Midrash su I Samuele 20:78

Pesachim (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2) Of the clean beasts and of the beasts that are not clean." R. Papa said: "A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23, 11) If there be among thee, any man that is not clean." Rabina said: "Ten letters [is the circumlocution]; for in the same text there is also an extra letter, Vav." R. Acha b. Jacob said: "Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20, 26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure]." At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab the passage calls (Lev. 15, 9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15, 5 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly. Why does he cite all these passages [is not the first one sufficient]? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any language might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs, any language might be used. Come, Listen to this passage; And my lips utter knowledge clearly.

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. It is written (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS AND SHUT [YOUR DOORS] BEHIND ME.¹⁶The MT reads BEHIND YOU. HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. When you see a fateful hour, do not stand against it but give way to it. Thus it is stated: GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look at me, as it were, for I have perceived an hour < made > fateful through your sins. I did nothing. Instead I gave way to it, as stated (in Lam. 2:3): HE HAS WITHDRAWN HIS RIGHT HAND…. So also you, GO MY PEOPLE. Thus, the one who stands against the hour will fall into its hand; but whoever gives way to the hour will have the hour fall into his hand. Naboth stood against the hour {and stood against it} [and fell into its hand]. When Ahab said to him (in I Kings 21:2): GIVE ME YOUR VINEYARD SO THAT I MAY HAVE IT FOR A VEGETABLE GARDEN. What did he do? He said (in vs. 3): THE LORD FORBID < THAT I SHOULD GIVE YOU MY ANCESTORS' INHERITANCE >. What happened to him? He fell into the hand of the hour, as stated (in vs. 13): AND THE MEN OF BELIAL TESTIFIED AGAINST [NABOTH BEFORE THE PEOPLE…. AND THEY STONED HIM TO DEATH WITH STONES]. Abraham gave way to the hour and fled from Nimrod, the king of the Chaldeans. So the hour returned and fell into his hand when he killed sixteen kings. It is so stated (in Gen. 14:15): THEN HE DEPLOYED < HIS FORCES > AGAINST THEM BY NIGHT. Isaac also gave way to the hour when the Philistines said to him (in Gen. 26:16): GO AWAY FROM US. Immediately < the passage continues > (in vs. 17): SO ISAAC WENT AWAY FROM THERE. Then the hour returned and fell into his hand, as stated (in Gen. 26:26-28): THEN ABIMELECH CAME UNTO HIM FROM GERAR…. SO ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME …? AND THEY SAID: WE HAVE CLEARLY SEEN THAT THE LORD IS WITH YOU…. Joseph also gave way to the hour. When his brothers sold him, was he not able to say: I am your brother? But he gave way to the hour, and the hour returned and fell before him, as stated (in Gen. 50:18): THEN HIS BROTHERS ALSO WENT AND FELL DOWN BEFORE HIM. Moses gave way to the hour, as stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. So the hour returned and fell into his hand, as stated (in Exod. 11:3): {AND} [ALSO] THE MAN MOSES WAS VERY GREAT IN THE EYES OF PHARAOH'S [SERVANTS] AND IN THE EYES OF HIS PEOPLE. David also gave way to the hour, as stated (in I Sam. 20:1): BUT DAVID FLED FROM NAIOTH. It is also written (in Ps. 3:1): WHEN HE FLED FROM HIS SON ABSALOM. And it is written (in Ps. 57:1): [WHEN HE FLED] FROM SAUL IN THE CAVE. So the hour returned and fell into his hand when Saul said to him (in I Sam. 24:21 [20]): [PLEASE] LOOK, I KNOW THAT YOU SHALL SURELY REIGN AND IN YOUR HAND THE KINGDOM OF ISRAEL SHALL ARISE. So < it was > also < with > Jacob, who fled from the hour. (Hosea 12:13 [12]:) THEN JACOB FLED TO THE LAND OF ARAM. And the hour fell into his hand, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES < … > AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. Ergo (in Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS.

Similarly, it states: That I will cut off from thee the righteous and the wicked (Ezek. 21:8). The righteous ones were cut off because they did not try to restrain the wicked ones. That is why you find that King Josiah was held responsible for the acts of his generation, even though it is written concerning him: And like unto him there was no king before him (II Kings 23:25). How far should one go in reproving one’s neighbor? Rav said: Until his neighbor strikes him. Samuel contended: Until he curses him. R. Johanan held: Until he becomes angry. All three reached their conclusions from the same verse, where it is said: Then Saul’s anger was kindled against Jonathan, and he said unto him: “Thou son of perverse rebellion” (I Sam. 20:30). And then it is written: And Saul cast his spear at him to smite him (ibid., v. 33).

17 "And he took." As he took his heart. "It is not an enemy who curses me —I could bear that; it is not my foe who vaunts himself against me —I could hide from him" (Psalms 55:13). This is [referring to] Doeg and Achitofel who were cursing me. They were not my enemies, but they cursed me and did not call me by my name. Rather, "Why did the son of Yishai not come" (I Samuel 20:27); "I have seen the son of Yishai" (I Samuel 22:9); "Behold I have seen a son of Yishai" (I Samuel 16:18). This is, "It is not an enemy who reviles me —I could bear that." "But it is you, my equal, my companion" (Psalms 55:14). As he was a giant in Torah [knowledge]. "And my acquaintance" - as he would give and take in Jewish law (halakha). "Sweet was our fellowship; [we walked in God’s house with feeling]" (Psalms 55:15). What is [the understanding of] "we walked in God’s house with feeling?" As it is taught, "A bull was offered by twenty-four (priests)," so that the feelings could feel [it], as it is stated, "we walked in God’s house with feeling." "Let Him incite death against them" (Psalms 55:16). Rabbi Elazar said, "They had a counsel of heresy within them. To what were they similar. To a house full of straw, but there were holes in the house and the straw went into them. After some days, that straw that was in those holes began to come out [on the house's exterior. Then] everyone knew that the house was of straw. So [with] Doeg and Achitofel, they did not have [performance of] commandments at the beginning. Even though they [later] become masters of Torah, they were like their beginning." This is [the understanding of], "for where they dwell, there evil is." Another interpretation (of Psalms 55:13-16): It is speaking about Moshe. "It is not an enemy" but rather Korach, who is from mine, "who curses me". "Sweet was our fellowship," Aharon and Korach are the same; we walked in God’s house with feeling," this one slaughters and offers and that one sprinkles the blood. "Let Him incite death against them" - who brought death upon himself. "They went down alive into Sheol, with all that belonged to them, etc." (Numbers 16:33).

... Another explanation: “O poor tempestuous one, who was not consoled…” (Isaiah 54:11) R’ Levi said any where that it says she does not have, she has. It is written “…that is Zion whom no one seeks out.” (Jeremiah 30:17) She has, as it is written “And a redeemer shall come to Zion…” (Isaiah 59:20) “And Sarai was barren; she had no child,” (Genesis 11:30) and she had, “And Sarah conceived and bore a son to Avraham…” (Genesis 21:2) And so too “…and Peninnah had children, but Hannah had no children,” (Shmuel I 1:2) and she had, “…and she conceived and bore three sons…” (Shmuel I 2:21) And so too, “Sing you barren woman who has not borne; burst out into song and jubilate, you who have not experienced birth pangs…” (Isaiah 54:1) and she had, as it says “And you shall say to yourself, "Who begot these for me…” (Isaiah 49:21)