Midrash su II Samuele 21:6

(Fol. 12b) Rabba b. Chinena, the Senior, in the name of Rab, said further: "Whoever is able to pray for mercy on behalf of his friend and does not pray, is to be called a sinner; as it is said (I Sam. 12, 23.) Moreover as for me, far be it from me that I should sin against the Lord by ceasing to pray in your behalf." Raba said: "If he who is the sick be a great man, his friend should pray for him until he himself is worn out." What is the reason? Shall we say because it is written (Ib. 22, 8.) And there is none who sickens for me nor informeth me? Perhaps this refers only to a King? But we learn it from this, (Ps. 35, 13.) But as for me, when they were sick, my clothing was sackcloth. Further said Rabba b. Chinena, the Senior, in the name of Rab: "He, who after committing a transgression, feels ashamed, will be forgiven of all his sins, as it is said (Ez. 16, 63.) In order that thou mayest remember, and feel ashamed and never open thy mouth any more because of thy shame. When I forgive thee for all that thou hast done saith the Lord God." Perhaps a community [to which that refers] is different? But we learn from this, (I Sam. 28. 15.) And Samuel said unto Saul, Why hast thou disquieted me? And Saul answered, I am greatly distressed for the Philistines make war against me, and God has departed from me and hath not answered me any more, neither by the agency of the prophets, nor by means of dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. And he fails to mention the Urim and Tummim; he was ashamed to mention these because he killed all the priests of Nob who performed that rite. And whence do we learn that his sins were forgiven by Heaven? It is said (Ib.) And Samuel said unto Saul, to-morrow shalt thou and thy sons be with me, and R. Jochanan said: "With me, means in my abode." And the other Rabbis say from this [it is derived that God forgave his sin], (II Sam. 21, 6.) And we will hang them up unto the Lord in Gibas of Saul, the chosen of the Lord. i.e., A Bath Kol (heavenly voice) went forth and said "The chosen of the Lord."

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

... one who kills a person/nefesh . . . it is as if he removed the icons of the king, and he is sentenced and has no life, for the human is created in the d’mut of the ministering angels