Avshalom's Rebellion, Part II
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Share(יג) וַיָּבֹא֙ הַמַּגִּ֔יד אֶל־דָּוִ֖ד לֵאמֹ֑ר הָיָ֛ה לֶב־אִ֥ישׁ יִשְׂרָאֵ֖ל אַחֲרֵ֥י אַבְשָׁלֽוֹם׃ (יד) וַיֹּ֣אמֶר דָּ֠וִד לְכָל־עֲבָדָ֨יו אֲשֶׁר־אִתּ֤וֹ בִירוּשָׁלִַ֙ם֙ ק֣וּמוּ וְנִבְרָ֔חָה כִּ֛י לֹא־תִֽהְיֶה־לָּ֥נוּ פְלֵיטָ֖ה מִפְּנֵ֣י אַבְשָׁל֑וֹם מַהֲר֣וּ לָלֶ֗כֶת פֶּן־יְמַהֵ֤ר וְהִשִּׂגָ֙נוּ֙ וְהִדִּ֤יחַ עָלֵ֙ינוּ֙ אֶת־הָ֣רָעָ֔ה וְהִכָּ֥ה הָעִ֖יר לְפִי־חָֽרֶב׃ (טו) וַיֹּאמְר֥וּ עַבְדֵֽי־הַמֶּ֖לֶךְ אֶל־הַמֶּ֑לֶךְ כְּכֹ֧ל אֲשֶׁר־יִבְחַ֛ר אֲדֹנִ֥י הַמֶּ֖לֶךְ הִנֵּ֥ה עֲבָדֶֽיךָ׃ (טז) וַיֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־בֵּית֖וֹ בְּרַגְלָ֑יו וַיַּעֲזֹ֣ב הַמֶּ֗לֶךְ אֵ֣ת עֶ֧שֶׂר נָשִׁ֛ים פִּֽלַגְשִׁ֖ים לִשְׁמֹ֥ר הַבָּֽיִת׃ (יז) וַיֵּצֵ֥א הַמֶּ֛לֶךְ וְכָל־הָעָ֖ם בְּרַגְלָ֑יו וַיַּעַמְד֖וּ בֵּ֥ית הַמֶּרְחָֽק׃ (יח) וְכָל־עֲבָדָיו֙ עֹבְרִ֣ים עַל־יָד֔וֹ וְכָל־הַכְּרֵתִ֖י וְכָל־הַפְּלֵתִ֑י וְכָֽל־הַגִּתִּ֞ים שֵׁשׁ־מֵא֣וֹת אִ֗ישׁ אֲשֶׁר־בָּ֤אוּ בְרַגְלוֹ֙ מִגַּ֔ת עֹבְרִ֖ים עַל־פְּנֵ֥י הַמֶּֽלֶךְ׃
(13) Someone came and told David, “The loyalty of the men of Israel has veered toward Absalom.” (14) Whereupon David said to all the courtiers who were with him in Jerusalem, “Let us flee at once, or none of us will escape from Absalom. We must get away quickly, or he will soon overtake us and bring down disaster upon us and put the city to the sword.” (15) The king’s courtiers said to the king, “Whatever our lord the king decides, your servants are ready.” (16) So the king left, followed by his entire household, except for ten concubines whom the king left to mind the palace. (17) The king left, followed by all the people, and they stopped at the last house. (18) All his followers marched past him, including all the Cherethites and all the Pelethites; and all the Gittites, six hundred men who had accompanied him from Gath, also marched by the king.
(יט) וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־אִתַּ֣י הַגִּתִּ֔י לָ֧מָּה תֵלֵ֛ךְ גַּם־אַתָּ֖ה אִתָּ֑נוּ שׁ֣וּב וְשֵׁ֤ב עִם־הַמֶּ֙לֶךְ֙ כִּֽי־נָכְרִ֣י אַ֔תָּה וְגַם־גֹּלֶ֥ה אַתָּ֖ה לִמְקוֹמֶֽךָ׃ (כ) תְּמ֣וֹל ׀ בּוֹאֶ֗ךָ וְהַיּ֞וֹם אנועך [אֲנִֽיעֲךָ֤] עִמָּ֙נוּ֙ לָלֶ֔כֶת וַאֲנִ֣י הוֹלֵ֔ךְ עַ֥ל אֲשֶׁר־אֲנִ֖י הוֹלֵ֑ךְ שׁ֣וּב וְהָשֵׁ֧ב אֶת־אַחֶ֛יךָ עִמָּ֖ךְ חֶ֥סֶד וֶאֱמֶֽת׃ (כא) וַיַּ֧עַן אִתַּ֛י אֶת־הַמֶּ֖לֶךְ וַיֹּאמַ֑ר חַי־יְהוָ֗ה וְחֵי֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ כִּ֠י אִם־בִּמְק֞וֹם אֲשֶׁ֥ר יִֽהְיֶה־שָּׁ֣ם ׀ אֲדֹנִ֣י הַמֶּ֗לֶךְ אִם־לְמָ֙וֶת֙ אִם־לְחַיִּ֔ים כִּי־שָׁ֖ם יִהְיֶ֥ה עַבְדֶּֽךָ׃ (כב) וַיֹּ֧אמֶר דָּוִ֛ד אֶל־אִתַּ֖י לֵ֣ךְ וַעֲבֹ֑ר וַֽיַּעֲבֹ֞ר אִתַּ֤י הַגִּתִּי֙ וְכָל־אֲנָשָׁ֔יו וְכָל־הַטַּ֖ף אֲשֶׁ֥ר אִתּֽוֹ׃
(19) And the king said to Ittai the Gittite, “Why should you too go with us? Go back and stay with the [new] king, for you are a foreigner and you are also an exile from your country. (20) You came only yesterday; should I make you wander about with us today, when I myself must go wherever I can? Go back, and take your kinsmen with you, [in] true faithfulness.” (21) Ittai replied to the king, “As the LORD lives and as my lord the king lives, wherever my lord the king may be, there your servant will be, whether for death or for life!” (22) And David said to Ittai, “Then march by.” And Ittai the Gittite and all his men and all the children who were with him marched by.
(ח) וַתֹּ֤אמֶר נָעֳמִי֙ לִשְׁתֵּ֣י כַלֹּתֶ֔יהָ לֵ֣כְנָה שֹּׁ֔בְנָה אִשָּׁ֖ה לְבֵ֣ית אִמָּ֑הּ יעשה [יַ֣עַשׂ] יְהוָ֤ה עִמָּכֶם֙ חֶ֔סֶד כַּאֲשֶׁ֧ר עֲשִׂיתֶ֛ם עִם־הַמֵּתִ֖ים וְעִמָּדִֽי׃ (ט) יִתֵּ֤ן יְהוָה֙ לָכֶ֔ם וּמְצֶ֣אןָ מְנוּחָ֔ה אִשָּׁ֖ה בֵּ֣ית אִישָׁ֑הּ וַתִּשַּׁ֣ק לָהֶ֔ן וַתִּשֶּׂ֥אנָה קוֹלָ֖ן וַתִּבְכֶּֽינָה׃ (י) וַתֹּאמַ֖רְנָה־לָּ֑הּ כִּי־אִתָּ֥ךְ נָשׁ֖וּב לְעַמֵּֽךְ׃ (יא) וַתֹּ֤אמֶר נָעֳמִי֙ שֹׁ֣בְנָה בְנֹתַ֔י לָ֥מָּה תֵלַ֖כְנָה עִמִּ֑י הַֽעֽוֹד־לִ֤י בָנִים֙ בְּֽמֵעַ֔י וְהָי֥וּ לָכֶ֖ם לַאֲנָשִֽׁים׃ ... (יד) וַתִּשֶּׂ֣נָה קוֹלָ֔ן וַתִּבְכֶּ֖ינָה ע֑וֹד וַתִּשַּׁ֤ק עָרְפָּה֙ לַחֲמוֹתָ֔הּ וְר֖וּת דָּ֥בְקָה בָּֽהּ׃ (טו) וַתֹּ֗אמֶר הִנֵּה֙ שָׁ֣בָה יְבִמְתֵּ֔ךְ אֶל־עַמָּ֖הּ וְאֶל־אֱלֹהֶ֑יהָ שׁ֖וּבִי אַחֲרֵ֥י יְבִמְתֵּֽךְ׃ (טז) וַתֹּ֤אמֶר רוּת֙ אַל־תִּפְגְּעִי־בִ֔י לְעָזְבֵ֖ךְ לָשׁ֣וּב מֵאַחֲרָ֑יִךְ כִּ֠י אֶל־אֲשֶׁ֨ר תֵּלְכִ֜י אֵלֵ֗ךְ וּבַאֲשֶׁ֤ר תָּלִ֙ינִי֙ אָלִ֔ין עַמֵּ֣ךְ עַמִּ֔י וֵאלֹהַ֖יִךְ אֱלֹהָֽי׃ (יז) בַּאֲשֶׁ֤ר תָּמ֙וּתִי֙ אָמ֔וּת וְשָׁ֖ם אֶקָּבֵ֑ר כֹּה֩ יַעֲשֶׂ֨ה יְהוָ֥ה לִי֙ וְכֹ֣ה יֹסִ֔יף כִּ֣י הַמָּ֔וֶת יַפְרִ֖יד בֵּינִ֥י וּבֵינֵֽךְ׃ (יח) וַתֵּ֕רֶא כִּֽי־מִתְאַמֶּ֥צֶת הִ֖יא לָלֶ֣כֶת אִתָּ֑הּ וַתֶּחְדַּ֖ל לְדַבֵּ֥ר אֵלֶֽיהָ׃
(8) But Naomi said to her two daughters-in-law, “Turn back, each of you to her mother’s house. May the LORD deal kindly with you, as you have dealt with the dead and with me! (9) May the LORD grant that each of you find security in the house of a husband!” And she kissed them farewell. They broke into weeping (10) and said to her, “No, we will return with you to your people.” (11) But Naomi replied, “Turn back, my daughters! Why should you go with me? Have I any more sons in my body who might be husbands for you? ...(14) They broke into weeping again, and Orpah kissed her mother-in-law farewell. But Ruth clung to her. (15) So she said, “See, your sister-in-law has returned to her people and her gods. Go follow your sister-in-law.” (16) But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. (17) Where you die, I will die, and there I will be buried. Thus and more may the LORD do to me if anything but death parts me from you.” (18) When [Naomi] saw how determined she was to go with her, she ceased to argue with her;
(כג) וְכָל־הָאָ֗רֶץ בּוֹכִים֙ ק֣וֹל גָּד֔וֹל וְכָל־הָעָ֖ם עֹֽבְרִ֑ים וְהַמֶּ֗לֶךְ עֹבֵר֙ בְּנַ֣חַל קִדְר֔וֹן וְכָל־הָעָם֙ עֹבְרִ֔ים עַל־פְּנֵי־דֶ֖רֶךְ אֶת־הַמִּדְבָּֽר׃ (כד) וְהִנֵּ֨ה גַם־צָד֜וֹק וְכָֽל־הַלְוִיִּ֣ם אִתּ֗וֹ נֹֽשְׂאִים֙ אֶת־אֲרוֹן֙ בְּרִ֣ית הָאֱלֹהִ֔ים וַיַּצִּ֙קוּ֙ אֶת־אֲר֣וֹן הָאֱלֹהִ֔ים וַיַּ֖עַל אֶבְיָתָ֑ר עַד־תֹּ֥ם כָּל־הָעָ֖ם לַעֲב֥וֹר מִן־הָעִֽיר׃ (כה) וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ לְצָד֔וֹק הָשֵׁ֛ב אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים הָעִ֑יר אִם־אֶמְצָ֥א חֵן֙ בְּעֵינֵ֣י יְהוָ֔ה וֶהֱשִׁבַ֕נִי וְהִרְאַ֥נִי אֹת֖וֹ וְאֶת־נָוֵֽהוּ׃ (כו) וְאִם֙ כֹּ֣ה יֹאמַ֔ר לֹ֥א חָפַ֖צְתִּי בָּ֑ךְ הִנְנִ֕י יַֽעֲשֶׂה־לִּ֕י כַּאֲשֶׁ֥ר ט֖וֹב בְּעֵינָֽיו׃ (ס) (כז) וַיֹּ֤אמֶר הַמֶּ֙לֶךְ֙ אֶל־צָד֣וֹק הַכֹּהֵ֔ן הֲרוֹאֶ֣ה אַתָּ֔ה שֻׁ֥בָה הָעִ֖יר בְּשָׁל֑וֹם וַאֲחִימַ֨עַץ בִּנְךָ֜ וִיהוֹנָתָ֧ן בֶּן־אֶבְיָתָ֛ר שְׁנֵ֥י בְנֵיכֶ֖ם אִתְּכֶֽם׃ (כח) רְאוּ֙ אָנֹכִ֣י מִתְמַהְמֵ֔הַּ בעברות [בְּעַֽרְב֖וֹת] הַמִּדְבָּ֑ר עַ֣ד בּ֥וֹא דָבָ֛ר מֵעִמָּכֶ֖ם לְהַגִּ֥יד לִֽי׃ (כט) וַיָּ֨שֶׁב צָד֧וֹק וְאֶבְיָתָ֛ר אֶת־אֲר֥וֹן הָאֱלֹהִ֖ים יְרוּשָׁלִָ֑ם וַיֵּשְׁב֖וּ שָֽׁם׃
(23) The whole countryside wept aloud as the troops marched by. The king crossed the Kidron Valley, and all the troops crossed by the road to the wilderness. (24) Then Zadok appeared, with all the Levites carrying the Ark of the Covenant of God; and they set down the Ark of God until all the people had finished marching out of the city. Abiathar also came up. (25) But the king said to Zadok, “Take the Ark of God back to the city. If I find favor with the LORD, He will bring me back and let me see it and its abode. (26) And if He should say, ‘I do not want you,’ I am ready; let Him do with me as He pleases.” (27) And the king said to the priest Zadok, “Do you understand? You return to the safety of the city with your two sons, your own son Ahimaaz and Abiathar’s son Jonathan. (28) Look, I shall linger in the steppes of the wilderness until word comes from you to inform me.” (29) Zadok and Abiathar brought the Ark of God back to Jerusalem, and they stayed there.
(ל) וְדָוִ֡ד עֹלֶה֩ בְמַעֲלֵ֨ה הַזֵּיתִ֜ים עֹלֶ֣ה ׀ וּבוֹכֶ֗ה וְרֹ֥אשׁ לוֹ֙ חָפ֔וּי וְה֖וּא הֹלֵ֣ךְ יָחֵ֑ף וְכָל־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ חָפוּ֙ אִ֣ישׁ רֹאשׁ֔וֹ וְעָל֥וּ עָלֹ֖ה וּבָכֹֽה׃ (לא) וְדָוִד֙ הִגִּ֣יד לֵאמֹ֔ר אֲחִיתֹ֥פֶל בַּקֹּשְׁרִ֖ים עִם־אַבְשָׁל֑וֹם וַיֹּ֣אמֶר דָּוִ֔ד סַכֶּל־נָ֛א אֶת־עֲצַ֥ת אֲחִיתֹ֖פֶל יְהוָֽה׃ (לב) וַיְהִ֤י דָוִד֙ בָּ֣א עַד־הָרֹ֔אשׁ אֲשֶֽׁר־יִשְׁתַּחֲוֶ֥ה שָׁ֖ם לֵאלֹהִ֑ים וְהִנֵּ֤ה לִקְרָאתוֹ֙ חוּשַׁ֣י הָאַרְכִּ֔י קָר֙וּעַ֙ כֻּתָּנְתּ֔וֹ וַאֲדָמָ֖ה עַל־רֹאשֽׁוֹ׃ (לג) וַיֹּ֥אמֶר ל֖וֹ דָּוִ֑ד אִ֚ם עָבַ֣רְתָּ אִתִּ֔י וְהָיִ֥תָ עָלַ֖י לְמַשָּֽׂא׃ (לד) וְאִם־הָעִ֣יר תָּשׁ֗וּב וְאָמַרְתָּ֤ לְאַבְשָׁלוֹם֙ עַבְדְּךָ֨ אֲנִ֤י הַמֶּ֙לֶךְ֙ אֶֽהְיֶ֔ה עֶ֣בֶד אָבִ֤יךָ וַֽאֲנִי֙ מֵאָ֔ז וְעַתָּ֖ה וַאֲנִ֣י עַבְדֶּ֑ךָ וְהֵפַרְתָּ֣ה לִ֔י אֵ֖ת עֲצַ֥ת אֲחִיתֹֽפֶל׃ (לה) וַהֲל֤וֹא עִמְּךָ֙ שָׁ֔ם צָד֥וֹק וְאֶבְיָתָ֖ר הַכֹּהֲנִ֑ים וְהָיָ֗ה כָּל־הַדָּבָר֙ אֲשֶׁ֤ר תִּשְׁמַע֙ מִבֵּ֣ית הַמֶּ֔לֶךְ תַּגִּ֕יד לְצָד֥וֹק וּלְאֶבְיָתָ֖ר הַכֹּהֲנִֽים׃ (לו) הִנֵּה־שָׁ֤ם עִמָּם֙ שְׁנֵ֣י בְנֵיהֶ֔ם אֲחִימַ֣עַץ לְצָד֔וֹק וִיהוֹנָתָ֖ן לְאֶבְיָתָ֑ר וּשְׁלַחְתֶּ֤ם בְּיָדָם֙ אֵלַ֔י כָּל־דָּבָ֖ר אֲשֶׁ֥ר תִּשְׁמָֽעוּ׃ (לז) וַיָּבֹ֥א חוּשַׁ֛י רֵעֶ֥ה דָוִ֖ד הָעִ֑יר וְאַבְשָׁלֹ֔ם יָבֹ֖א יְרוּשָׁלִָֽם׃
(30) David meanwhile went up the slope of the [Mount of] Olives, weeping as he went; his head was covered and he walked barefoot. And all the people who were with him covered their heads and wept as they went up. (31) David [was] told that Ahithophel was among the conspirators with Absalom, and he prayed, “Please, O LORD, frustrate Ahithophel’s counsel!” (32) When David reached the top, where people would prostrate themselves to God, Hushai the Archite was there to meet him, with his robe torn and with earth on his head. (33) David said to him, “If you march on with me, you will be a burden to me. (34) But if you go back to the city and say to Absalom, ‘I will be your servant, O king; I was your father’s servant formerly, and now I will be yours,’ then you can nullify Ahithophel’s counsel for me. (35) You will have the priests Zadok and Abiathar there, and you can report everything that you hear in the king’s palace to the priests Zadok and Abiathar. (36) Also, their two sons are there with them, Zadok’s son Ahimaaz and Abiathar’s son Jonathan; and through them you can report to me everything you hear.” (37) And so Hushai, the friend of David, reached the city as Absalom was entering Jerusalem.
(ה) וּבָ֛א הַמֶּ֥לֶךְ דָּוִ֖ד עַד־בַּֽחוּרִ֑ים וְהִנֵּ֣ה מִשָּׁם֩ אִ֨ישׁ יוֹצֵ֜א מִמִּשְׁפַּ֣חַת בֵּית־שָׁא֗וּל וּשְׁמוֹ֙ שִׁמְעִ֣י בֶן־גֵּרָ֔א יֹצֵ֥א יָצ֖וֹא וּמְקַלֵּֽל׃ (ו) וַיְסַקֵּ֤ל בָּֽאֲבָנִים֙ אֶת־דָּוִ֔ד וְאֶת־כָּל־עַבְדֵ֖י הַמֶּ֣לֶךְ דָּוִ֑ד וְכָל־הָעָם֙ וְכָל־הַגִּבֹּרִ֔ים מִימִינ֖וֹ וּמִשְּׂמֹאלֽוֹ׃ (ז) וְכֹֽה־אָמַ֥ר שִׁמְעִ֖י בְּקַֽלְל֑וֹ צֵ֥א צֵ֛א אִ֥ישׁ הַדָּמִ֖ים וְאִ֥ישׁ הַבְּלִיָּֽעַל׃ (ח) הֵשִׁיב֩ עָלֶ֨יךָ יְהוָ֜ה כֹּ֣ל ׀ דְּמֵ֣י בֵית־שָׁא֗וּל אֲשֶׁ֤ר מָלַ֙כְתָּ֙ תחתו [תַּחְתָּ֔יו] וַיִּתֵּ֤ן יְהוָה֙ אֶת־הַמְּלוּכָ֔ה בְּיַ֖ד אַבְשָׁל֣וֹם בְּנֶ֑ךָ וְהִנְּךָ֙ בְּרָ֣עָתֶ֔ךָ כִּ֛י אִ֥ישׁ דָּמִ֖ים אָֽתָּה׃ (ט) וַיֹּ֨אמֶר אֲבִישַׁ֤י בֶּן־צְרוּיָה֙ אֶל־הַמֶּ֔לֶךְ לָ֣מָּה יְקַלֵּ֞ל הַכֶּ֤לֶב הַמֵּת֙ הַזֶּ֔ה אֶת־אֲדֹנִ֖י הַמֶּ֑לֶךְ אֶעְבְּרָה־נָּ֖א וְאָסִ֥ירָה אֶת־רֹאשֽׁוֹ׃ (ס) (י) וַיֹּ֣אמֶר הַמֶּ֔לֶךְ מַה־לִּ֥י וְלָכֶ֖ם בְּנֵ֣י צְרֻיָ֑ה כי [כֹּ֣ה] יְקַלֵּ֗ל וכי [כִּ֤י] יְהוָה֙ אָ֤מַר לוֹ֙ קַלֵּ֣ל אֶת־דָּוִ֔ד וּמִ֣י יֹאמַ֔ר מַדּ֖וּעַ עָשִׂ֥יתָה כֵּֽן׃ (ס) (יא) וַיֹּ֨אמֶר דָּוִ֤ד אֶל־אֲבִישַׁי֙ וְאֶל־כָּל־עֲבָדָ֔יו הִנֵּ֥ה בְנִ֛י אֲשֶׁר־יָצָ֥א מִמֵּעַ֖י מְבַקֵּ֣שׁ אֶת־נַפְשִׁ֑י וְאַ֨ף כִּֽי־עַתָּ֜ה בֶּן־הַיְמִינִ֗י הַנִּ֤חוּ לוֹ֙ וִֽיקַלֵּ֔ל כִּ֥י אָֽמַר־ל֖וֹ יְהוָֽה׃ (יב) אוּלַ֛י יִרְאֶ֥ה יְהוָ֖ה בעוני [בְּעֵינִ֑י] וְהֵשִׁ֨יב יְהוָ֥ה לִי֙ טוֹבָ֔ה תַּ֥חַת קִלְלָת֖וֹ הַיּ֥וֹם הַזֶּֽה׃ (יג) וַיֵּ֧לֶךְ דָּוִ֛ד וַאֲנָשָׁ֖יו בַּדָּ֑רֶךְ (ס) וְשִׁמְעִ֡י הֹלֵךְ֩ בְּצֵ֨לַע הָהָ֜ר לְעֻמָּת֗וֹ הָלוֹךְ֙ וַיְקַלֵּ֔ל וַיְסַקֵּ֤ל בָּֽאֲבָנִים֙ לְעֻמָּת֔וֹ וְעִפַּ֖ר בֶּעָפָֽר׃ (פ) (יד) וַיָּבֹ֥א הַמֶּ֛לֶךְ וְכָל־הָעָ֥ם אֲשֶׁר־אִתּ֖וֹ עֲיֵפִ֑ים וַיִּנָּפֵ֖שׁ שָֽׁם׃
(5) As King David was approaching Bahurim, a member of Saul’s clan—a man named Shimei son of Gera—came out from there, hurling insults as he came. (6) He threw stones at David and all King David’s courtiers, while all the troops and all the warriors were at his right and his left. (7) And these are the insults that Shimei hurled: “Get out, get out, you criminal, you villain! (8) The LORD is paying you back for all your crimes against the family of Saul, whose throne you seized. The LORD is handing over the throne to your son Absalom; you are in trouble because you are a criminal!” (9) Abishai son of Zeruiah said to the king, “Why let that dead dog abuse my lord the king? Let me go over and cut off his head!” (10) But the king said, “What has this to do with you, you sons of Zeruiah? He is abusing [me] only because the LORD told him to abuse David; and who is to say, ‘Why did You do that?’” (11) David said further to Abishai and all the courtiers, “If my son, my own issue, seeks to kill me, how much more the Benjaminite! Let him go on hurling abuse, for the LORD has told him to. (12) Perhaps the LORD will look upon my punishment and recompense me for the abuse [Shimei] has uttered today.” (13) David and his men continued on their way, while Shimei walked alongside on the slope of the hill, insulting him as he walked, and throwing stones at him and flinging dirt. (14) The king and all who accompanied him arrived exhausted, and he rested there.
(טו) וְאַבְשָׁל֗וֹם וְכָל־הָעָם֙ אִ֣ישׁ יִשְׂרָאֵ֔ל בָּ֖אוּ יְרוּשָׁלִָ֑ם וַאֲחִיתֹ֖פֶל אִתּֽוֹ׃ (טז) וַיְהִ֗י כַּֽאֲשֶׁר־בָּ֞א חוּשַׁ֧י הָאַרְכִּ֛י רֵעֶ֥ה דָוִ֖ד אֶל־אַבְשָׁל֑וֹם וַיֹּ֤אמֶר חוּשַׁי֙ אֶל־אַבְשָׁלֹ֔ם יְחִ֥י הַמֶּ֖לֶךְ יְחִ֥י הַמֶּֽלֶךְ׃ (יז) וַיֹּ֤אמֶר אַבְשָׁלוֹם֙ אֶל־חוּשַׁ֔י זֶ֥ה חַסְדְּךָ֖ אֶת־רֵעֶ֑ךָ לָ֥מָּה לֹֽא־הָלַ֖כְתָּ אֶת־רֵעֶֽךָ׃ (יח) וַיֹּ֣אמֶר חוּשַׁי֮ אֶל־אַבְשָׁלֹם֒ לֹ֕א כִּי֩ אֲשֶׁ֨ר בָּחַ֧ר יְהוָ֛ה וְהָעָ֥ם הַזֶּ֖ה וְכָל־אִ֣ישׁ יִשְׂרָאֵ֑ל לא [ל֥וֹ] אֶהְיֶ֖ה וְאִתּ֥וֹ אֵשֵֽׁב׃ (יט) וְהַשֵּׁנִ֗ית לְמִי֙ אֲנִ֣י אֶֽעֱבֹ֔ד הֲל֖וֹא לִפְנֵ֣י בְנ֑וֹ כַּאֲשֶׁ֤ר עָבַ֙דְתִּי֙ לִפְנֵ֣י אָבִ֔יךָ כֵּ֖ן אֶהְיֶ֥ה לְפָנֶֽיךָ׃ (פ) (כ) וַיֹּ֥אמֶר אַבְשָׁל֖וֹם אֶל־אֲחִיתֹ֑פֶל הָב֥וּ לָכֶ֛ם עֵצָ֖ה מַֽה־נַּעֲשֶֽׂה׃ (כא) וַיֹּ֤אמֶר אֲחִיתֹ֙פֶל֙ אֶל־אַבְשָׁלֹ֔ם בּ֚וֹא אֶל־פִּלַגְשֵׁ֣י אָבִ֔יךָ אֲשֶׁ֥ר הִנִּ֖יחַ לִשְׁמ֣וֹר הַבָּ֑יִת וְשָׁמַ֤ע כָּל־יִשְׂרָאֵל֙ כִּֽי־נִבְאַ֣שְׁתָּ אֶת־אָבִ֔יךָ וְחָ֣זְק֔וּ יְדֵ֖י כָּל־אֲשֶׁ֥ר אִתָּֽךְ׃ (כב) וַיַּטּ֧וּ לְאַבְשָׁל֛וֹם הָאֹ֖הֶל עַל־הַגָּ֑ג וַיָּבֹ֤א אַבְשָׁלוֹם֙ אֶל־פִּֽלַגְשֵׁ֣י אָבִ֔יו לְעֵינֵ֖י כָּל־יִשְׂרָאֵֽל׃ (כג) וַעֲצַ֣ת אֲחִיתֹ֗פֶל אֲשֶׁ֤ר יָעַץ֙ בַּיָּמִ֣ים הָהֵ֔ם כַּאֲשֶׁ֥ר יִשְׁאַל־[אִ֖ישׁ] בִּדְבַ֣ר הָאֱלֹהִ֑ים כֵּ֚ן כָּל־עֲצַ֣ת אֲחִיתֹ֔פֶל גַּם־לְדָוִ֖ד גַּ֥ם לְאַבְשָׁלֹֽם׃ (ס)
(15) Meanwhile Absalom and all the people, the men of Israel, arrived in Jerusalem, together with Ahithophel. (16) When Hushai the Archite, David’s friend, came before Absalom, Hushai said to Absalom, “Long live the king! Long live the king!” (17) But Absalom said to Hushai, “Is this your loyalty to your friend? Why didn’t you go with your friend?” (18) “Not at all!” Hushai replied. “I am for the one whom the LORD and this people and all the men of Israel have chosen, and I will stay with him. (19) Furthermore, whom should I serve, if not David’s son? As I was in your father’s service, so I will be in yours.” (20) Absalom then said to Ahithophel, “What do you advise us to do?” (21) And Ahithophel said to Absalom, “Have intercourse with your father’s concubines, whom he left to mind the palace; and when all Israel hears that you have dared the wrath of your father, all who support you will be encouraged.” (22) So they pitched a tent for Absalom on the roof, and Absalom lay with his father’s concubines with the full knowledge of all Israel.— (23) In those days, the advice which Ahithophel gave was accepted like an oracle sought from God; that is how all the advice of Ahithophel was esteemed both by David and by Absalom.
מיתיבי כל כהן שאינו מדבר ברוח הקודש ושכינה שורה עליו אין שואלין בו שהרי שאל צדוק ועלתה לו אביתר ולא עלתה לו שנאמר (שמואל ב טו, כד) ויעל אביתר עד תום כל העם וגו' סיועי הוה מסייע בהדייהו
The Gemara raises an objection from a baraita: Any priest who does not speak with Divine Spirit and upon whom the Divine Presence does not rest is not consulted to inquire of the Urim VeTummim. As Zadok inquired of the Urim VeTummim and it was effective for him, and he received an answer; but Ebiathar inquired and it was not effective for him, and he did not receive an answer. As it is stated: “But Ebiathar went up until all the people had finished” (II Samuel 15:24), which is taken to mean that he was removed from the High Priesthood since the Divine Spirit had departed from him. The Gemara asks: If it is true that the letters of the breastplate protrude or even join together to form the answer, why does the High Priest need the Divine Spirit and Divine Presence to be with him? And if he has the Divine Spirit and Divine Presence with him, why does he need the Urim VeTummim? The Gemara answers: The Divine Spirit assisted the Urim VeTummim. In other words, the letters formed the answer only if the High Priest himself was worthy, but his divine inspiration was not great enough to provide an answer without them.
וכן מצינו בנחש הקדמוני שנתן עיניו במה שאינו ראוי לו מה שביקש לא נתנו לו ומה שבידו נטלוהו ממנו אמר הקב"ה אני אמרתי יהא מלך על כל בהמה וחיה ועכשיו (בראשית ג, יד) ארור הוא מכל הבהמה ומכל חית השדה אני אמרתי יהלך בקומה זקופה עכשיו על גחונו ילך אני אמרתי יהא מאכלו מאכל אדם עכשיו עפר יאכל הוא אמר אהרוג את אדם ואשא את חוה עכשיו איבה אשית בינך ובין האשה ובין זרעך ובין זרעה וכן מצינו בקין וקרח ובלעם ודואג ואחיתופל וגחזי ואבשלום ואדוניהו ועוזיהו והמן שנתנו עיניהם במה שאינו ראוי להם מה שביקשו לא ניתן להם ומה שבידם נטלוהו מהם
We thus find it with the primeval serpent [in the Garden of Eden] which set its eyes on that which was not proper for it; what it sought was not granted to it and what it possessed was taken from it. The Holy One, blessed be He, said: I declared: Let it be king over every animal and beast; but now, Cursed art thou above all cattle and above every beast of the field.1 I declared, let it walk with an erect posture; but now it shall go upon its belly. I declared: Let its food be the same as that of man; but now it shall eat dust. It said: I will kill Adam and marry Eve; but now, I will put enmity between thee and the woman, and between thy seed and her seed.2 Similarly do we find it with Cain, Korah, Balaam, Doeg, Ahitophel, Gehazi, Absalom, Adonijah, Uzziah and Haman, who set their eyes upon that which was not proper for them; what they sought was not granted to them and what they possessed was taken from them.
דוד סימנא הוה ליה דאמר רב אחא בר ביזנא אמר רבי שמעון חסידא כנור היה תלוי למעלה ממטתו של דוד וכיון שהגיע חצות לילה בא רוח צפונית ונושבת בו ומנגן מאליו מיד היה עומד ועוסק בתורה עד שעלה עמוד השחר כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה אמר להם לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחוליתו אמר להם לכו ופשטו ידיכם בגדוד מיד יועצים באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים אמר רב יוסף מאי קרא דכתיב ואחרי אחיתפל בניהו בן יהוידע ואביתר ושר צבא למלך יואב אחיתופל זה יועץ וכן הוא אומר ועצת אחיתפל אשר יעץ בימים ההם כאשר ישאל איש בדבר האלהים בניהו בן יהוידע זה סנהדרין ואביתר אלו אורים ותומים וכן הוא אומר ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמם כרתי ופלתי כרתי שכורתים דבריהם פלתי שמופלאים בדבריהם ואחר כך שר צבא למלך יואב
The Gemara offers several answers to this question:
David had a sign indicating when it was midnight. As Rav Aḥa bar Bizna said that Rabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northern midnight wind would come and cause the lyre to play on its own. David would immediately rise from his bed and study Torah until the first rays of dawn.
Once dawn arrived, the Sages of Israel entered to advise him with regard to the various concerns of the nation and the economy. They said to him: Our master, the king, your nation requires sustenance.
He said: Go and sustain one another, provide each other with whatever is lacking.
The Sages of Israel responded to him with a parable: A single handful of food does not satisfy a lion, and a pit will not be filled merely from the rain that falls directly into its mouth, but other water must be piped in (ge’onim). So too, the nation cannot sustain itself using its own resources.
King David told them: Go and take up arms with the troops in battle in order to expand our borders and provide our people with the opportunity to earn a livelihood. The Sages immediately seek advice from Ahitophel to determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, and they consult the Sanhedrin in order to receive the requisite license to wage a war under those circumstances (Tosefot HaRosh). And they ask the Urim VeTummim whether or not they should go to war, and whether or not they would be successful. Rav Yosef said: Upon what verse is this aggada based? As it is written: “And after Ahitophel was Yehoyada son of Benayahu and Evyatar, and the general of the king’s army, Yoav” (I Chronicles 27:34). The individuals named in this verse correspond with the roles in the aggada as follows: Ahitophel is the adviser whose advice they sought first with regard to going to war, and so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God; so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23). Benayahu ben Yehoyada corresponds to the Sanhedrin, since he was the head of the Sanhedrin, and Evyatar corresponds to the Urim VeTummim, as Evyatar ben Ahimelekh the priest would oversee inquiries directed to the Urim VeTummim (see I Samuel 23:9). And so it says regarding Benayahu ben Yehoyada’s position as head of the Sanhedrin: “And Benayahu ben Yehoyada was over the Kereti and over the Peleti” (II Samuel 20:23). And why was the Sanhedrin called Kereti UPeleti? It was called Kereti because they were decisive [koretim] in their pronouncements. It was called Peleti because their pronouncements and wisdom were wondrous [mufla’im]. The head of the Kereti UPeleti was the head of the Sanhedrin. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahitophel, then with the Sanhedrin, then they would ask the Urim VeTummim, and only thereafter was the general of the king’s army, Yoav, given the command to ready the military for battle.
David had a sign indicating when it was midnight. As Rav Aḥa bar Bizna said that Rabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northern midnight wind would come and cause the lyre to play on its own. David would immediately rise from his bed and study Torah until the first rays of dawn.
Once dawn arrived, the Sages of Israel entered to advise him with regard to the various concerns of the nation and the economy. They said to him: Our master, the king, your nation requires sustenance.
He said: Go and sustain one another, provide each other with whatever is lacking.
The Sages of Israel responded to him with a parable: A single handful of food does not satisfy a lion, and a pit will not be filled merely from the rain that falls directly into its mouth, but other water must be piped in (ge’onim). So too, the nation cannot sustain itself using its own resources.
King David told them: Go and take up arms with the troops in battle in order to expand our borders and provide our people with the opportunity to earn a livelihood. The Sages immediately seek advice from Ahitophel to determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, and they consult the Sanhedrin in order to receive the requisite license to wage a war under those circumstances (Tosefot HaRosh). And they ask the Urim VeTummim whether or not they should go to war, and whether or not they would be successful. Rav Yosef said: Upon what verse is this aggada based? As it is written: “And after Ahitophel was Yehoyada son of Benayahu and Evyatar, and the general of the king’s army, Yoav” (I Chronicles 27:34). The individuals named in this verse correspond with the roles in the aggada as follows: Ahitophel is the adviser whose advice they sought first with regard to going to war, and so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God; so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23). Benayahu ben Yehoyada corresponds to the Sanhedrin, since he was the head of the Sanhedrin, and Evyatar corresponds to the Urim VeTummim, as Evyatar ben Ahimelekh the priest would oversee inquiries directed to the Urim VeTummim (see I Samuel 23:9). And so it says regarding Benayahu ben Yehoyada’s position as head of the Sanhedrin: “And Benayahu ben Yehoyada was over the Kereti and over the Peleti” (II Samuel 20:23). And why was the Sanhedrin called Kereti UPeleti? It was called Kereti because they were decisive [koretim] in their pronouncements. It was called Peleti because their pronouncements and wisdom were wondrous [mufla’im]. The head of the Kereti UPeleti was the head of the Sanhedrin. According to the order of the verse, upon being instructed by King David to go to war, the Sages first consulted with Ahitophel, then with the Sanhedrin, then they would ask the Urim VeTummim, and only thereafter was the general of the king’s army, Yoav, given the command to ready the military for battle.
