land, i.e., the famine came to an end

And his bloody House. Because he killed out Nov, the city of Kohanim.

..."And there was a famine": The verses teach in accordance with that which Rabbi Saadiah said, and the Maha"ri later strengthened in Tosefet Devarim, that at the time Shaul killed Nov the city of Kohahim, Giv'onim were also found there and were also killed [together] with them. And the Maha"ri says that Shaul was punished with three punishments: 1) for not having kept the word of Hashem in Gilgal, he was punished such that his kingship would not continue to his sons after him, 2) for having had compassion on Agag, he was punished such that his kingship was torn [from him] during his lifetime and that his days would be cut short such that David would be anointed in his stead, and 3) for having killed the Kohanim of G-d that were in Nov he was punished such that he and his sons would die in battle and not be buried and eulogized as would be befitting. And due to Israel not having protested his actions, many among Israel were also killed with him; and, regarding the killing of the Giv'onim, he did not pay for it with his life because his killing of them was not so severe/excessive, and (this action) was accounted for after his death and through his young sons through the sons of his concubine [...]; And Israel was also punished with a famine because they did not protest, and the fact that the punishment was delayed 22 years is due to it being from [among] the deep judgments of G-d and His thoughts, and just as children are punished for the sin of their fathers because, with respect to the judgments of Heaven, such is conceivable if they hold onto the act of their fathers in their hands; these are his words in summary. And I say: since, after the Giv'onim that were found at that time in the city of Nov were killed, regarding which this [the text] said "that he killed the Giv'onim," Shaul spilled like fire his anger also on the rest of the Giv'onim that were found in the [other] cities of Israel, and commanded to destroy them or to expel them from the land, since he held them in suspicion, because their hands had been with the rebellious Kohanim, because [the Giv'onim] were among those who served the Altar and the Kohanim of G-d; and even though Yehoshua had sworn to them to leave them alive, [Shaul] thought that they had violated the covenant [that Yehoshua and the Giv'onim had entered into] due to the fact they had rebelled against the king since they were remnants of the Emorites and enemies of Israel and were thorns in the vinyard of the Lord of Hosts; and it is on this that [the verse] stated "and Shaul wished to strike them with his zealousness for the Children of Israel and Yehudah"; and even though his wish was not turned to reality, through all this [the Giv'onim] were given over to anarchy [i.e., absence of protection by the law], and each man treated them as was fitting in his own eyes, and they were given over to plunder and there was no rescue, to be exiled and deported, for on this [the verse] stated (II Samuel 21:5): "and planned to exterminate us, so that we should not survive in all the territory of Israel," and also after the death of Shaul when Ishboshet ruled after him, and also the Children of Israel, who embittered [the Giv'onim because of] the enmity of their fathers and there was no pardon or mercy on the unfortunate ones; and also, during the time that David ruled, he did not place it on his heart to repair this distortion because they were contemptible and despicable in their eyes; despite the fact that the Kohanim of G-d had been returned to their [place of] honor and greatness, these converts, who endeavored [merely] through their [i.e., the Kohanim's] endeavors of strength, had no respite to their tears; And therefore G-d's anger flared up on His people in the days of David. And, according to the words of our Sages of blessed memory, this was before the actions of Avshalom, near the beginning of his reign, and G-d saw [this] and it was evil in his eyes because there was no justice, and a famine came upon the land [...], just as these miserable ones (i.e., the Giv'onim) were broken and were dying of hunger; and the famine was for three consecutive years because, during the first two years, [King David] and hung the matter (i.e., judged it to be dependent) on other sins, from idol worship, sexual impropriety, and bloodshed, as our Sages of blessed memory had said, and this sin did not arise in anybody's heart (i.e., awareness) to fix it; and in the third year, since he had not found any sin that had been transgressed, David sought the Face of G-D and inquired of the Urim and Tumim [as to what national sin was responsible for the famine].

And because he killed the Givonim. When he killed out Nov, the city of Kohanim, he killed seven people from among them [the Givonim]. Two wood cutters, two water drawers, the sexton, the announcer and the scribe. This is what is explained in Yerushalmi Talmud, in Maseches Sanhedrin.¹Yerushalmi Sanhedrin 29a. [But] our Rabbis said,²Yevomos 78b. On account that he [Shaul] killed the Kohanim [of Nov] that provided food for them [the Givonim], consequently Scripture considers it as if he killed them [as well]. Do not wonder that God demanded retribution for the lack of respect given to him³i.e., the proper eulogy due him. and simultaneously demanded retribution for his sin,⁴of killing out Nov. because this what is what it is written, "Who has done His work,"⁵Tsafanyoh 2:3. when the person is being judged his good works [are remembered] this what we are taught in Maseches Yevomos.⁶Yevomos ibid, See Rashi there.

And spoke to them. Words of appeasement [asking them] to put aside their feelings [of anger] and forgive Shaul and his household.

The Givonim were not part of the Bnei Yisroel. This is to say that they displayed how cruel they are, because they are not descendants of our forefather Avrohom. They have proven themselves unworthy to join with Yisroel and hence Dovid decreed that they not be permitted to marry into the Jewish community. He [Dovid] said, This nation [of Yisroel] has three characteristics, the people are merciful, they possess shame and perform kindful deeds for others. Whoever has these three characteristics is worthy of joining it [Yisroel].⁷They have shown themselves to be cruel and unmerciful and hence they do not deserve to join together with Yisroel. Yevomos 79a.

Sworn to them [that they would let them live]. During the days of Yehoshua when he made woodcutters and water drawers for the Altar.⁸Yehoshua 9:27.

In his zeal to avenge the Bnei Yisroel. Because he [Shaul] intended to clean and purify Yisroel and to take care of their [Yisroel's] needs, he wanted to kill them. This anger was for a good purpose as we find "Are you zealous for my sake?"⁹Bamidbar 11:29. And we also find "by the zeal for God's sake" as was said of Yeihuh.¹⁰See Melochim I, 19:10. This is the simple explanation of our verse. [But] according to the Midrashic intepretation, he [Shaul] only ordered that the kohanim be killed. And the zeal described here was not for a good purpose but rather for a bad purpose because he [Shaul] knew that his kingdom would not continue further from the day that he did not heed God's commandment concerning Amoleik,¹¹Shmuel I, 15:9. and from that time on, he was angry [and persecuted] them.

So that you should bless the heritage of Adonoy? Pray for them.

We are not interested in silver or gold from Shaul. We are only interested in [retribution against] people. He [Dovid] wanted to appease them with money but they did not want [to accept it]. He [Dovid] said, "It may be that they are embarrassed of each other." [Therefore] he went and tried to appease each one individually [but] they [still] would not be appeased. That is why it is written here, "I am not interested in silver or gold etc" in singular form.¹²The verse is written with לִי in singular form, but is read with לָנוּ, plural form indicating that Dovid tried to appease them both collectively as a group and also on an individual basis. This I saw in the Yerushalmi Talmud.¹³Sanhedrin 29a.

And we are interested in killing anyone. Among the rest of the Bnei Yisroel because they did not agrieve us.

And intended to destroy us. He said in his heart that we should be destroyed [and prevented] by him "from establishing etc." He intended to destroy us.

Intended. He intended to destroy us.

We will hang them. Hanging.

Before God. In the name of God, to publicize His edict.

The chosen one of God. A heavenly voice came forth and said, "The chosen one of God."¹⁴The Givonim who hated Shaul would be unlikely to call him, “the chosen one of God.”

The king had pity. He prayed for pity on Mephivoshes that the Ark should not detain him; because Dovid had them [Shaul's children] pass before the Ark, whomever the Ark detained, was put to death.¹⁵i.e., was handed over to the Givonim who subsequently put them to death. Yevomos 79a.

Sons of Michal, the daughter of Shaul who had bore them to Adriel. Did Michal give birth [to these children]? It was Meirav who bore [those children] to [Adriel]. [The explanation is] that Meirav gave birth [to them] and Michal¹⁶Meirav’s sister. raised them, that is why they are called by her name because someone who raises male and female orphans in their house it is considered as if that person gave birth [to the child] and [the child] is called by his name.¹⁷Sanhedrin 19a.

At the beginning of the harvest. During the days of Nisson.

Until the rains fell on them. During the rainy season in Tishri. Their bones were not removed for burial. But is it not written, "His body should not remain [hanging] overnight"¹⁸Devorim 21:22. Why did Dovid let this happen?? However they reasoned that it is better that one of the letters of the Torah be uprooted in order that God's Name be publicly sanctified. Passersby would ask "Why have these people come to this fate?" They were told [in response], "They are royal sons." "What did they do [wrong]?" "They assaulted downtrodden foreigners." [The passersby] would say, "There is no people better to associate with then this people."¹⁹Yevomos 79a.

He took Shaul's bones. He [Dovid] was told concerning them, "Because of Shaul"²⁰Earlier in 21:1. who was not eulogized according to halachah.

They gathered the bones. Of the seven people that were hung there.²¹In verse 9.

Everything that the king had commanded. To eulogize them in all of the cities of Yisroel.

A spear case weighing. It is like a case that is at the top of spear's handle that is called aristuille in O.F., and it is made like a hat There is something comparable to it in Maseches Zevochim, "What were the pomegranates of the tunic²²Zevachim 88b. The tunic worn by the Kohein Godol. similar to? They were like the caps on babies' heads" The caps [are called] hemles in O.F.

Who was armed. Armed with a new sword. I heard [an explanation] that on that day he was intitiated into the wearing of battle dress and it is the manner of those so initiated to [try to] be successful and mighty on the day of their initiation to make a name for themselves. That is why, he said he was going to kill Dovid.

[Came] to his aid. He helped him with his prayer as is brought in [chapter] Cheilek.²³Sanhedrin 95a.

There was more war. This [war] came before all [those mentioned here] and is only recounted here to combine the deaths of the four sons of Orpoh.

Elchonon. Dovid.²⁴We know that it was Dovid who killed Golias in Shmuel I, 17:51, consequently this Elchonon must be Dovid.

The son of Yari [whose family] were weavers. His family weaved the partition curtain of the Beis Hamikdosh that is [also] called a forest.²⁵The Beis Hamikdosh is called a forest because it was made with planks of acacia wood, see Shmos 26:15.

Like that of the weaver's rod. [Yonoson translates:] "Like the weaver's rod," that is called "ensouple" in O.F. Let a weaver come and stand up against a weaver['s instrument].

A giant man. As [Yonoson] translated, "A man of [great] measure," the root [portion] of the word are the letters מ and ד.²⁶The ין being a suffix. We find [similarly] from the word שאון²⁷Tehilim 65:8. [roar] the root letters are ש and א and from the word הָמוֹן²⁸Bereishis 17:4. the root letters are ה and מ.²⁹These two words also having ין as a suffix. In Divrei Hayomim³⁰Divrei Hayomim I, 11:23. it is written, "A man of measure"³¹Concerning this same giant refered to in our verse but there the word מִדָּה is used without the suffix ין. i.e., a very tall man who had people measuring his height.

Numbered six each etc. Our Rabbis explained in Maseches Bechoros³² that the verse had to tell us "twenty-four"³³Despite the fact that given that his two hands and two feet had six digital extremities each, which obviously totals twenty-four. in order that you should not say that the fingers of his two hands only came to a total of six and that the toes of his [two] feet only came to a total of six that is why it is written, "twenty-four." If it had written in our verse only 'twenty-four" and not had said "six each," I would have [mistakeingly] said, there were seven on one [hand or foot] and five on the other. And what is the verse trying to indicate by the word "number"? That all these digital extremities could be counted in the normal arrangement of fingers on a hand.