27

That David died on both Shavuos and Shabbos is not necessarily true. The source that David died on Shavuos can be found in Yerushalmi in Beitzah 11a (2:4) and Chagigah 12a (2:3), but in neither place does it say anything about Shabbos. The source that David died on Shabbos is Bavli Shabbos 30a-b, but they don’t say anything about Shavuos. As all of these are ...


25

I Samuel 16:11 and Psalms 118:22 imply that David was a rejected child in his family. וַיֹּ֨אמֶר שְׁמוּאֵ֣ל אֶל־יִשַׁי֮ הֲתַ֣מּוּ הַנְּעָרִים֒ וַיֹּ֗אמֶר ע֚וֹד שָׁאַ֣ר הַקָּטָ֔ן וְהִנֵּ֥ה רֹעֶ֖ה בַּצֹּ֑אן וַיֹּ֨אמֶר שְׁמוּאֵ֤ל אֶל־יִשַׁי֙ שִׁלְחָ֣ה וְקָחֶ֔נּוּ כִּ֥י לֹא־נָסֹ֖ב עַד־בֹּא֥וֹ פֹֽה׃ Then Samuel asked Jesse, “Are these all the boys you have?” He ...


14

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 ...


12

The Ibn Ezra says that the author is referring to the fact that his parents abandon him in their death, עזבוני במותם, ואתה אספתני תמיד Whereas the Malbim says that it has to do with David's feeling about how hashem has helped him, and he likens himself to an orphan who has been taken in and shown graciousness by God ממשיל א''ע כיתום שעזבוהו אביו ואמו ...


12

There are not very many references to Saul in the liturgy. Here is one that portrays him somewhat negatively, in the context of his failure to destroy Amalek (from Yotser for Zachor): זָכוֹר נָגִיד לְחָמְלוֹ הִסְכִּים. סָר מִמְּלוּכָה מִבֵּין נְסִיכִים. עוֹלֵל הַנּוֹתָר עָמַד לְשִׂכִּים: ‏ Remember the noble who agreed to have mercy on him [Agag]. He left ...


12

2 Samuel 15:12 "And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, from Giloh, as he offered the sacrifices. And the conspiracy was strong, and the people with Absalom were steadily increasing." The "friend" who betrays King David, that is mentioned in Psalms 41:10 (41:9 in Christian Bibles), and Psalms 55:...


11

Chas vishalom. In fact their love is given in the Mishna as an example of a love that was not dependant on anything. In complete contradistinction to the sexual desire of Amnon for Tamar. כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה ...


10

This comes from Tikunei Zohar Tikuna Asira'ah (here page 25b), in discussing numerical connections between the 5 knots on tzitzis and the 5 first words of Shema and the 5 strings on King David's lyre: וכד ישראל אמרין שמע ודאי מארי חיוון שמטין גדפייהו באן אתר בכנפי מצוה דאתמר בהון על ארבע כנפות כסותך אשר תכסה בה דאיהו כגוונא דמעיל האפוד דפעמונים ורמונים ...


10

Tehillim 54 לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃ For the leader; with instrumental music. A maskil of David, בְּב֣וֹא הַ֭זִּיפִים וַיֹּאמְר֣וּ לְשָׁא֑וּל הֲלֹ֥א דָ֝וִ֗ד מִסְתַּתֵּ֥ר עִמָּֽנוּ׃ when the Ziphites came and told Saul, “Know, David is in hiding among us.” Tehillim 57 (Thanks, Dr. Shmuel) לַמְנַצֵּ֣חַ אַל־תַּ֭שְׁחֵת לְדָוִ֣ד ...


9

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 ...


9

The Talmud (M'nachos 96a) explains that David and his coterie were in mortal danger of starving at the time, which legally supersedes the prohibition against them eating showbread. Another approach, mentioned by the Radak (ad loc.), is that the loaves were loaves from a korban todah (thanksgiving offering) that a non-priest could consume while in a state ...


9

The Talmud (Avoda Zara 4b-5a) indeed acknowledges that the sin did not match his character and he was ensnared as a way to teach future generations a lesson about the power of repentance. (Similarly, the Talmud indicates that the sin of the golden calf was also out of character for the nation/generation and was also an entrapment to teach of the power of ...


9

I wrote an essay a couple of years ago that dealt, in part, with these questions. The answer to your first question is: Yes and no. David's military uniform depended on which weapon he was using in battle. David's favored weapon at this stage of his life was the sling (קלע, kelah in Hebrew). Not the rickety little slingshot that some prankster kids may play ...


8

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 ...


8

http://vbm-torah.org/archive/shmuel/79shmuel.htm The Radak rejects such an explanation, saying: "He saw from upon the roof that she was bathing in her house." This understanding is reasonable, both because the roof was already mentioned at the beginning of the verse, and because if the words "from the roof" relate to Bat-Sheva's bathing, it should ...


8

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 Tehillim,...


8

See Shabbos 13b with Rashi and Sanhedrin 19-20, Palti put a sword in their bed and never came close to her. He is praised more than Yosef and Boaz for his control.


8

This is a question asked by many commentators, so your wife is in good company :) I'll bring four of the above-mentioned commentators here: Rashi (Samuel 1, 17, 55) (partial) וכי לא היה מכירו והלא כתיב (לעיל טז כא) ויאהבהו מאד ויהי לו נושא כליו אלא ראהו מתנהג בטכסיסי מלכות אמר שאול אם בא ממשפחת פרץ...‏ Saul indeed knew who David was, but since he ...


8

Yes at first glance they are in conflict. Sefer Yosef Tehilos 42:9 (Chida) reconciles this with the explanation that David did not sleep and this the nights counted towards the 140 years. יומם יצוה ה׳ חסדו ובלילה שירה עמי תפלה לאל חיי — אפשר במ״ש רז״ל, דאדם הראשון נתן לו ע׳ שנה לדוד הע״ה. ובזהר הקדוש אמר דאברהם אע״ה ויעקב אע״ה ויוסף הצדיק ע״ה נתנו לו ע׳ שנה ...


8

Shaul was great beyond the imagination of the people in his Generation (and how much more so ourselves) and cannot be Judged. Yalkut Shimoni Shmuel II 157: שגיון לדוד אשר שר לה' על דברי כוש בן ימיני (Tehilim,9,1), א"ל הקב"ה לדוד דוד שירה אתה אומר לפני על מפלת של שאול אלמלא אתה שאול והוא דוד אבדתי כמה דוד מפניו והיינו דכתיב שגיון לדוד אשר שר לה' על דברי ...


7

Ruth 4: 18 - 22 Peretz, Chetzron, Ram, Aminadav, Nachshon, Salmon, Boaz, Oved, Yishai, Dovid. Nachshon was the nasi of Yehudah at the time of the Exodus. Sotah 11b says that Dovid descended from Miriam. However, Calev is not mentioned. Some commentators connect Dovid being called Efrati with Miriam (Efrat) and say that one of her descendants married into the ...


7

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 ...


7

Yes. The two groups are perforce distinct. Either your ancestor along the male line is David or Aharon (or neither, of course). It is a simple impossibility to be a descendant of both, along the male line, which is what counts.


7

Both Targums on Esther 2:5 identify The Shimei in Mordecai's lineage with Shimei Ben Gera. They state that David saw through a prophetic experience that Mordecai (and Esther according to the first Targum) descended from Shimei, so he delayed his revenge until Shimei stopped bearing children to allow for the subsequent salvation of the Jewish people in the ...


7

Kiddushin 43a: האומר לשלוחו צא הרוג את הנפש הוא חייב ושולחיו פטור שמאי הזקן אומר משום חגי הנביא שולחיו חייב שנא' (שמואל ב יב, ט) אותו הרגת בחרב בני עמון One who says to his agent: "Go and kill someone" - he is liable, but his sender is not. Shamai the Elder said in the name of Chagai the prophet that his sender is liable, as it says (Shmuel 2:12:9),...


7

While the sources cited by rosends refer to an "abandonment" which might occur at some point during a persons life, but which could possibly be avoided in particular circumstances, Rashi suggests that it refers to an innate element of human existence which is present from the moment of conception: כי אבי ואמי עזבוני - בשעת תשמיש להנאתן נתכוונו כיון שגמרו ...


7

See Rambam Hilchot Melachim Chapter 1. Any Jew can be appointed king as long as he is not a convert nor descended exclusively from converts (Law 4), a woman (Law 5) nor currently or previously employed in a dishonorable profession (Law 6). Although the Davidic line was promised everlasting kingship (Law 7), a king from any tribe, appointed by a prophet, and ...


6

See Tanya Chapter 1 (which alludes to this Yerushalmi), which is explained in detail in Chapter 10. In short killing it means the inclination for evil has no expression for its energy, no life. It is dead because it has no expression, yet it is not turned over to good because the Tzaddiks love for Hashem is not complete, thus not completely transformative. ...


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 ...


6

The commentators (drawing on traditional sources) like Rashi and Metzudos, etc., explain that David put on a linen casual robe used by celebrants that would honor a religious event. He was covering most of his body, but as he danced vigorously, his legs and arms were exposed. It does not mean that he was naked in the "total" sense. The robe was nice, but it ...


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