Midrash Shmuel Reader

"And Samuel turned about to go away, and he laid hold upon the skirt of his robe, and it tore" (1 Samuel 15:27). The skirt of whose robe? Rav and Levi: one said the skirt of Saul's robe, and one said the skirt of Samuel's robe. [And it stands to reason like the one who said the skirt of Samuel's robe,] for such is the way of the righteous, to be grieved [at the moment] when their planting is not praiseworthy. And similarly: "And Ahijah laid hold of the new garment, etc." (1 Kings 11:30). Whose garment? Rav and Levi: one said the garment of Jeroboam, and one said the garment of Ahijah. Rabbi Shmuel bar Nachmani said: the matter appears that it was the garment of Ahijah, for such is the way of the righteous, to be grieved at the moment when there is a division of the house of David. And similarly: "And the redeemer said to Boaz, etc., [and he drew off his shoe]" (Ruth 4). Whose shoe? Rav and Levi: one said the shoe of the redeemer, and one said the shoe of Boaz. Rabbi Shmuel bar Nachmani said: the matter appears that it was the shoe of Boaz, for such is the way of the buyer, to give a pledge. And similarly: "And Jeroboam recovered strength no more in the days of Abijah; and the Lord smote him, and he died" (2 Chronicles 13:20). Rabbi Shmuel bar Nachmani said: what do you suppose, that it is Jeroboam? It is none other than Abijah. And why did He smite him? Rabbi Yochanan and Rabbi Shimon ben Lakish: [Rabbi Yochanan] said, because he suspected them publicly, as it is said, "and there are with you the golden calves which Jeroboam made you for gods" (2 Chronicles 13:8). And Rabbi Shimon ben Lakish said, because he scorned the honor of Ahijah the Shilonite and called him a son of Belial, as it is said, "and there were gathered to him vain men, sons of Belial" (2 Chronicles 13:7). And the Rabbis said, because idolatry came into his hand and he did not abolish it; this is what is written, "And Abijah pursued after Jeroboam, and took cities from him, Beth-el [with the towns thereof]" (2 Chronicles 13:19), [and it is written, "and he set the one in Beth-el" (1 Kings 12:29)]. And behold, the matter is an a fortiori argument: if the king who wronged a king, Scripture smote him, a commoner [who wrongs a commoner], how much more so. And similarly: "And his allowance was a continual allowance, etc. [all the days of his life]" (2 Kings 25:29). The days of whose life? Rav and Levi: one said the days of Jehoiachin's life, and one said the days of Evil's life. Rabbi Shmuel bar Nachman said: the matter appears that it was the days of Jehoiachin's life, for when the Holy One, blessed be He, gives tranquility to the righteous, He does not take it from them any more from then on, until He brings it in with them into the Garden of Eden.

"And Samuel hewed Agag in pieces" (1 Samuel 15:33). Rabbi Abba bar Kahana said: He began to cut his flesh into olive-sized pieces and fed them to the ostriches. This is what is written, "It shall devour the limbs of his skin, the firstborn of death shall devour his limbs" (Job 18:13) — he gave him a bitter death as a firstborn portion. And the Rabbis say: They set him upon four stakes and stretched him over them, and he was saying, "Surely the bitterness of death" (1 Samuel 15:32) — thus do they put princes to death with severe deaths. Rabbi Yitzchak said: He castrated him, [as it is written,] "As your sword has bereaved women, so shall your mother be bereaved among women" (1 Samuel 15:33). Rabbi Levi said: Moses too hinted this to Israel in the Torah. This is what is written, "When men strive together with one another" (Deuteronomy 25:11), and what is written after it: "then you shall cut off her hand; your eye shall not pity" (Deuteronomy 25:12).

"Fill your horn with oil and go, I will send you to Jesse" and so forth (I Samuel 16:1). "Happy is he whom You choose and bring near" and so forth (Psalms 65:5) — and Aaron was chosen. "And I have installed My king" and so forth (Psalms 2:6) — I established him firmly, as you say, "And she fastened it with the pin of the loom and the web" (Judges 16:14). "I anointed him," as you say, "and I did not anoint myself at all" (Daniel 10). "I drew him out from the sufferings." Rabbi Huna in the name of Rabbi Acha: The sufferings were divided into three portions — one for the generations and for the fathers, one for the generation of persecution, and one for the King Messiah. This is what is written, "And he was wounded because of our transgressions" and so forth (Isaiah 53). They say to the King Messiah, "Where do you seek David?" He said, "This too requires asking: 'Upon Zion, My holy mountain' (Psalms 2:6). Just as they are liable concerning its partition when it is built, so are they liable concerning its partition when it is destroyed." "And You have exalted my horn like that of a wild ox; I am anointed with fresh oil" (Psalms 92:11). Rabbi Yehuda ben Giron and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi — one said: Saul was anointed, but his shield was not anointed; and one said: neither he nor his shield. David said: "I am the vessel that holds the oil of greatness — 'And You have exalted my horn like that of a wild ox; I am anointed with fresh oil.'"

"And I will send you to Jesse the Bethlehemite" (I Samuel 16:1) — his bakery (artokopeion), for he came from Bethlehem of Judah. Rabbi Shmuel bar Nachman in the name of Rabbi Shimon ben Lakish (said) that he was a master of Torah, of whom it is written, "Come, eat of my bread" (Proverbs 9:5).

"For I have seen among his sons a king for Me" (1 Samuel 16:1). Rabbi Levi said: Every place where it says "for Me," that thing does not budge, neither in this world nor in the world to come. Concerning the priests, what does it say? "And he shall serve as priest for Me" (Exodus 40:15). Concerning the Levites, what does it say? "And the Levites shall be for Me" (Numbers 3:12). Concerning Israel, what does it say? "For the children of Israel are for Me" (Leviticus 25:55). Concerning the Land of Israel, what does it say? "For the land is for Me" (Leviticus 25:23). Concerning the heave-offering, what does it say? "And they shall take a heave-offering for Me" (Exodus 25:2). Concerning the tithe, what does it say? "And of all that You give me I will surely tithe it for You" (Genesis 28:22). Concerning the firstborn, what does it say? "Sanctify for Me every firstborn" (Exodus 13:2). Concerning the anointing oil, what does it say? "It shall be holy anointing oil for Me" (Exodus 30:31). Concerning Jerusalem, what does it say? "The city which I have chosen for Me" (1 Kings 11:36). Concerning the Temple, what does it say? "And they shall make for Me a sanctuary" (Exodus 25:8). Concerning the altar, what does it say? "An altar of earth you shall make for Me" (Exodus 20:21). Concerning the offerings, what does it say? "You shall take care to offer to Me" (Numbers 28:2). Concerning the Sanhedrin, what does it say? "Gather for Me seventy men" (Numbers 11:16). Concerning the kingdom of the house of David, what does it say? "For I have seen among his sons a king for Me" (1 Samuel 16:1). Thus, every place where it says "for Me" does not budge, neither in this world nor in the world to come.

"And Samuel did that which the LORD spoke, and came to Bethlehem; and the elders of the city came to meet him trembling, and said: 'Comest thou peaceably?'" (I Samuel 16:4). Rabbah inquired into the welfare of Rabbah. Once Rabbi Yochanan was leaning upon Rabbi Yaakov bar Idi, and Rabbi Elazar saw him and hid himself from before him. He said: "This Babylonian has done two things to me. One, that he did not rise before me; and the other, that he did not report a teaching in my name." He said to him: "Such is the custom in Babylon, that the lesser does not stand before the greater, for they uphold this verse: 'The young men saw me and hid themselves, and the aged rose up and stood' (Job 29:8)." He said to him: "And why did he not report the teaching in my name?" "You pass before the image of Ridos." He said to him: "What is it to pass before it?" He said to him: "How do you apportion it honor—pass before it and put out its eye." "You pass before a certain house of study." He said to him: "Here Rabbi Meir used to sit and expound, and he would report a teaching in the name of Rabbi Yishmael, but he would not report a teaching in the name of Rabbi Akiva." He said to him: "All the world knows that Rabbi Meir was the disciple of Rabbi Akiva." He said to him: "And all the world knows that Rabbi Elazar is the disciple of Rabbi Yochanan." He said to him—Rabbi Yaakov bar Idi: "You know how to appease him! Is it possible that Rabbi Yochanan would be particular about these matters? Even David sought mercy concerning them: 'I will dwell in Thy tent for ever' (Psalms 61:5)." Rabbi Pinchas and Rabbi Yirmiyah in the name of Rabbi Yochanan: David said, "May I merit that my words be spoken in synagogues and houses of study." What benefit is it to him? Bar Nazira said: Whoever reports a teaching in the name of its sayer, his lips murmur in the grave, as it is written: "moving gently the lips of those that are asleep" (Song of Songs 7:10)—like this cluster of grapes that flows of its own accord. Rabbi Chanina bar Pappa and Rabbi Simon: one said, like one who drinks spiced wine, and one said, like one who drinks old wine—although he has drunk it, its taste remains in his mouth.

"And it came to pass, when they came, that he saw Eliab, etc. And the LORD said unto Samuel: Look not on his appearance, etc." (1 Samuel 16:6-7). Why? Because he was strict-tempered. "And Samuel said unto Jesse: Are all the lads here, etc." (ibid. ibid. 11). Rabbi Levi said: This verse was spoken with the Holy Spirit. "Are they all here (ha-tammu)" — on account of "Thy iniquity is accomplished (tam), O daughter of Zion" (Lamentations 4:22). "The lads (ha-ne'arim)" — "and a little child (na'ar) shall lead them" (Isaiah 11:6). "And he said yet (od)" — on account of "yet (od) shall old men and old women sit in the broad places of Jerusalem" (Zechariah 8:4). "The rest (she'ar)" — on account of "the remnant (she'ar) of Jacob" (Isaiah 10:21). "The youngest (ha-katan)" — on account of "the least (ha-katan) shall become a thousand" (Isaiah 60:22). "And behold (ve-hineh)" — on account of "Behold (hineh) upon the mountains the feet of him that bringeth good tidings" (Nahum 2:1). "Tending (ro'eh)" — "Shepherd (re'eh) Thy people with Thy rod" (Micah 7:14). "The flock (ba-tzon)" — "And ye are My flock (tzon), the flock (tzon) of My pasture" (Ezekiel 34:31). "And Samuel said unto Jesse: Send and fetch him, etc." (ibid.). Rabbi Shmuel bar Nachman said: Because in this world the two great ones of the world, Jesse and Samuel, did not sit together until David sat between them; but in the time to come there is no partition whatsoever of the righteous over which David does not stand.

"And he sent and brought him in. And he was ruddy, etc." (1 Samuel 16:12). When Samuel saw David, he began to flush red and to rise up. He said: This one too is a shedder of blood, as you say, "And the first came out ruddy" (Genesis 25:25). The Holy One, blessed be He, said to him: "with beautiful eyes" — David kills by the consent of the Sanhedrin, but Esau kills by his own consent. "And the LORD said: Arise, anoint him, for this is he" (1 Samuel 16:12, ibid.). The Holy One, blessed be He, said to him: Arise from before him. Rabbi Shmuel bar Nachman said: "This is he" in this world, and "this is he" in the world to come; therefore he praises the Holy One, blessed be He, with ten psalms: "I love You, O LORD, my strength. The LORD is my rock and my fortress, etc." (Psalms 18:2). Rabbi Simon said: Even at the end of the book he praises the Holy One, blessed be He, with ten psalms: "Hallelujah. Praise God in His sanctuary, etc." (Psalms 150:1).

Rabbi Shmuel bar Nachman would make for these verses mnemonic signs: DYASH, ISHAKH, KSHDKH. David said, "I thank You, for You have answered me" (Psalms 118:21). Yishai said, "The stone that the builders rejected" (ibid. ibid. 22). His brothers said, "This is from the Lord" (ibid. ibid. 23). And Shmuel said, "This is the day the Lord has made; let us rejoice," etc. (ibid. ibid. 24). His brothers said, "Please, O Lord, save now" (ibid. ibid. 25). Yishai said, "Please, O Lord, grant success now" (ibid. ibid.). Shmuel said, "Blessed is he who comes in the name of the Lord" (ibid. ibid. 26). All of them said, "We bless you from the house of the Lord" (ibid. ibid.). David said, "You are my God, and I thank You" (ibid. ibid. 28). All of them said, "Give thanks to the Lord, for He is good, for His kindness endures forever."

"And one of the young men answered and said" etc., "skilled in playing, a mighty man of valor, a man of war, prudent in speech, a handsome man, and the LORD is with him" (1 Samuel 16:18). "Skilled in playing" — in Scripture; "a mighty man of valor" — in Mishnah; "and a man of war" — in Talmud; "and prudent in speech" — in good deeds; "and a handsome man" — that he would illuminate faces in halakhah; "and the LORD is with him" — that the halakhah is according to his words.

"The Philistines gathered their camps for war" etc. (I Samuel 28:1). It is written, "He was with David at Pas Dammim" (rendered also as "Ephes Dammim"). Rabbi Yochanan said: at "the red field" (chakal samkata). Rabbi Shmuel bar Nachman said: "at Pas Dammim" — the blood ceased (pasku ha-damim), and the Philistines were gathered there for war. "And the plot of the field was full of barley" (I Chronicles 11:13). One verse says "full of barley," and another verse says "full of lentils" (II Samuel 23:11). Rabbi Yaakov of Kefar Chanan said: they were lentils, but their stalk was tall like barley. Rabbi Levi said: these were the Philistines, who came in tall like barley and went away low like lentils. "And they stationed themselves in the midst of the plot and saved it" (I Chronicles 11:14). One verse says "and they saved it" (va-yatziluha), and another verse says "and he saved it" (va-yatzileha) (II Samuel 23:12). This teaches that he returned it to its owners, for it was as beloved to them as a field full of saffron. Rabbi Shmuel bar Nachman and the Rabbis: Rabbi Shmuel bar Nachman said: it was one year and two fields, which it was necessary for him to destroy, but not to pay compensation. Up to here it was necessary for him: which of them to destroy — the one of lentils or the one of barley? The one of lentils is food for humans, the one of barley is food for animals; from the one of lentils the Omer offering does not come, but from the one of barley the Omer offering comes; from the one of lentils challah is not separated, but from the one of barley challah is separated. And the Rabbis said: it was one field and two years; he should have learned from the previous year — but one does not derive one incident from another incident. "And David longed and said, Who will give me water to drink?" (II Samuel 23:15). Rabbi Chiyya the Great said: a halachah was needed by him. "And the three warriors broke through" etc. (II Samuel 23:16). And why three? Because a halachah is clarified only by three. "And they drew water" etc. ["but he would not drink it"] (ibid.). And he would not — that the halachah be fixed in his name — rather, "and he poured it out to the Lord" (ibid.): he made it a tractate (masechet) and fixed for the generations. A king breaches a way to make himself a path, and none may protest against him. Bar Kappara said: it was a festival, and it was the water libation, and it was permitted on a high place (bamah). Rav Huna in the name of Rabbi Yosef said: the halachah of a captive woman was needed by him. And Rabbi Shimon bar Abba said: he sought the building of the Temple. And why three? Rather, one kills and one clears away the slain, and one brings in the flask in purity. "And he poured it out to the Lord" (II Samuel 23:16). One verse says "and he poured it out" (va-yasekh), one verse says "and he made libation" (va-yenasekh) (I Chronicles 11:17). The one who says "va-yasekh" supports Rabbi Chiyya the Great, and the one who says "va-yenasekh" supports Bar Kappara.

"Behold, you have struck Edom, etc., [why should you provoke trouble, that you should fall], etc." (2 Chronicles 25:19). Rabbi Chanina said: From here, whoever provokes a quarrel falls, from the reasoning of the verse, "Behold, you have struck Edom, etc." "And there went out a champion, etc." (1 Samuel 17:4). "LORD, how many are my adversaries; many rise up against me" (Psalms 3:2). Had others coveted my kingship, it would be a distress to me; how much more so my son who covets my kingship. Had others committed adultery with my wives, it would be a distress to me; how much more so my son who commits adultery with my wives. Had others killed my sons, it would be a distress to me; how much more so my son who killed my sons. "LORD, how many are my adversaries, etc." "His height was six cubits and a span, and a helmet of bronze was upon his head, etc." (1 Samuel 17:5). Rabbi Chanina said: Goliath was clothed in sixty kintarin. [Rabbi Abba bar Kahana said: one hundred and twenty.] And they do not disagree: let the unstated be learned from the explicit—just as the explicit are sixty, so too the unstated are sixty.

"And he stood and called to the ranks of Israel, etc." (1 Samuel 17:8). Rabbi Yochanan and Rabbi Shimon ben Lakish [interpreted this]. Rabbi Yochanan said: He said to them, "Do you not say that the fetus is formed in forty days? Behold, I am waiting for you forty days." "Choose for yourselves a man and let him come down to me" (ibid.). Rabbi Shimon ben Lakish said: So shall it be regarding his reward. Rather, he said: That One of whom it is written, "The LORD is a man of war" (Exodus 15) — "Give me a man and let us fight together" (1 Samuel ibid. 10).

"And the Philistine drew near morning and evening" (1 Samuel 17:16). Rabbi Berekhiah bar Rabbi Yitzhak said: As a reward for the forty paces that Orpah walked with her mother-in-law, her son was held back forty days, as it is written, "And he presented himself forty days" (ibid.). Rabbi Yudan said in the name of Rabbi Yitzhak: As a reward for the four tears that Orpah shed over her mother-in-law, she merited that these four mighty men arose from her: Saph, Madon, Goliath, and Ishbi, as it is written, "these four" (2 Samuel 21:22). Rabbi Yitzhak said: On that night when Orpah separated from her mother-in-law, the bodies of a hundred men commingled with her, as it is written, "and as he spoke with them, behold, the champion... out of the ranks (mima'arkhot) of the Philistines" (1 Samuel 17:23) — "out of the ranks" is written "out of the caves (mima'arot)" — from the hundred foreskins of the Philistines. Rabbi Tanchuma said: Even one dog as well, and it is written, "And the Philistine said to David, Am I a dog?" (1 Samuel 17:43).

"And these ten cheeses, etc." (1 Samuel 17:18) — these are young kids removed from their mothers. "And look to the welfare of your brothers" (ibid.) — a token of them. "And take their pledge" (ibid.) — their surety. Rabbi Yehudah son of Rabbi Simon said: The tribes of Judah are accustomed to being sureties one for another, as you say, "I will be surety for him, etc." (Genesis 43:9). "Your servant smote both the lion and the bear" (1 Samuel 17:36). It was taught in the name of Rabbi Natan: Four lions and three bears did David smite on that day. This is what is written: "a lion," "the lion," "the lion," "also the lion"; "a bear," "the bear," "and the bear."

"And Saul clothed David with his garments, and he put a helmet of bronze upon his head, and he clothed him with armor" (1 Samuel 17:38). The armholes were found to be neither hanging too low nor drawn up too high. When Saul saw this, his face grew dark. When David saw that Saul's face had grown dark, what did David say to him? "And David said to Saul: I cannot go with these, for I have not tested them," and so forth (1 Samuel 17:39). "And he took his staff in his hand, and he chose for himself five smooth stones from the wadi" (ibid., verse 40): one for the name of the Holy One, blessed be He; and one for the name of Aaron; and three for the three patriarchs of the world. Aaron said: Am I not the avenger of blood? It is upon me to exact payment from him. The Holy One, blessed be He, said: But did he not blaspheme and revile before Me? It is upon Me to exact payment from him. And in the Yalkut (ibid.): Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: the stones were gathering themselves of their own accord. "And the Philistine looked and saw David, and he despised him" (ibid., verse 42). Rabbi Yudan said: he desired him, for David was "ruddy, with beautiful eyes" (ibid.).

"And the Philistine said to David, 'Am I a dog, that you come to me with staves (maqlot)?'" (1 Samuel, there, verse 43). It is written: "And over the division of the second month was Dodai the Ahohite, and of his division was Mikloth (Miqlot) the ruler, and so forth" (1 Chronicles 27:4). Rabbi Yudan said: [he was called Mikloth] because he ruled with his staff (be-maqlo). Rabbi Berechiah said: [he was named] on account of "that you come to me with staves (maqlot)."

"And the Philistine said to David: Come to me, etc." (I Samuel 17:44). Rabbi Abba bar Kahana said: the earth seized hold of him. Rabbi Tanchuma said: I will give the reason for it — "Come at me" is not written here, but rather "Come to me, and I will give your flesh, etc." Rabbi Yannai son of Rabbi Shmuel bar Rabbi Yannai said: two hundred and forty-eight chains — the Holy One, blessed be He, placed upon the two hundred and forty-eight limbs that were in Goliath. This is what David says: "Grant not, O LORD, the desires of the wicked" (Psalms 140:9) — grant not to him that which he covets; "further not his evil device" (ibid.) — let his scheme not go forth; "they that exalt themselves, Selah" (ibid.) — exalt his bowings. When David saw that his words were confounded, he said: This one of mine is in the city, who eats flesh, as you say, "and to the beasts of the earth." What does David say to him? "This day the LORD will deliver you up, etc." (I Samuel 17:46). And the Rabbis say: immediately he was stricken with leprosy, as you say, "and the priest shall shut him up" (Leviticus 13:5). "And I will give the carcass of the camp of the Philistines this day to the birds of the sky and to the beasts of the earth" (I Samuel 17:46) — "and to the cattle of the earth" is not written here, but rather "and to the wild beasts of the earth." "And all the earth shall know that there is a God for Israel" (ibid.) — He executes their judgment.

"And David put his hand into the bag and took from there a stone and slung it [and the stone sank into his forehead]" (1 Samuel 17:49). Yehudah bar Rabbi said: like into dough. And similarly, "and it crushed all their bones" (Daniel 6:25). Yehudah bar Rabbi said: like these pastilim (pressed cakes). "And he fell upon his face to the ground" (1 Samuel 17:49) — so that righteous one would not be troubled; his height was six cubits and a span. Another interpretation: why "he fell upon his face to the ground"? Rather, so that the mouth that reviled and blasphemed would be buried away, as it is written, "Hide them in the dust together; bind their faces in the hidden place" (Job 40:13). Another interpretation: why "and he fell upon his face to the ground"? Because Dagon his god was placed upon his heart, to fulfill what is said, "upon the carcasses of your idols" (Leviticus 26:30), and to fulfill, "and you shall tread upon their high places" (Deuteronomy 33:29). [And it is written:] "And it came to pass, when they brought out these kings to Joshua… that they drew near and set their feet upon their necks" (Joshua 10:24).

And when Saul saw David going out to meet the Philistine, he said, etc., "Whose son is this youth?" (I Samuel 17:55). But did he not recognize him? For only yesterday he had sent and said to Jesse, "Let David, I pray, stand before me, for he has found favor in my eyes" (ibid. 16:22), yet here he asks about him! Rather, since he saw the head of the Philistine in his hand, he said to Abner son of Ner, "Go out and examine from which family he comes. If he is from Perez, he is a king; and if he is from Zerah, he is a judge." And Doeg the Edomite was there. He said, "Even if he is from Perez, he is unfit — is he not the son of Ruth the Moabite?" Abner said to him, "Has not the law already been newly established: an Ammonite but not an Ammonitess, a Moabite but not a Moabitess?" He said to him, "If so, then an Egyptian but not an Egyptian woman, an Edomite but not an Edomite woman." He said to him, "These peoples — why were they distanced? Was it not over the matter that they did not greet you with bread and water? They should have brought out the women [to meet the women]." The law was hidden from Abner for the moment. Saul said to Abner, "The law that has been hidden from you — go out and learn it from Samuel and his court." When he came to Samuel, he said to him, "This [is] from you, not from Doeg's teaching. Doeg is from me, and he shall not depart from the world in peace. To send you away empty-handed is impossible, [as it is written], 'All glory of the king's daughter is within' (Psalms 45:14) — this teaches that it is for the man to come forth and not for the woman; and 'because he hired against you Balaam son of Beor' (Deuteronomy 23:5) — this teaches that it is for the man to give the hire, but not for the woman."

"Then the princes of the Philistines went forth; and it came to pass, as often as they went forth, etc. [that his name was much esteemed]" (1 Samuel 18:30). Rabbi Yehudah son of Rabbi Simon said: His name became greatly esteemed in halakhah. How so? When the Philistines heard that David had taken a wife, they said: It is written in the Torah, "When a man takes a new wife, etc." (Deuteronomy 24:8) — behold, now is the moment that we should spring upon David, and he will be lost from the world. But they did not know that David is wise and expounds. How does he expound? In what case is this said? Regarding optional wars; but in a war of mitzvah, all go forth, even a bridegroom from his chamber and a bride from her canopy. Rabbi Yehudah says: Not so, but rather, in what case is this said? Regarding a war of mitzvah; but in a war of obligation, all go forth, even a bridegroom from his chamber and a bride from her canopy.

"And Saul sent messengers to David's house to watch him..." (1 Samuel 19:11). This is what Scripture says: "Therefore thus says the Lord God: Because you have multiplied [your transgressions] more than the nations that are around you, [and have not walked in My statutes, nor kept My ordinances, neither have you acted according to the ordinances of the nations that are around you]" (Ezekiel 5:7). The Rabbis and Rabbi Yehuda son of Rabbi Simon [differ]. The Rabbis say: You acted like the wicked, but you did not act like the good. Rabbi Yehuda son of Rabbi Simon said: You did not even act like the wicked. Jezebel, the daughter of idolatrous priests—she sends and says to Elijah, "About this time tomorrow I will make your life like the life of one of them" (1 Kings 19:2), and she opens for him an opening [so that he may flee]. But here, "And Saul sent messengers"—thus, you did not even act like the wicked.

"And Michal took the teraphim and laid them on the bed" (1 Samuel 19:13). It was taught in the name of Rabbi Aibu: piercings of bdolki [meaning uncertain]. "And Saul said unto Michal, Why hast thou deceived me so" and so forth (ibid. 19:17). It is written, "The fifth, Shephatiah, of Eglah his wife" (1 Chronicles 3:3) — and why was her name called Eglah? Rabbi Yehudah bar Simon said: because she lowed like a heifer (eglah) and died. But the Rabbis say: because she lowed before him. And she said to him: Father, you had no man in the world to marry me off to except to marry me off to this brigand of yours? He drew his sword against me and said to me, "If you do not send me away, I will put you to death." "And David fled, and escaped, and came to Samuel to Ramah" and so forth (ibid. 19:18). Rabbi Huna said in the name of Rabbi Yose: on that night when David fled from before Saul, he learned from Samuel the prophet what a diligent disciple could not learn in a hundred years.

"And David fled from Naioth in Ramah" (I Samuel 20:1). Rabbi Zechariah and Rabbi Yonatan bar Ḥaggai, in the name of Rabbi Yitzḥak bar Maryon: The strictness of the fathers is finer than the humility of the sons. The strictness of the fathers — from Jacob: "And Jacob was angry, and quarreled with Laban" (Genesis 31:36). You might suppose that there were blows and wounds there; yet there was nothing there but words of appeasement. Rabbi Simon said: In the way of the world, when a man departs from his father-in-law's house, is it possible that he takes nothing in his hand? But here, even a needle or a pin did not come into his hand. The humility of the sons — from David: "And David fled from Naioth in Ramah" — he mentions bloodshed in his appeasement.

"When my anxious thoughts multiply within me, Your consolations delight my soul" (Psalms 94:19). The Assembly of Israel says before the Holy One, blessed be He: From the multitude of my iniquities the righteous among me fly off and faint. And at the hour when the elder sits and expounds that the death of the righteous is an atonement for them, for Israel, in all the places of their dwellings — at that hour, "Your consolations delight my soul."

"A good name is better than good oil" (Ecclesiastes 7:1). Good oil goes down, a good name goes up, as it is said, "(And I will make your name great) and I will make you a great nation [and I will make your name great]" (Genesis 12:2). Good oil comes to an end, a good name does not come to an end, [as it is said,] "an everlasting name I will give him, that shall not be cut off" (Isaiah 56:5). Good oil is by money, a good name is for nothing. Good oil is for the rich, a good name is for the poor and for the rich. Good oil travels from the chamber to the hall, a good name travels from one end of the world to its other end. Good oil falls upon the dead and it makes a stench, [as it is said,] "dead flies make the perfumer's oil stink and ferment" (Ecclesiastes 10:1). A good name falls upon the dead and it does not make a stench, [as it is said,] "and he went up and bent over him and the lad sneezed (until) seven times (and the flesh of the child grew warm)" (II Kings 4:33). Good oil falls upon the water and it is washed away, a good name falls upon the water and it is not washed away, [as it is said,] "And the LORD spoke to the fish" (Jonah 2:1). Good oil falls upon the fire and it is burned up, a good name falls upon the fire and it is not burned up, [as it is said,] "Then came forth Shadrach, Meshach, and Abed-nego out of the midst of the fire" (Daniel 3:26). Rabbi Yehuda b'Rabbi Simon said: [We find that] the possessors of good oil entered a place of the living and came out dead; the possessors of a good name entered a place of the dead and came out alive.

Rabbi Yehudah and Rabbi Nechemyah. Rabbi Yehudah says: The Holy One, blessed be He, said to Moses, "Moses, go and appoint for Me a High Priest." He said to Him, "From which tribe?" He said to him, "From the tribe of Levi." At that moment Moses rejoiced and said, "How beloved is my tribe!" He said to him, "By your life, it is Aaron your brother," as it is said, "And bring near to yourself Aaron your brother" (Exodus 28:1). He said to Him, "With what shall I anoint him?" He said to him, "With the anointing oil," as it is said, "And you shall take the anointing oil, etc." (ibid. 29:7). "But his service is no service, and he is liable to death, were it not for the names of the tribes that are engraved upon his heart," as it is written, "And Aaron shall bear the names, etc." (ibid.). The Holy One, blessed be He, said: More beloved to Me are the names of the tribes than the tribe of Levi and than the High Priest who is anointed with the anointing oil. Rabbi Bivai said in the name of Rabbi Reuven: If they were missing a single letter, they would not effect atonement. Rabbi Hoshaya taught: Even a single vowel-point. Rabbi Shimon ben Yochai taught: There are three crowns—the crown of Torah, the crown of priesthood, and the crown of kingship—and the crown of a good name rises above them all. The crown of kingship—David merited it and took it. The crown of priesthood—Aaron merited it and took it. The crown of Torah remains as a rebuke to all who come into the world, to say: For if the crown of priesthood and the crown of kingship were available, I would have merited them and taken them; but behold, the crown of Torah remains—whoever merits it, it is reckoned for him as though he merited them all, and whoever did not merit Torah, did not merit any one of them. Rabbi Avin said in the name of Rabbi Shimon ben Yochai: We find that the Holy One, blessed be He, went a journey of five hundred years in order to take for Himself a good name, as it is written, "Whom God went to redeem to Himself as a people, to make Himself a name" (2 Samuel 7:23).

Rabbi Shimon ben Menasya said: A good name is more beloved than priesthood and kingship, for priesthood and kingship are abolished, but a good name is not abolished. [Rabbi Shimon ben Menasya said:] A good name is more beloved than the Ark of the Covenant, for the Ark of the Covenant went [the text plays on "the scent of the Ark" — read instead "the Ark went"] before Israel only three days. This is as it is written, "And the Ark of the covenant of the LORD went before them" (Numbers 10:33). [But a good name goes from one end of the world to the other. From where do we learn this? From David, as it is said, "And the fame (good name) of David went out into all the lands," and so forth (1 Chronicles 14:17).] Rabbi Yehuda son of Rabbi Simon said: The death of the tribes is more beloved than their life, for in their life six of their names were not stated, [but in their death six of their names were stated (Exodus 28:10).] The disciples of Rabbi Ami and Abba Tzidoni, in the name of Rabbi Shmuel bar Nachman: The death of Saul is more beloved than his life, for in his life it was not said, "Tomorrow you and your sons shall be with me"; but in his death it was said, "And tomorrow you and your sons shall be with me" (1 Samuel 28:19) — "with me," within my partition.

Rabbi Shmuel bar Nachman said: Miriam and Yocheved, they are the very midwives of Israel, as it is said, "the name of the one was Shifrah, and the name of the other Puah" (Exodus 1:15). Shifrah is Yocheved. And why was her name called Shifrah? Because she made fruitful (shifrat) and multiplied. Another interpretation: Shifrah, because Israel were fruitful (shafru) and multiplied in her days. Another interpretation: Shifrah is a name of praise, "By his spirit he hath garnished (shifrah) the heavens" (Job 26:13). Puah is Miriam. And why was her name called Puah? Because she would cry out (po'ah) and the child would come forth. Another interpretation: Puah, because she shone forth (hofi'ah) with good deeds for Israel. Another interpretation: Puah, because she would cry out (po'ah) and weep over her brother [Moses, who was cast into the Nile], as it is written, "And his sister stood afar off" and so forth (Exodus 2:4).

[It was taught:] Three names are called for a person: one that his father and mother called him, one that he called himself, and one that is written in the book. Rabbi said: And we do not know which of them comes first—whether the one that he called himself, or the one that his father and mother called him. Solomon came and explained: "And the day of death than the day of one's birth" (Ecclesiastes 7:1). When a person is born, they count toward death; when he dies, they count for him toward life. When a person is born, all rejoice; when he dies, all weep. But it is not so. Rather, when a person is born, all ought to weep, because they do not know upon which station he stands; when he dies, all ought to rejoice, because they know that he departed in peace from the world. [A parable] of two ships that were setting out upon the sea: one entering the harbor, and one going out from the harbor. The one entering the harbor—all were not rejoicing over it; and the one going out from the harbor—all were rejoicing over it. A certain clever man was there. He said: I see matters in reverse. The one entering the harbor—all ought to rejoice over it, because they know that it has entered in peace from the sea; and the one going out from the harbor—all ought not to rejoice, because they do not know upon which station it stands. So too a person: when he is born, all rejoice; when he dies, all weep. But it is not so. Rather, when he is born all ought to weep, because they do not know upon which station he stands; when he dies all ought to rejoice, because they know that he departed in peace from the world. And when David was born, no creature took note of him; but once he died, all Israel took note of him. This is what is written: "And Hadad heard in Egypt that David slept with his fathers" etc. (1 Kings 11).

Rabbi Pinchas and Rabbi Yirmiyah in the name of Rabbi Chiyya bar Abba: Is not "lying down" itself death? Rather, because David died upon his bed, "lying down" is written of him; but because Joab was slain, "death" is written of him. Another interpretation: Is not "lying down" itself death? Rather, because David was a king, "lying down" is written of him; but because Joab was a captain of the army, "death" is written of him. Another interpretation: Is not "lying down" itself death? Rather, because David was anointed with the oil of anointing, "lying down" is written of him; but because Joab was not anointed with the oil of anointing, "death" is written of him. And when Joshua was born, no creature felt it, but when he died all Israel felt it. This is what is written, "And they buried him in the border of his inheritance... on the north side of the hill of Gaash" (Joshua 24:30). Rabbi Berechiah and Rabbi Simon in the name of Rabbi Yehoshua ben Levi: We searched through all of Scripture and did not find a place named the hill of Gaash. And what is "the hill of Gaash"? It teaches that Israel were lax in performing kindness with Joshua bin Nun, and the Holy One, blessed be He, sought to make the whole world quake upon its inhabitants, because Israel were busy with their work — this one busy with his vineyard, and this one busy with his field, and this one busy with his charcoal — therefore they did not perform kindness with Joshua. When Samuel died, what is written there? "And Samuel died, and all Israel gathered together and lamented him..." (1 Samuel 25:1). Rabbi Yehoshua ben Levi said: The proverb says, "One whom a serpent has bitten is frightened by a rope." Rabbi Shmuel bar Nachman said: To Samuel they gave from his own, because it is written, "And he went year by year..." (and it is written) "and his return was to Ramah, for there was his house, and there he judged Israel" (1 Samuel 7:16-17).

One verse says, "And Samuel died" (I Samuel 25:1), and another verse says, "Now Samuel was dead" (ibid. 28:3). Rabbi Asi said: "Now Samuel was dead" — he died a certain death. As for "And Samuel died," these words are stated only in connection with the matter of Nabal, for it is said, "And Samuel died," and adjacent to it is, "And there was a man in Maon whose work was in Carmel" (ibid. 25:2). The Holy One, blessed be He, said: All eulogize and beat upon their breast over the death of the righteous one, yet this wicked man sits and holds feasting-revels. But David — what does he say? Whether killing or being killed, whether pursuing or being pursued, I go and perform an act of lovingkindness for the righteous one. This is what is written, "But I have trusted in Your lovingkindness" (Psalms 13:6). This teaches you that anyone who denies acts of lovingkindness is as one who denies the Essence.

"And there was a man in Maon [whose business was in Carmel; and the man was very great, and he had three thousand sheep and a thousand goats; and it came to pass, while he was shearing his sheep]" (1 Samuel 25:2). Rabbi Aivu said: Every place where shearing is mentioned, wealth is there. "Now the name of the man was Nabal [and the name of his wife Abigail]; and he was a Calebite" (ibid. ibid. 3). What is the meaning of "and he was a Calebite (kalbi)"? [That he was] of the tribe of [from the family of] Caleb. "And thus shall you say to him that lives (le-chai)" (ibid. ibid. 6) — for his preservation. "And David's young men came and spoke [to Nabal in the name of David all those words], and they rested (va-yanuchu)" (ibid. ibid. 9). What is "and they rested"? They were made into a camp. There we learned: Four things were they exempted from in a camp — they may bring wood from any place, and they are exempt from washing the hands, and from demai (doubtfully tithed produce), and from making an eruv. Rabbi Yehudah son of Rabbi Ilai said: Twelve thousand [are reckoned] as the camp of Midian. Rabbi Chanina said: A hundred men, as the camp of Gideon, "And Gideon came, and the hundred men [that were with him, to the outermost part of the camp]" (Judges 7:19). Rabbi Yusta bar Shunam said: Had it said "in the camp," I would say as you say; but since it says "to the outermost part of the camp" (ibid. ibid.), you cannot learn anything from it. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi brings it from here: "And David's servants came and spoke to Nabal [in the name of David] and they rested (va-yanuchu)" (1 Samuel 25:9). What is "and they rested"? They were made into a camp. And the Rabbis of Caesarea bring it from here: "For at that time day by day they came to David to help him, until it was a great camp, like the camp of God" (1 Chronicles 12:23). And how much is the camp of God? Ten. Ten enter the synagogue and they become a camp.

"And Nabal answered David's servants and said, Who is David, etc." (1 Samuel 25:10) — Is he secure [except] on the two drops with which Samuel anointed [him]? Where is Samuel, and where are the drops? "And I will take my bread and my water, etc." (ibid. 25:11) — Rabbi Aibu said: Every place where water is mentioned, it is wine; only the verses changed [so as not] to mention wine. "And David said to his men, Gird every man his sword, [and they girded every man his sword, and David also girded his sword]" (ibid. 25:13) — Rabbi Yehuda ben Pappos said: From here, regarding capital cases, that they begin from the side.

"So may God do to the enemies of David, and more also, [if I leave of all that pertain to him until the morning light so much as] one that pisseth against the wall" (1 Samuel 25:22). Rabbi Yehudah and Rabbi Nechemyah: Rabbi Yehudah says, grandchildren are like children; and Rabbi Nechemyah said, even the dog. "But one of the young men told Abigail, Nabal's wife, saying... and he railed at them" (1 Samuel 25:14). What is "and he railed at them"? He chirped at them with words. "They were a wall unto us both by night and by day" (1 Samuel 25:16). Rabbi Chananyah and Rabbi Yonatan, both of them say: from here we find that the righteous are called a wall. "And it was so, as she rode on the ass... [that] she met them" (1 Samuel 25:20). Her leg was uncovered, and they walked by her light; her leg was uncovered, and they were all honored.

"And let this not be to you a stumbling block" (1 Samuel 25, there [verse 31]). Rabbi Levi had this section [as the subject of his lecture], and Rabbi Ze'ira sent his disciple to hear it: what is "and let this not be to you a stumbling block" — "no" and "not"? He said to him: there are myriads [of interpretations] in the Aggadah. [David] came to couple with her. She said to him: "Your end is not to fail through another woman? Is it not better for you with one and not with two?" Rabbi Elazar said: there were doubtful matters there. She said to him: "Beware of the stumbling-block of the soul." Since he did not heed her, she brought out her menstrual stains and showed them to him at night. Abigail said to him: "And is it [the way] that one inspects stains at night?" He said to her: "And is it [the way] that one judges capital cases at night?" He said to her: "His judgment was already concluded while it was yet day, for he rebelled against the kingdom." She said to him: "And are you a king?" He said to her: "And did not Samuel anoint me?" She said to him: "Even though Samuel anointed you, the coinage of Saul still stands, and your coinage has not yet gone forth into the world." When he heard her words, he began to praise her: "And blessed be your discernment, and blessed are you" etc. (there, there [verse 33]). "From coming into blood-guilt" (there) — [meaning] from two [kinds of] blood: from the blood of menstruation and from the shedding of blood (and from robbery). "And remember your handmaid" (1 Samuel 25, 31) — Rabbi Yitzchak said: a verse that lowers you and removes your cry; because she set her eyes upon him while she was [yet] a married woman, therefore Scripture blemished her: "Abigail" — the second [time] it is written "Abigal."

"And it came to pass about ten days later, that the LORD smote Nabal, and he died" (I Samuel 25:38). It was taught in a baraita: One who dies after one day — it is a death of wrath; after two days — a death of terror; after three days — a death of plague. Rabbi Ḥalafta ben Shaul taught: One who dies after four days — a death by excision; after five — a death of being thrust away; after six — the death stated in the matter; after seven — a death of affection; from then onward, he died through sufferings. What did you see to say that one who dies after three days died of plague? Ḥalfoy, the son of the son of Rabbi Abbahu, said: I heard the voice of the elders expounding, "And it came to pass about ten days later, etc." — The Holy One, blessed be He, suspended for him the seven days of Samuel's mourning, so that his mourning would not be mingled with the mourning of a righteous one, and He added a further three days, and he died by excision. Rabbi Ḥaggai in the name of Rabbi Shmuel bar Naḥman: "Ten days" is not written here, but rather "about ten days" — the Holy One, blessed be He, suspended for him ten days, those from Rosh Hashanah until Yom Kippur; He supposed that he would repent, but he did not repent.

"A man or a woman in whom there is a ghost or a familiar spirit shall surely be put to death; they shall stone them with stones, their blood shall be upon them" (Leviticus 20:27). Rabbi Levi in the name of Rabbi Hama bar Rabbi Hanina [said]: "A man" — this is Saul; "a woman" — this is the mistress of the ghost (ba'alat ov). Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: It would have been better for him to inquire of the Urim and Tummim that are above, and not of the ghost and the familiar spirit that are below. "And Saul said to his servants: Seek for me a woman who is a mistress of a ghost, etc." (1 Samuel 28:7). And to what was Saul like at that hour? To a ruler who entered a province; he decreed and said: Let all the male roosters that are here be slaughtered. In the morning he said: Is there no rooster to crow? His servants said to him: But was it not you who decreed that they all be slaughtered? So too: "And Saul had put away the ghosts and the familiar spirits from the land" (1 Samuel 28:3), and yet he says: "Seek for me a woman who is a mistress of a ghost, etc." "And Saul disguised himself" (1 Samuel 28:8) — "vayitchapes" is written: he made himself free (chofshi) from the kingship. "And he put on other garments" (ibid.) — secular garments (mani'in paganika).

"He went, he and his two men with him" (1 Samuel 28:8) — this is Avner and Amasa. Said Rabbi Abbahu: The Torah has taught you proper conduct (derech eretz), that a person should not set out on the road with fewer than two; and if he does set out on the road with fewer than two, in the end he becomes a servant to his own servants. Said Rabbi Abbahu: Two people conducted themselves with proper conduct — Abraham and Saul. Abraham, as it is said, "And he took his two lads with him" (Genesis 22:3). Saul, "And he went, he and two men with him" (1 Samuel 28:8). "And they came to the woman by night" (1 Samuel 28:8) — and was it night? Rather, it teaches that the hour was dark for them like night.

"And he said (to her), 'Divine for me, I pray you, by the ghost,' etc.; and the woman said to him, 'Behold,' etc.; and Saul swore to her by the LORD, etc." (I Samuel 28:8, 9, 10). Rabbi Shimon ben Lakish said: To what may the matter be compared at that hour? To a woman who was set beside her lover, and who swore by the life of her husband. So too Saul inquires by the ghost (ov) and the familiar spirit (yidde'oni), and yet he says, "As the LORD lives, no punishment shall befall you for this thing" (ibid., there, verse 10). "And the woman said, 'Whom shall I bring up for you?'" etc. (ibid., there, verse 11). "Whom" — "from which"? From those who said, "Who is the LORD?" (Exodus 5:2), or from those who said, "Who is like You," etc. (ibid., 15:11).