Introduction
Chapter 25 in Shmuel A is a chapter that is entirely a drama of justice and mercy: David and his men guarded the flock of Naval the Carmelite in the wilderness, and when the day of shearing arrived, David sends young men to request from him what was due to him. Naval responds with contempt, David goes out with his sword, and Avigail the wife of Naval - a woman about whom the prophet testifies that she is "of good understanding" - stops the wheel at the last moment with three clever arguments. We will go through the order of the pesukim, according to the explanation of the Malbim, and we will see how much depth there is in every word.
"Who is David and who is the son of Yishai" - Naval's sharp reply
וַיַּעַן נָבָל אֶת־עַבְדֵי דָוִד וַיֹּאמֶר מִי דָוִד וּמִי בֶן־יִשָׁי הַיּוֹם רַבּוּ עֲבָדִים הַמִּתְפָּרְצִים אִישׁ מִפְּנֵי אֲדֹנָיו׃ - And Naval answered David's servants and said: Who is David and who is the son of Yishai? Today there are many servants who break away, each man from before his master.
The request was made politely and respectfully, and nevertheless the response is harsh and sharp. "Who is David?" - who is he at all that I should give him what is mine? Chazal say that Naval argued: does not the lineage of Ruth the Moaviah come from there. He disgraces David before his young men, at a time when David himself is not there at all: I am from the dynasty of Kalev, and he is the son of Ruth the Moaviah.
The Malbim explains that Naval intended to say that David has no importance whatsoever, neither on his own account nor on account of his forefathers. "Who is David" - on his own account he has no distinction. And if you say that he should be regarded on account of his father, to this he says "and who is the son of Yishai" - who is Yishai at all that I should regard his son? And if you say that he should be regarded because he is a famous man who raised his hand against the king, and a man like that has a certain distinction in him and is also worth being careful of, to this he answers: "today there are many servants who break away, each man from before his master" - today everyone rises up and rebels against his master, this is already standard and not a novelty. So too David rose up to rebel against his master Shaul; and should I regard him for that?
"And I should take my bread" - ignoring the claim of justice
וְלָקַחְתִּי אֶת־לַחְמִי וְאֶת־מֵימַי וְאֵת טִבְחָתִי אֲשֶׁר טָבַחְתִּי לְגֹזְזָי וְנָתַתִּי לַאֲנָשִׁים אֲשֶׁר לֹא יָדַעְתִּי אֵי מִזֶּה הֵמָּה׃ - And I should take my bread and my water and my meat that I slaughtered for my shearers, and give it to men whom I do not know from where they are?
Naval argues: I prepared a meal only for my shearers, those who toiled for me, and no more than that. And should I take what I prepared for them and give it to men whom I do not know from where they are? They will eat while my shearers go hungry?
If we pay attention, Naval relates only to the claim from the side of kindness: you are requesting a favor, requesting a good deed - and I do not perform kindness at the expense of my workers. But to the claim from the side of justice he does not relate at all, because he has no answer to it. From the side of justice it truly is due to David, for his men guarded the flock, and they are no less than the workers. About this Naval is silent.
וַיַּהַפְכוּ נַעֲרֵי־דָוִד לְדַרְכָּם וַיָּשֻׁבוּ וַיָּבֹאוּ וַיַּגִּדוּ לוֹ כְּכֹל הַדְּבָרִים הָאֵלֶּה׃ - And David's young men turned to their way, and they returned and came and told him according to all these words.
Why does it say "and David's young men turned to their way," when it would have been enough to write "and they returned and told David"? To teach you that they immediately turned their faces and went: he did not invite them to anything, he did not even give them water to drink. They immediately turned to their way.
"Gird every man his sword" - Bringing Him to Judgment, Not Revenge
וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו חִגְרוּ אִישׁ אֶת־חַרְבּוֹ וַיַּחְגְּרוּ אִישׁ אֶת־חַרְבּוֹ וַיַּחְגֹּר גַּם־דָּוִד אֶת־חַרְבּוֹ וַיַּעֲלוּ אַחֲרֵי דָוִד כְּאַרְבַּע מֵאוֹת אִישׁ וּמָאתַיִם יָשְׁבוּ עַל־הַכֵּלִים׃ - And David said to his men, Gird every man his sword. And they girded every man his sword, and David also girded his sword, and about four hundred men went up after David, and two hundred stayed by the baggage.
David held that he had the legal standing of a king, and that whoever rebels against a king is liable to death. This is the law: one who so disgraces the king is certainly liable to death, and therefore he told his men to gird their swords. Four hundred went up after him, and two hundred stayed with the baggage to guard it.
Yet Chazal teach us that David HaMelech did not rise up and go out to battle out of instinct or a momentary impulse of "someone provoked me, so I will kill him." David judged him in a court of law: he convened a beit din, a Sanhedrin, to try Naval HaKarmeli, and they judged him liable to death.
And here an important law enters. When a beit din is convened for capital cases, they begin with the youngest first. Whoever sat farther from the center of the Sanhedrin's seating was the younger, and he is asked first, and so one after another until they reach the head of the beit din. Why? Because if they were to ask the head of the beit din first and he said, "In my opinion he is liable to death," who would then dare to disagree? A man of seventy, an elder who has acquired wisdom, the leader of the generation states his view, and shall I rise up and say the opposite? At once we would fall into line with the prevailing opinion. Imagine that the Chafetz Chaim would say, "In my opinion it is so and so," and we were asked our view; which of us would have the courage to say the opposite? Surely he sees what we do not see, and no mishap will come about through a Torah leader of Israel, and his view is as if guided from Heaven. It would turn out that this man was sentenced to death on the word of one man alone, on the word of the head of the Sanhedrin, and everyone else merely fell into line. Therefore they ask the youngest first.
In light of this, Chazal explain the verse: "Gird every man his sword" - that is, take your places for judgment, let a trial be held for Naval. "And they girded every man his sword" - everyone who agreed that Naval's sentence was death girded his sword, and thereby revealed his opinion. And at the end, "and David also girded his sword," because David did not want to decide at the outset, but only after they had all decided did he reveal his opinion, last of all.
The Young Man Tells Avigail
וְלַאֲבִיגַיִל אֵשֶׁת נָבָל הִגִּיד נַעַר־אֶחָד מֵהַנְּעָרִים לֵאמֹר הִנֵּה שָׁלַח דָּוִד מַלְאָכִים מֵהַמִּדְבָּר לְבָרֵךְ אֶת־אֲדֹנֵינוּ וַיָּעַט בָּהֶם׃ - And one of the young men told Avigail, Naval's wife, saying, Behold, David sent messengers out of the wilderness to greet our master, and he screamed at them.
The prophet has already described Avigail as "of good understanding and beautiful of form." This is not a relative description, in comparison with Naval, but the very truth: of good understanding and beautiful of form in comparison with anyone. One of the young men, who knows how problematic Naval is and how dangerous it is to get entangled with him, understands that the mind behind this household is Avigail, and understands that Naval is about to get himself and all his men into trouble. He immediately runs to inform her: Naval has gotten us into a most serious mess.
Note his wording: "David sent messengers." Sending messengers is always a mission of honor. "Malach" means a messenger, one who performs a task, and it does not necessarily mean an actual angel; flesh and blood is also called this, but always in a respectful manner. And this mission was "to greet our master," and not, Heaven forbid, to say anything bad. And not only did he fail to receive them with honor, but "he screamed at them." The term "ayat" appears with reference to winged creatures, and the meaning is: he shooed them away, the way one shoos away pestering doves. A manner of contempt and disgrace.
וְהָאֲנָשִׁים טֹבִים לָנוּ מְאֹד וְלֹא הָכְלַמְנוּ וְלֹא־פָקַדְנוּ מְאוּמָה כׇּל־יְמֵי הִתְהַלַּכְנוּ אִתָּם בִּהְיוֹתֵנוּ בַּשָּׂדֶה׃ - But the men were very good to us, and we were not harmed, nor did we miss anything all the days we went about with them, when we were in the field.
The young man goes on to tell her: know that David is right, and our master owes him recompense. First, "we were not harmed" - sometimes people who are near shepherds cause them insult and damage, yet they did not shame us even with a word. Second, "nor did we miss anything" - no harm befell us at the hands of others, for many shepherds graze in the same place and quarrels arise, and we lacked no property at all.
חוֹמָה הָיוּ עָלֵינוּ גַּם־לַיְלָה גַּם־יוֹמָם כׇּל־יְמֵי הֱיוֹתֵנוּ עִמָּם רֹעִים הַצֹּאן׃ - They were a wall around us, both by night and by day, all the days that we were with them tending the flocks.
Not only did they not harm us, but they even protected us and were like a wall for us, by night and by day, and aided us all the days we were with them.
וְעַתָּה דְּעִי וּרְאִי מַה־תַּעֲשִׂי כִּי־כָלְתָה הָרָעָה אֶל־אֲדֹנֵינוּ וְעַל כׇּל־בֵּיתוֹ וְהוּא בֶּן־בְּלִיַּעַל מִדַּבֵּר אֵלָיו׃ - And now know and consider what you should do, for evil has been resolved against our master and against his whole household, and he is such a worthless man that no one can speak to him.
That is: know and consider what to do, for David will surely come to seek his revenge, and it is impossible to speak with Naval himself, who is a worthless man.
David's Oath: "So may God do"
כֹּה־יַעֲשֶׂה אֱלֹהִים לְאֹיְבֵי דָוִד וְכֹה יֹסִיף אִם־אַשְׁאִיר מִכׇּל־אֲשֶׁר־לוֹ עַד־הַבֹּקֶר מַשְׁתִּין בְּקִיר׃ - So may God do to the enemies of David, and so may He add, if I leave of all that is his by morning even one that urinates against a wall.
This expression appears many times in Tanach, and its meaning is: God will do evil to me if I do not take vengeance on him. But a person does not wish to utter a curse against himself, for a covenant is made with the lips, and therefore he uses a vague expression of exaggeration: "so" - without specifying what. The meaning of the words is: woe is me if I do not take vengeance on him, but I do not wish to mention anything bad about myself explicitly.
And what is "one that urinates against a wall"? There are several meanings in this. The simple one: every male, for the male is called "one that urinates against a wall," meaning that he will not leave him a single male. Another meaning: a dog, which is also called "one that urinates against a wall." And a third meaning: from the expression "he places within the walls of his heart," meaning a wise man, and so Yonatan translated it: "one who knows knowledge."
Avigail Falls at David's Feet and Takes the Blame
וַתֵּרֶא אֲבִיגַיִל אֶת־דָּוִד וַתְּמַהֵר וַתֵּרֶד מֵעַל הַחֲמוֹר וַתִּפֹּל לְאַפֵּי דָוִד עַל־פָּנֶיהָ וַתִּשְׁתַּחוּ אָרֶץ׃ - And Avigail saw David, and she hurried and got down from the donkey, and fell before David on her face and bowed to the ground.
וַתִּפֹּל עַל־רַגְלָיו וַתֹּאמֶר בִּי־אֲנִי אֲדֹנִי הֶעָוֺן וּתְדַבֶּר־נָא אֲמָתְךָ בְּאׇזְנֶיךָ וּשְׁמַע אֵת דִּבְרֵי אֲמָתֶךָ׃ - And she fell at his feet and said: Upon me, my lord, upon me be the guilt; please let your maidservant speak in your ears, and hear the words of your maidservant.
First of all she takes the guilt upon herself. The Malbim explains: Naval was a great miser; he had wealth and possessions, yet God did not grant him to enjoy them. And in whose merit did all this wealth come? In her merit. Had she not been the one who tended to the possessions, he would not have had such wealth. Moreover, had she not been his wife, David too would not have sent to request what was due to him, for a person does not go to ask of a miser from whom one cannot extract a penny; David relied on her, for she was known as a woman of good temperament. And if so, she says, it turns out the guilt is mine: had I been aware of what was happening here and known of your request, I would have supplied it, and since that was not the case, I am the one who is at fault.
And so she makes two requests: "ותדבר נא אמתך באוזניך" - grant me permission to speak, for before one speaks with a king one must ask permission and not burst in; "ושמע את דברי אמתך" - accept my words.
"נבל שמו ונבלה עמו" - there is no disgrace from a lowly person
אַל־נָא יָשִׂים אֲדֹנִי אֶת־לִבּוֹ אֶל־אִישׁ הַבְּלִיַּעַל הַזֶּה עַל־נָבָל כִּי כִשְׁמוֹ כֶּן־הוּא נָבָל שְׁמוֹ וּנְבָלָה עִמּוֹ וַאֲנִי אֲמָתְךָ לֹא רָאִיתִי אֶת־נַעֲרֵי אֲדֹנִי אֲשֶׁר שָׁלָחְתָּ׃ - Let not my lord pay attention to this worthless man, to Naval, for as his name is, so is he: Naval (fool) is his name, and folly is with him. But I, your maidservant, did not see the young men of my lord whom you sent.
Listen to the kind of "compliments" a woman gives her husband. And the intent is deep: she tells David not to listen to the vulgar words he spoke. Chazal say that everything depends on who does the shaming and who is shamed. If a respected person comes and shames you, the disgrace is great; but if a base and lowly person comes and shames you, let him shout, let him talk, who is he anyway? A fool who is despised in people's eyes, Naval is his name and folly is with him, and since that is what he is, an act of folly is his deed and this is his way, and from such a person no disgrace is created at all, and you need not take his insult to heart.
And if so, over whom should one be concerned? Over me, says Avigail, for I was the one who should have taken care of all this. Yet here too: "ואני אמתך לא ראיתי את נערי אדוני אשר שלחת" - I did not know and did not see them, and had I seen them I surely would have made every effort.
"אשר מנעך ה' מבוא בדמים"
וְעַתָּה אֲדֹנִי חַי־יְהֹוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהֹוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃ - And now, my lord, as Hashem lives and as your soul lives, since Hashem has kept you from coming into bloodguilt and from taking vengeance with your own hand, may your enemies and those who seek harm against my lord now be like Naval.
"He kept you from coming into bloodguilt" - that Hashem prevented you from killing Naval, for had you killed him you would have had the status of a murderer, as we will explain.
And what is the meaning of "may your enemies be like Naval" - Naval is still alive and all is well with him? Rashi says that here she prophesied through ruach hakodesh that Naval would not live long, and her intent: just as Naval will die with his days cut short, so too may all your enemies.
Three times "ועתה" - the three arguments of a woman of good sense
The Malbim notes: pay attention to the fact that Avigail says "ועתה" three times. "ועתה אדוני חי ה'", "ועתה יהיו כנבל אויביך", and in verse 27 "ועתה הברכה הזאת". What is the nature of these three?
The Navi writes of her "and the woman was of good sense." Consider for yourselves: if a person comes and says of someone that he is wise, that is one thing. If Rav Ovadia Yosef or Rav Elyashiv come and say he is wise, that is already very wise. If the Rambam comes and says he is wise, if Moshe Rabbeinu comes and says he is wise, and if the Holy One, blessed be He, comes and says he is wise, that means that by the parameters of the Creator of the world he is called wise. Here Scripture testified that she was of good sense, meaning an exceedingly clever woman, on a level that is not to be found.
Furthermore: if her words were recorded in the prophets, that is a sign that they are part of Tanach and part of Torah, and that her arguments are worthy of being written down. This is not a woman we happened to meet in the marketplace who said something; this is a woman whom Tanach considers important and whose arguments it records in detail, and therefore we must examine closely and learn what exactly she argued.
David had three reasons to go out against Naval: a. Naval was liable to death as one who rebels against the monarchy, for David was king and Naval was defying him and speaking against him. b. Vengeance had to be taken against him so that others would not do as he did, for if today Naval acts this way, tomorrow another Naval will arise and do the same. c. He had to be struck in order to take what truly belonged to David, for his men had not worked for nothing. Against these three reasons she responds with three uses of the word "and now."
The first argument: there is no case of rebellion against the monarchy here
"And now, my lord, as Hashem lives, who has kept you from coming into bloodshed" - you must thank the Holy One, blessed be He, that you did not take vengeance against him as one who rebels against the monarchy. Chazal say she argued to him: your kingship has not yet become known in the world, your reputation as king has not yet spread. In the eyes of the world, what are you considered at this moment? A servant who rebelled against his master and fled, and whose master seeks his head, that is what everyone knows. And since your reputation as king has not yet spread, one who harmed you cannot be judged as one who rebels against the monarchy. It turns out that Hashem saved you from killing a man whom you had no permission to kill. Therefore she adds "and your own hand saving you" - it is not fitting that you should save yourself by your own hand and take vengeance, for he does not deserve the punishment of one who rebels against the monarchy.
The second argument: there is no concern that others will learn from him
"And now, let your enemies and those who seek harm against my lord be like Naval" - what could others really do like him? To stand up against David and say "I will not give you anything," and in the end David goes and takes what is his. May all your enemies be like Naval: that they try to speak against you, and in the end you receive what is due to you despite all their talk. Nothing terrible happened here, no one tried to kill you, and there is no danger of anyone learning from him.
The third argument: you have already received what is yours
וְעַתָּה הַבְּרָכָה הַזֹּאת אֲשֶׁר־הֵבִיא שִׁפְחָתְךָ לַאדֹנִי וְנִתְּנָה לַנְּעָרִים הַמִּתְהַלְּכִים בְּרַגְלֵי אֲדֹנִי׃ - And now this gift which your maidservant has brought to my lord, let it be given to the young men who follow in my lord's footsteps.
The third reason was that David was going out in order to receive what was due to him. And this too now falls away: behold, I have brought you what you deserve to receive. This great gift which your maidservant has brought - let it suffice for you, and you no longer have any reason to go and attack Naval and his men.
In summary:
Naval answered David's messengers with utter contempt: he denied any importance in David, whether on his own account or on account of his father, dismissed his rebellion as something routine, and clung only to the argument of kindness, because from the standpoint of law he had no answer. David did not act out of emotion, but rather seated a court and judged Naval as one who rebels against the monarchy, and stated his own opinion last, as is the law in capital cases. The wise young man ran to Avigail, who was the brains of the household, and detailed how David's men had guarded the shepherds like a wall. And Avigail, of whom Scripture testifies "of good understanding," descended from the donkey, took the blame upon herself, taught that there is no disgrace in being harmed by a base man whose name is Naval and whose villainy is with him, and refuted with three uses of "and now" the three reasons for war: there is no case of rebellion against the monarchy here, for David's reputation as king has not yet spread; there is no concern that anyone will learn from Naval; and the gift she brought gives David what is due to him. Thus David was kept from coming into bloodshed, and we learned how much power there is in wisdom and in composed speech to prevent bloodshed.