Тосефта к Шмуэль Б 21:8

וַיִּקַּ֣ח הַמֶּ֡לֶךְ אֶת־שְׁ֠נֵי בְּנֵ֨י רִצְפָּ֤ה בַת־אַיָּה֙ אֲשֶׁ֣ר יָלְדָ֣ה לְשָׁא֔וּל אֶת־אַרְמֹנִ֖י וְאֶת־מְפִבֹ֑שֶׁת וְאֶת־חֲמֵ֗שֶׁת בְּנֵי֙ מִיכַ֣ל בַּת־שָׁא֔וּל אֲשֶׁ֥ר יָלְדָ֛ה לְעַדְרִיאֵ֥ל בֶּן־בַּרְזִלַּ֖י הַמְּחֹלָתִֽי׃

Но царь взял двух сыновей Рицпы, дочери Аии, которых она родила Саулу, Армонию и Меффибосету; и пять сыновей Михала, дочери Саула, которых она родила Адриилу, сыну Барзиллая, Мехолита;

Tosefta Sotah

Similarly, you can say (2 Sam. 21:8), "And the five sons of Michal daughter of Saul that she bore to Adriel [son of Barzilai] the Mecholatite, etc." Here we find that [Saul] gave Michal to Adriel the Mecholatite. But did he not give her, rather, to Palti son of Laish from Gallim? For it says (1 Sam. 25:44), "And Saul gave Michal his daughter, the wife of David, to Palti son of Laish." Rather, the marriage of Michal is juxtaposed to the marriage of Merav (see 1 Sam. 18:19). Just as the marriage of Merav [was consummated] through sin, so too the marriage of Michal to Palti ben Laish [was consummated] through sin.

Tosefta Sotah

The students of Rabbi Yosei asked, How could David have married the sister of his wife (i.e., in apparent violation of Torah law, see Lev. 18:18)? He said to them, it was [only] after the death of Merav that he married [Michal]. Rabbi Yehoshua ben Karcha says, [the reason is that] their betrothal was not fully valid, as it is said (2 Sam. 3:14), "[And David sent messengers to Ish-boshet son of Saul, saying,] 'Give me my wife, Michal, for whom I paid the marriage-price [of one hundred Philistine foreskins].'" Just as their betrothal was not fully valid*the implication is that one hundred foreskins are worthless, and thus do not effect a valid kiddushin (see Kidd. 1:1), so too their marriage was not fully valid. [Relatedly,] on one [place] it says (2 Sam. 21:8), "And the five sons of Michal daughter of Saul that she bore to Adriel [son of Barzilai] the Mecholatite," and [elsewhere] it is written (2 Sam. 6:23), "And Michal daughter of Saul had no offspring until the day of her death." How could these two [apparently contradictory] verses remain standing? It was said, until now, they were [considered] the sons of Merav. Merav bore them, but Michal raised them, and [therefore] they were called by her name. As it says (Ruth 4:17, regarding Ruth's son Oved), "And the neighbors gave him a name, saying, 'A son is born to Naomi,'" and it says (Num. 3:1, prior to listing Aaron's descendants), "And these are the generations of Moses, etc."