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13

Abarbanel offers two possible approaches: 1) "לא יסור שבט" does not mean the monarchy, but rather that Yehuda will always be inherently greater and more deserving of respect and leadership than the other tribes. 2) "לא יסור שבט" means that the tribe of Yehuda will be punished continuously throughout their exile (שבט as in "שבט אפי"), referring to the galus ...


12

This would have to begin with Micah 6:8: והצנע לכת עם א-להיך, "be tzanua in walking with your G-d" (this is one of only two instances of this root in Tanach, the other being in Prov. 11:2, ואת צנועים חכמה). The Gemara (Sukkah 49b and Rashi there) explain this as referring to mitzvos done in public, like funerals and weddings; even these need to be done with ...


11

Rashi to Shmuel Aleph 15:3 explains that the Amalekites were sorcerers and were capable of disguising themselves as animals - and for this reason Shaul was commanded to kill even the animals. In his commentary to Devarim 25:19 he brings another explanation: The eradication of the memory of Amaleik had to be absolute, and even if animals remained alive they ...


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

The Rambam (Hilchos Malachim 1:7-10) Discusses the annointing and appointing of Jewish kings. There (1:8) he says: If a prophet appoints a king from any other tribe of Israel and that king follows the path of Torah and mitzvot and fights the wars of God, he is considered as a king, and all the commandments associaed with the monarchy apply to him. ...


6

The question is, “Shaul was not a descendant of Yehudah. How then could Hashem appoint a King and seemingly promise him an eternal dynasty of Kingship if he would observe the Torah, as is implied (ibid., 13:13) where Shmuel says to Shaul, ‘You have done foolishly; you have not kept the commandment of Hashem that He commanded you. For if ...


5

Rambam, The Laws of Kings and Wars, 3:8 (Chabad.org) Anyone who rebels against a king of Israel may be executed by the king… Shaul was considered righteous since he believed he was putting down a rebellion. The king may only execute people by decapitation. ……However, he may not confiscate property. If he does, it is considered theft. This is ...


5

To begin with, Saul only ordered the execution of Achimelekh's Beit Av( Samuel I 22:16): ויאמר המלך, מות תמות אחימלך: אתה, וכל-בית אביך And the king said: 'Thou shalt surely die, Ahimelech, thou, and all thy father's house.' The massacre at Nov was Doeg's own initiative( ibid. 22:18-19): ויאמר המלך, לדויג (לדואג), סב אתה, ופגע בכהנים; ויסב דויג ...


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

Radak explains "His arms-bearer saw that Shaul dies" with i.e., close to death… but he did not die yet until the [reporter] killed him…. Alternatively, Radak continues, it's possible the [reporter] lied: he didn't kill him but found him dead after [Shaul] had fallen on his sword. He said [he'd killed Shaul] to appeal to David…. Ralbag (Ⅰ Sh'muel ...


4

Ibn Ezra (Shemot 28:6 Peirush Aroch) suggests that someone who was familiar with asking through the Urim VeTumim would be capable of getting answers on occasion from the Ephod. (I think he is referring to the two stones on the shoulders that clipped to the Choshen, but I'm not sure.) Thus David used the Ephod (which we know he had, per 23:6) and Shaul used ...


4

I cannot improve on the other excellent examples, but I can provide an additional source (and one older than the others mentioned so far): עד שלא נבחר דוד היו כל ישראל כשרים למלכות. משנבחר דוד יצאו כל ישראל שנאמר הלא לכם לדעת כי ה' אלהי ישראל נתן את הממלכה לדוד וגו Until David was chosen, all Israel was suitable for the monarchy. Once David was ...


4

Sotah 37a-b In the book Ben Yehoyadah, Rabbi Yosef Hayyim mi-Baghdad's work on the aggadic portions of the Talmud, the author points out that the reward granted to both Yehudah and Binyamin are eternal rewards - the Jewish people's monarchy will always be from the house of King David, and the place of the Temple will always remain on Har Ha-Bayit in ...


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 ...


3

No one knows for sure since no reason is given in the text (the T'anach/the Bible). Therefore the question is open to conjecture within the commentaries and midrashim. @msh210 gives an answer from the commentaries of Rabbi Moshe Alshich. Another answer: it was "professional courtesy" -- while Saul was willing to kill the people, he decided to spare his ...


2

If I understand him correctly, Alshich explains as follows. Shaul thought the words "והכיתה את עמלק", "smite Amalek", referred to the people, but not the king, who is referred to as "Amaleki" (see e.g. verses 3, 15, 20). He made this mistake because the yetzer hara was influencing him heavily so as to save his nation, Amalek (for the yetzer hara is the sar, ...


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 ...


2

After doing some digging this is what I've found 1 & 2 - What was pronounced was a 'Cherem' which, especially when done by a king, applies to people who are not present (assumedly it applies to anyone that the pronouncer has in mind). The source for this is the Ramban on Vayikrah 27:29 3 - most Rishonim learn that bread means all food 4 - there are many ...


2

The Giv'onim wanted to kill him as revenge for him having killed them. See the full story in Samuel 2 chapter 21.


1

The gemara earlier on the same page explains that there was actually a halachic dispute between King Shaul and Dovid whether Dovid's betrothal to Michal was valid, and since King Shaul held that it was invalid he married her off to Paltiel. Thus, Michal was not clearly forbidden to him. And as we have no way of knowing who else held like either Shaul or ...



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