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13

Whether or not David was a navi seems be an age-old discussion among Jewish authorities. On the one hand, there seem to be many futuristic concepts throughout Tehillim, especially about the destruction of the Temple and the eventual redemption. Assuming that David was the author of at least most of the psalms would imply that he had at least some form of ...


12

The relevant verse is I Chron. 22:8, where David quotes G-d as having told him: "You have spilled much blood, and waged great wars." Radak there explains that "much blood" refers to people whose deaths David caused indirectly but who didn't deserve this - such as Uriah, the kohanim of Nov, and non-Jewish civilians caught in the crossfire during his raids ...


11

I don't know of a book that records all of his judgments. However, there is one story brought in the Talmud (Sanhedrin 6b (English)): "And David did judgment and kindness" (Samuel 2 8:16). They ask: How can there be judgment and kindness together? They answer that the way he ruled was doing judgment to one of the parties and kindness to the other: He would ...


11

Radak (to vv. 20 and 36) and Ralbag (to v. 37) seem to take a bit of a different tack than the answer given by morah hochman. They say that indeed Yonasan at first figured that he won't be able to speak with David in person because there might be people around, and therefore he'd have to use the signals. Once he saw (after he was done with those) that indeed ...


11

Rabbi Amnon Bazak explains in his lecture that this seemingly useless act of telling David in a secret way to run away and then meeting David in person shows the special and unique relationship between David and Yonatan. After Yonatan uses the arrows to send his message he is overcome with love for David and therefore risks his life to see David and embrace ...


10

According to Maimonides (Hil. Melachim 6:4), the obligation to kill Amalek only applies to those Amalekite communities that refuse to accept the terms demanded by the Jewish king (including the acceptance of the seven Noahide laws). Those communities that accept these terms are not to be harmed, even Amalekites. (As the Kesef Mishneh puts it, by accepting ...


10

Not a complete answer, but here's what the Talmud (Sanhedrin 22A) says (Rashi brought in נrackets): אמר רב שמן בר אבא בוא וראה כמה קשין גירושין שהרי דוד המלך התירו לו לייחד [עם אבישג ואע"פ שנאסר ייחוד של פנויה] ולא התירו לו לגרש [אחת מי"ח וישאנה]‏ R' Shaman bar Aba said: Come and See how harsh divorce is. They gave permission to King David to be ...


9

David's status after his anointing and before Shaul's death was actually, according to Megillah 14b, the subject of a halachic dispute between him and Avigayil. David himself held that he was a king for all purposes, and that therefore Naval (who had denied his men food and insulted him - I Sam. 25) was a rebel against the monarchy and could be put to death ...


7

As you said, Ralbag (and most of the commentaries) understand this to be talking about statues of some kind. (Metzudas David to 5:8 also cites this as a second explanation.) So according to that view of things, David had nothing against the blind and lame people any more than against any of the other Jebusites. Metzudas David's first explanation (to 5:6), ...


7

The Baal Shem Tov asked this question (Keser Shem Tov Siman 22, quoted by the Lubavitcher Rebbe here) and answered as follows: The Gemora in Chagiga (3b) says that words of Torah are compared to a plant, for just as a plant grows and increases, so the words of Torah grow and increase. This means that when one teaches a Torah idea to another, he is not ...


7

In the Jewish tradition regarding King David, his role as a judge doesn't figure particularly prominently. He is much better known as a military leader and as the author of Psalms, Biblical poems that serve as the basis for many of our daily prayers. If you want to learn more about the Jewish tradition regarding King David, I recommend that you take a look ...


6

Both RaDaK and Malbim understand that David was not telling Shelomo to execute Shime'i outright, but each saw it to be done differently: RaDak writes( on MelakhimI 2:8): ירד לקראתי - שאמחול לו ונשבעתי לו שלא אמיתנו, אף על פי שנשבעתי לו שלא אמיתנו, חייב מיתה הוא, ולשמור שבועתי לא תמיתנו, עד שתמצא לו עלה ועון וסבב אתה הדבר שיבא לידי עון, שיהיה לך דין ...


5

This post, on the Avodah list, cites Kol Mevasser (1:76)* who asks for Kesef Mishneh's source, as well as the related question of how David could have been a member of the Sanhedrin anyway (whether as its head or not). This sefer suggests, like DoubleAA in his comment above, that David may have been the nasi, a position which he says can indeed be filled ...


5

What's right or wrong is dependent on the will of God, which may differ in differing situations. King Saul had clearly been (by Samuel) told to kill all the animals, and he disobeyed. King David was given no such order; in fact, the Urim V'Tumim told him "go save!" (hatzel); the same language used in v.18, he "saved" that which had been taken. As to ...


5

From vv. 18-19, it seems that David only took back what the Amalekites had previously plundered (and per verse 16, that was from the Jews and, lehavdil, from the Philistines): יח וַיַּצֵּל דָּוִד, אֵת כָּל-אֲשֶׁר לָקְחוּ עֲמָלֵק; וְאֶת-שְׁתֵּי נָשָׁיו, הִצִּיל דָּוִד. יט וְלֹא נֶעְדַּר-לָהֶם מִן-הַקָּטֹן וְעַד-הַגָּדוֹל וְעַד-בָּנִים וּבָנוֹת, ...


5

I think Isaac's nailed it, in a comment on the question: The average person's chances of chas veshalom getting killed in a terror attack today are, thank God, nowhere near the same league as those of someone who goes out to war. Two more points to consider: In the decade 2000-2010, there were b"H fewer than 1000 deaths by terrorism in Israel, a ...


5

According to Midrash Eicha Zuta, it was written by ירמיה (Jeremiah). This is also reflected in the Septuagint (aka LXX aka Targum Shivim), which opens with the line "By Jeremias, in the Captivity." This is probably the oldest tradition. According to Rashi, Midrash Tehillim (aka Midrash Secher Tov), Pesiqta Rabbatti, Ibn Ezra in his introduction to ...


4

The question has been raised in contemporary times vis-a-vis Israeli soldiers. (And if I recall correctly from a lecture by Rabbi J D Bleich, Jewish soldiers in the British Army during WWII as well.) As Rabbi Bleich pointed out, in today's information era there are exceedingly few cases of people who outright disappear at war. (To prove his point, he asked ...


4

According to Wikipedia: The hexagram has been in use as a symbol of Judaism since the 17th century, with precedents in the 14th to 16th centuries in Central Europe, where the Shield of David was partly used in conjunction with the Seal of Solomon (the hexagram) on Jewish flags. Its use probably derives from medieval (11th to 13th century) Jewish ...


4

And the men of Israel said, "Have you seen this man who is coming up, for he is coming up to taunt Israel? And it will be, that the man who will kill him, the King will enrich him with great riches, and he will give him his daughter, and he will make his father's house free in Israel." Rashi: "'And he will make his father’s house free': from ...


4

Based on that Gemara it appears that there are two opinions regarding whether King David erred or not. According to the opinion that he did err, this shortcoming was the cause of the split in the kingdom and the ultimate exile while according to the opinion that he did not err the split in the kingdom must be attributed to some other cause. Based on Kings ...


4

The Gemora (Gitin 57b) states that Hashem showed Dovid Hamelech a prophecy of the destruction of the two temples and he composed Tehillim Chapter 137. However the Ibn Ezra (in his introduction to his commentary on Tehillim) writes that some say it was composed at the time of the Babylonian Exile.


3

Sefer Magen Shaul explains why in Shmuel2 13:39 it says Dovid HaMelech instead of HaMelech Dovid. He says that at this point Dovid lost the strength of Malchus by losing interest in chasing after AvSholom. Therefore the word HaMelech is placed after his name in this instance.


3

The Rama (426:2) quotes Rabbeinu Bachya who says that David's kingdom, which is compared to the moon, will renew itself like the moon; and the Jews will return to their husband, G-d. The Mishnah Brurah (in the Bi'ur Halachah) quotes the Pri Chadash to the statement in Rosh HaShanah 25a that this was the message that they sent.


3

Radak gives two explanations: His own explanation is that since no one knew about the sin with Betshabe but G-d, he had only sinned to G-d, i.e. only G-d knew about it. Alternatively, he quotes Rabbi Saadiah Gaon that the verse means that to G-d alone he confessed his sin, even though he did sin to others.


3

My understanding of the Star of David is that it became iconic around the same time that Kabbalah and the Zohar began to gain acceptance as a input into Halacha. It is in the Merkavah literature and the Zohar that the 6 pointed star is given significance. The Star of David is seen as the star that connects the sephirah of Malchut to the 6 sefirot above it. ...


3

Whether David was a navi seems to be a machloket between the Rambam in his earlier writings and the Rambam in his later writings. In Shmonah prakim, the Rambam's introduction to Avot, ch. 7, he counts Shlomo and David as Nevi'im. However, in the Moreh Nevuchim, II:45, he says that they are not nevi'im but possessors of ruach ha-kodesh. However, both Rashi ...


3

Radak says "Ain Somchin al hanes" Do not rely on miracles. He also compares it to Yaakov being afraid that Eisav was coming, David fleeing from Shaul and other incidents In Pesachim 8b and Yoma 11a we are told that the protection during the mission is only if the danger is not imminent. In this case, Shmuel asked for natural means to protect himself ...


2

What about the fact that it is possible that David was king of ONLY Judah for 2 years and then remained in Hevron but was king over all of Israel for 5.5 more years before moving to Jerusalem? This seems like a likely idea given that Ish Boshet did not make a very good king and needed Avner to keep his kingship. If that is the case David became king 2 ...



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