Chapter 26 of Sefer Shmuel A has no connection at all to the previous chapter, which dealt with Naval the Carmelite. This chapter continues the story of Shaul's pursuit of David, and it tells of David's greatness while being hunted: how, even when his enemy is delivered into his hands, and even when he has halachic justification to strike him, he chooses to restrain himself and to display his righteousness before all.
The Ziphites Inform Again
וַיָּבֹאוּ הַזִּפִים אֶל־שָׁאוּל הַגִּבְעָתָה לֵאמֹר הֲלוֹא דָוִד מִסְתַּתֵּר בְּגִבְעַת הַחֲכִילָה עַל פְּנֵי הַיְשִׁימֹן׃ - The Ziphites came to Shaul at Givah, saying: Is not David hiding on the hill of Chachilah, at the edge of the wilderness?
We have already seen the Ziphites earlier, and here they come again. Once more they reveal to Shaul that David is hiding in their region, on the hill of Chachilah, at the edge of the wilderness.
וַיָּקָם שָׁאוּל וַיֵּרֶד אֶל־מִדְבַּר־זִיף וְאִתּוֹ שְׁלֹשֶׁת־אֲלָפִים אִישׁ בְּחוּרֵי יִשְׂרָאֵל לְבַקֵּשׁ אֶת־דָּוִד בְּמִדְבַּר־זִיף׃ - Shaul arose and went down to the wilderness of Ziph, and with him three thousand chosen men of Israel, to seek David in the wilderness of Ziph.
The Ziphites are called by this name after the wilderness of Ziph from which they came. Let us note the vocalization: it does not say "bachurei Israel" but "bechurei Israel," with a sheva. Had it said bachurei, we would understand young men of Israel. And why is a young man called a bachur at all? Because he is in the choicest of his years. There is a further explanation: this is the critical age at which he chooses whether to walk the straight path or the crooked one. Most of the people you see today in a certain reality, their decision fell when they were young men. As a child he still has all sorts of opinions that come and go, but at the age of seventeen, eighteen, twenty, he begins to form an opinion, this is the age at which he chooses, and therefore he is called a bachur. But here the verse says bechurei Israel, meaning the select of Israel: an elite unit. Shaul does not go out with the whole army, but rather chooses the very best, and with them he goes to search for David in the wilderness of Ziph.
David Learns the Terrain "For Certain"
וַיִּחַן שָׁאוּל בְּגִבְעַת הַחֲכִילָה אֲשֶׁר עַל־פְּנֵי הַיְשִׁימֹן עַל־הַדָּרֶךְ וְדָוִד יֹשֵׁב בַּמִּדְבָּר וַיַּרְא כִּי בָא שָׁאוּל אַחֲרָיו הַמִּדְבָּרָה׃ - Shaul camped on the hill of Chachilah, which is at the edge of the wilderness, by the road, while David was dwelling in the wilderness, and he saw that Shaul had come after him into the wilderness.
Shaul camps by the road, while David dwells in the wilderness, far from the road. David's watchmen see from a distance that a camp is approaching, but they do not know whether it is Shaul's camp or not.
וַיִּשְׁלַח דָּוִד מְרַגְּלִים וַיֵּדַע כִּי־בָא שָׁאוּל אֶל־נָכוֹן׃ - David sent spies, and he knew for certain that Shaul had come.
David sends spies, and it becomes clear to him that it is indeed Shaul. "El nachon" means that David knew every single detail: they carried out thorough reconnaissance and checked all the particulars, so that it was clear to him where Shaul was, how he was encamped, and how the men were arranged, as we will see further on.
וַיָּקָם דָּוִד וַיָּבֹא אֶל־הַמָּקוֹם אֲשֶׁר חָנָה־שָׁם שָׁאוּל וַיַּרְא דָּוִד אֶת־הַמָּקוֹם אֲשֶׁר שָׁכַב־שָׁם שָׁאוּל וְאַבְנֵר בֶּן־נֵר שַׂר־צְבָאוֹ וְשָׁאוּל שֹׁכֵב בַּמַּעְגָּל וְהָעָם חֹנִים סְבִיבֹתָו׃ - David arose and came to the place where Shaul had camped, and David saw the place where Shaul lay, with Avner ben Ner, the commander of his army; and Shaul was lying within the barricade, and the people were encamped around him.
See what bravery David had: he himself came to the very place where Shaul was encamped, and he sees the spot where Shaul lay. Shaul lay separated from the people, in a circle, that is, inside a ring, with Shaul at the center and a kind of protection around him of men lying down, so that no one could approach there. At this stage the people had not yet gone to sleep: "and the people were encamped around him," some of them lying down and some sitting, whereas Shaul had already lain down.
Who will go down with me to the camp
וַיַּעַן דָּוִד וַיֹּאמֶר אֶל־אֲחִימֶלֶךְ הַחִתִּי וְאֶל־אֲבִישַׁי בֶּן־צְרוּיָה אֲחִי יוֹאָב לֵאמֹר מִי־יֵרֵד אִתִּי אֶל־שָׁאוּל אֶל־הַמַּחֲנֶה וַיֹּאמֶר אֲבִישַׁי אֲנִי אֵרֵד עִמָּךְ׃ - And David answered and said to Achimelech the Chittite and to Avishai son of Tzeruyah, brother of Yoav, saying: Who will go down with me to Shaul, to the camp? And Avishai said: I will go down with you.
David wants to carry out a surprise attack, but not with a large army, for he has another plan, as we will soon see. He therefore asks for one more man, a mighty and daring man, capable of infiltrating into Shaul's camp. And this is an enormous wonder. In our terms it is as if we imagined that Bin Laden would ask who is willing to go with him now to infiltrate the American camp and do something there. There are millions on your head, and logic says to flee as far away as possible, yet you go and infiltrate. See what tremendous bravery David had.
And what is David's family connection to Avishai son of Tzeruyah, brother of Yoav? Tzeruyah was David's sister. And here we find something very rare: a person who is mentioned by his mother's name. Usually a person is mentioned by his father's name, David son of Yishai, and they always mention the father's name. And here suddenly the mother is mentioned. The explanation is that the mother was the king's sister, and therefore whenever they mentioned Avishai or Asahel or Yoav, these three brothers, they said: these are the sons of Tzeruyah. Tzeruyah had a name, she was David's sister, and they were his family. And from this we will also understand what we will see later, that every time David had problems with Yoav he would say "the sons of Tzeruyah are too hard for me," I cannot cope with them. This is the trouble when you bring in family: afterward you are in trouble, you cannot cope with them. And therefore, as we will see later, David only settled the account with Yoav after his own death; during his lifetime he could no longer settle that account.
וַיָּבֹא דָוִד וַאֲבִישַׁי אֶל־הָעָם לַיְלָה וְהִנֵּה שָׁאוּל שֹׁכֵב יָשֵׁן בַּמַּעְגָּל וַחֲנִיתוֹ מְעוּכָה־בָאָרֶץ מְרַאֲשֹׁתָו וְאַבְנֵר וְהָעָם שֹׁכְבִים סְבִיבֹתָו׃ - And David and Avishai came to the people by night, and behold, Shaul lay sleeping within the circle, with his spear stuck into the ground at his head, and Avner and the people lay around him.
Again it is written here that Shaul lay down, and seemingly this is superfluous. But above it said that the people were "encamped," and here it says "lying down." The Malbim explains: by the time they arrived, not only Shaul was lying down, but already all the people were lying down. At first the people were encamped, that is, some of them lying and some had not yet gone to their beds, and here, when David and Avishai arrive, it is already the middle of the night and they are all in the category of lying down. And the Malbim further notes precisely: here he calls them "people" and not "camp," for a camp is like a group encamped with guards around it, but as for sleeping, they all sleep the same way. There were no guards there, and they did not keep watch as they should have, as we will see later.
Avishai's proposal: one blow and I will not repeat it
וַיֹּאמֶר אֲבִישַׁי אֶל־דָּוִד סִגַּר אֱלֹהִים הַיּוֹם אֶת־אוֹיִבְךָ בְּיָדֶךָ וְעַתָּה אַכֶּנּוּ נָא בַּחֲנִית וּבָאָרֶץ פַּעַם אַחַת וְלֹא אֶשְׁנֶה לּוֹ׃ - And Avishai said to David: God has delivered your enemy into your hand today. Now let me strike him with the spear into the ground, one time, and I will not need to repeat it to him.
Avishai sees Shaul sleeping within the circle, with his spear "stuck into the ground," that is, planted into the earth. He says to David: here is a golden opportunity, will such an opportunity ever come again? Let me act. And what is the meaning of "with the spear into the ground," what is the matter of the ground? The intent is: do not fear that I will strike him a blow that will cause him to wake, and then I will not finish him off at once, and he will cry out and try to fight, and everyone around will wake and catch us, and woe to us. No. I will give him a single blow, so that the spear enters him and is planted into the ground, "and I will not need to repeat it to him," there will be no need for a second blow, with one blow I have finished him off. And then we will leave from here, in the morning they rise and see Shaul dead, and you have received the kingship with clean hands.
And his main argument is "God has delivered your enemy into your hand today": after all, the entire people are asleep, is it reasonable that everyone is asleep and no one is awake? Is it reasonable that in the camp there is not even a single guard? This is the proof that this was done by the clear providence of Hashem so that you would strike him. The Holy One, blessed be He, did this so that you would seize the opportunity, do not leave Shaul be, kill him and end the matter.
Do not destroy him: a double oath
וַיֹּאמֶר דָּוִד אֶל־אֲבִישַׁי אַל־תַּשְׁחִיתֵהוּ כִּי מִי שָׁלַח יָדוֹ בִּמְשִׁיחַ יְהֹוָה וְנִקָּה׃ - And David said to Avishai: Do not destroy him, for who has ever stretched out his hand against the anointed of Hashem and remained guiltless?
David tells him: even though Shaul is a pursuer, and by law it would be permitted to kill him, still, "who has stretched out his hand against the anointed of Hashem and remained guiltless", such a thing has never happened. And what is the anointed of Hashem? One who was anointed by Hashem as king.
וַיֹּאמֶר דָּוִד חַי־יְהֹוָה כִּי אִם־יְהֹוָה יִגֳּפֶנּוּ אוֹ־יוֹמוֹ יָבוֹא וָמֵת אוֹ בַמִּלְחָמָה יֵרֵד וְנִסְפָּה׃ - And David said: As Hashem lives, either Hashem will strike him, or his day will come and he will die, or he will go down into battle and perish.
David swears here that he will not harm Shaul, and not only that, but he also places Avishai under oath. For if he was speaking only about himself, it would have been enough to say "I will not put him to death". Rather, the oath is that neither of us will harm him.
Chazal ask: why does he mention the name of Hashem twice, "As Hashem lives, either Hashem will strike him", when he should have said "As Hashem lives, He will strike him"? Rather, this is what David said: as Hashem lives, you shall not kill him, and if you do kill him, as Hashem lives, I will kill you. Two invocations of Hashem's name, two oaths: one oath by which I place you under oath not to kill him, and a second oath by which I swear to you that if you harm him, I will harm you.
And what is "will strike him"? That he will die of an illness before his time, as we saw with Naval, "and Hashem struck Naval". The Radak says: surely David meant that Shaul's death was near, for if not, what did he add with his words? After all, there is no person in the world about whom all of these could not be said: either he will die of illness, or his day will come, or he will go down in battle. There are many ways a person can die. Rather, his intent was: know that his death is near through one of these things, and if so, why should we take this sin upon ourselves, when within a short time he will die anyway from one of these causes.
And from where did David know this, and in particular "or his day will come", which means the time allotted to him at his birth? On this the Radak offers one explanation: "and this David said from his own heart". That is, he received no message about it, but reasoned it out himself: since Hashem rejected Shaul from being king, and had already chosen me and anointed me, therefore Shaul's time is near. And a second explanation: it is possible that he received a message from Shmuel that Shaul's kingship would not last long. For we see that Shmuel knew that Shaul's kingship was short, since Hashem did not want to nullify Shmuel's act during his lifetime, and therefore took Shmuel before his time, at the age of fifty two, young, so that he would not witness Shaul's death. And we already saw in the previous chapters that Shmuel died. From this Shmuel understood that Shaul's death was near, and we saw that on one of the occasions when David was pursued he fled to Shmuel, and the Radak says it is quite possible that then, through Shmuel, he received the message that Shaul's day was near.
Death Before Its Time and Added Years
The Radak further makes a precise inference: "or he will go down into battle and perish", is this at his appointed time or before his time? Before his time. And how do we know? For the verse already said "or his day will come and he will die", and that is the allotted time, and if so, "he will go down into battle and perish" is before his time. You learn from this, says the Radak, that a person can also die before his time: a certain time is allotted to him, yet it is possible that he will die before it. And by the same measure, if he has merit, it is possible that he will die after his time and years will be added to him.
And indeed there is a great dispute about this, says the Radak. Chazal write on "the number of your days I will fill": if he merits, they complete it for him; if he does not merit, they reduce it for him. This is the view of Rabbi Akiva. "They complete it" means they bring you your own in full, but there is no addition; reducing is possible, adding is not. In contrast, the Sages say: if he merits, they add to him; if he does not merit, they reduce for him. According to Rabbi Akiva, "I will fill" means exactly what you were meant to receive, with no additions; and according to the Rabbanan, "I will fill" is a filling and an addition, they fill you with more. And Chazal ask: with Chizkiyahu it is written "and I will add to your days fifteen years". Rabbi Akiva says: they added to him from his own. Since it was said to him "command your household, for you are dying and will not live", meaning they reduce fifteen years from you; when he repented, they returned to him those very fifteen years that had been his from the start, they took them and gave them back. And according to the Rabbanan, they added to him fifteen genuinely additional years. And I think the halacha follows the Rabbanan.
You Too Are the Anointed of Hashem
The Malbim explains that David is addressing Avishai here, anticipating that Avishai might argue against him: it is true that Shaul is the anointed of Hashem, but you too are the anointed of Hashem, and if so, let us kill him so that you receive your kingship. To this David tells him: know this, do not worry, the word of Hashem that I will reign will not return empty, for in the end either his day will come, or he will be struck, or he will go down in battle, and his kingship will be cut short. The word of Hashem will not return empty, and so I too will become the anointed of Hashem in practice, and you need not be troubled by this.
חָלִילָה לִּי מֵיְהֹוָה מִשְּׁלֹחַ יָדִי בִּמְשִׁיחַ יְהֹוָה וְעַתָּה קַח־נָא אֶת־הַחֲנִית אֲשֶׁר מְרַאֲשֹׁתָו וְאֶת־צַפַּחַת הַמַּיִם וְנֵלְכָה־לָּנוּ׃ - Far be it from me before Hashem that I should stretch out my hand against the anointed of Hashem. Now take the spear that is at his head and the jug of water, and let us go.
Why does David repeat a second time "Far be it from me before Hashem that I should stretch out my hand against the anointed of Hashem"? He is telling Avishai: do not think there would be no sin in killing him because he has the status of a pursuer (rodef), and a pursuer is liable to death, and one who comes to kill you, rise early to kill him. All the law that a pursuer is liable to death applies only when there is no other way to be saved from him; but if there is another way to be saved from the pursuer, it is forbidden to harm him and forbidden to kill him, rather one saves the victim by wounding one of the pursuer's limbs. In other words, I saw Reuven pursuing Shimon to kill him, I warn Reuven to stop, and if not I will strike him. He does not listen, I pursue him, for example with a gun, and I shoot him in the leg or the hand. I do not strike him in any way that might kill. Any means by which I can disable him, I will disable him. But if he is struck in the leg and he takes out his gun and tries to shoot the man, I have no choice, and I am obligated to strike Reuven himself, even in the head, so long as he does not harm that man. This is the law of the pursuer: initially you save the victim through one of the pursuer's limbs, and if you cannot, you are permitted even to kill the pursuer. And here David says: all this applies when I have no other way of saving, but here I have another way of saving, "take the spear," and through this it will become clear that Shaul does not intend to kill me, and consequently it is forbidden to kill him. Therefore "far be it from me before Hashem": when I am not obligated to stretch out my hand against the anointed of Hashem, far be it from me; but if I were obligated, there would be no "far be it," for he would have the status of a pursuer.
The Deep Sleep of Hashem
וַיִּקַּח דָּוִד אֶת־הַחֲנִית וְאֶת־צַפַּחַת הַמַּיִם מֵרַאֲשֹׁתֵי שָׁאוּל וַיֵּלְכוּ לָהֶם וְאֵין רֹאֶה וְאֵין יוֹדֵעַ וְאֵין מֵקִיץ כִּי כֻלָּם יְשֵׁנִים כִּי תַּרְדֵּמַת יְהֹוָה נָפְלָה עֲלֵיהֶם׃ - And David took the spear and the jug of water from Shaul's head, and they went away, and no one saw and no one knew and no one awoke, for they were all asleep, for a deep sleep from Hashem had fallen upon them.
David commanded Avishai to take the spear and the jug of water, so how is it suddenly written "and David took"? One possibility: David did not take it himself, but since he sent a messenger, the act is attributed to him. And a second possibility the Radak explains: David did indeed tell Avishai, but he regretted his words. For he thought this was too great a temptation for Avishai, to come and take the jug of water from beside Shaul, while at that very moment the sword is in his hand and in an instant he could take off his head. To overcome oneself and not do it is no simple matter, and David did not take risks: I will go and I will take it.
"And no one saw," there was no one who saw when he took the jug and the spear. "And no one knew," there was also no one who sensed it. "And no one awoke," not a single person woke up, even while they went and returned. "For a deep sleep from Hashem had fallen upon them." And what is "a deep sleep from Hashem"? The Radak brings two possibilities. The first: a great slumber, for when one wants to say of something that it is great, it is attached to the name of Hashem, as in "ma'afelyah," great darkness, and as in "shalhevetyah," and as in "the mountains of God," the greatest mountains, and "a fear of God," and "it became a dread of God." Here too "the deep sleep of Hashem" is the greatest slumber. And a second possibility: a sleep that stemmed from Hashem, a providential sleep and not a coincidental one. It was not by chance that they were all tired and fell asleep, but rather Hashem cast a heavy slumber upon them.
The Distance Between Them Was Great
וַיַּעֲבֹר דָּוִד הָעֵבֶר וַיַּעֲמֹד עַל־רֹאשׁ־הָהָר מֵרָחֹק רַב הַמָּקוֹם בֵּינֵיהֶם׃ - And David crossed over to the other side and stood on the top of the mountain from afar, the distance between them was great.
"And David crossed over to the other side," a water crossing that was between them. And he stands on the top of the mountain, so that they would hear his voice from afar. And why from afar? Because he does not take risks, lest someone suddenly run and try to seize him; he keeps his distance. And the Malbim is precise in the phrase "the distance between them was great": it is quite possible that the path is long but the place is close. For example, if I want to climb to the top of the mountain and they ask me how far it is from here to the mountaintop, I would answer half a kilometer; but how much do you have to climb? You know how many switchbacks you have to make on the mountain until you reach the top. That is, the place is close but the path is long. Therefore the verse emphasizes "the distance between them was great": not only was the path between them long, but the place itself was also far. David took no risk whatsoever.
Will You Not Answer, Avner
וַיִּקְרָא דָוִד אֶל־הָעָם וְאֶל־אַבְנֵר בֶּן־נֵר לֵאמֹר הֲלוֹא תַעֲנֶה אַבְנֵר וַיַּעַן אַבְנֵר וַיֹּאמֶר מִי אַתָּה קָרָאתָ אֶל־הַמֶּלֶךְ׃ - And David called to the people and to Avner son of Ner, saying: Will you not answer, Avner? And Avner answered and said: Who are you who have called to the king?
At first David called to the people and to Avner and they did not answer him, and therefore at the second stage, when he saw that they were not answering, he called to Avner by his name. And from here you can understand what a heavy slumber is spoken of here: a person is asleep and it is impossible to move him, until one shouts to him again and calls him by name. And why does calling by name help? Rabbi Chaim Palagi says, and other commentators bring this as well, and so it is brought in Sefer Chasidim, and I recalled this in the book "BeMishnat HaChalomot": when a person sleeps, his soul ascends upward, and when they call him by his name his soul descends. And this is a reality that can be observed: make noise beside a sleeping person and he will not wake, call him by his name and he begins to stir. Therefore when David tried to shout and wake them it did not work, and only when he said "Will you not answer, Avner" and called by name, then he answered him.
And what is the meaning of "Will you not answer, Avner"? Our Sages say: David said to Avner, well Avner, what do you have to answer to this? When I cut off the corner of Shaul's robe, what did you answer then? You said that it tore on its own, that there were thorns there and he caught it on the thorns, and that David did not do it at all. And now, "Will you not answer, Avner," what excuse will you invent this time, when the flask of water and the king's spear are in our hands? And on this our Sages say that at that moment Avner became as one mute, as it says, "Do you indeed speak justice in silence?"
This verse is in Tehillim chapter 58: "For the leader; do not destroy; of David, a mikhtam. Do you indeed speak justice in silence? Do you judge people with fairness? Even in your heart you commit wrongs; on earth you weigh out the violence of your hands" ("avolot" as in avlot, iniquities), "The wicked are estranged from the womb; those who speak lies go astray from birth. Their venom," meaning poison, "is like the venom of a serpent, like a deaf cobra that stops up its ear, that will not listen to the voice of charmers, the most skillful binder of spells." And Rashi explains: "ha'umnam" is from the language of faith. That is, David is saying: now you can rebuke Shaul and show him that he is pursuing me for nothing. I could have killed him and I did not harm him, and this is proof that I have no intention of tormenting or injuring him, and had I wished I would have killed him. And this is "Do you indeed speak justice in silence": has the justice that you should have spoken been silenced from your mouths? Have you become mute at the very moment when you should be stating the truth and the justice? "Do you judge people with fairness?" You should have judged the matter justly and fairly and shown that my intention is not evil. So David speaks in Tehillim about this situation into which he had fallen.
Who are you that called to the king
And what is Avner's response, "Who are you that called to the king"? The Radak explains that "to the king" means about the king: how did you not fear to call out while the king is here? For David did not call the king, he shouted "Avner." Rather the meaning is: who are you that calls out while the king is here, and in effect wakes the king. And this is a great offense against the monarchy, that the king is sleeping and you come and shout next to him and wake him. How do you dare do such a thing?
And the Malbim explains differently. A person who wishes to summon the general of the army does not turn to him directly and does not shout his name, but rather turns to his adjutant, the head of his office, and says to him: I want to speak with the general. That is the way it is done. And a person who wishes to speak with the king likewise does not speak with the king directly, but turns to whoever is one rank below him, which is the general, and the general says to the king: my lord the king, someone is calling you, someone wants to speak with you. You always turn to the lower rank, who passes on the request. If so, when one comes to speak with Avner, whom do they really want? The king. For if they wanted Avner himself, they would have turned to the rank below him. And this is what Avner says to him: who are you to call to the king, for when you call me, you are really seeking to reach the king.
Are you not a man: on whom lies the responsibility
וַיֹּאמֶר דָּוִד אֶל־אַבְנֵר הֲלוֹא־אִישׁ אַתָּה וּמִי כָמוֹךָ בְּיִשְׂרָאֵל וְלָמָּה לֹא שָׁמַרְתָּ אֶל־אֲדֹנֶיךָ הַמֶּלֶךְ כִּי־בָא אַחַד הָעָם לְהַשְׁחִית אֶת־הַמֶּלֶךְ אֲדֹנֶיךָ׃ - And David said to Avner, Are you not a man? And who is like you in Israel? So why did you not guard your lord the king? For one of the people came to destroy the king your lord.
David answers him: all that order of etiquette, that one does not call the general by his personal name but turns to his attendant, applies when I call him about a private matter. I have a matter, I built a balcony and they are giving me trouble, I need him to help me. But if I am calling him about a general matter, a matter that concerns the entire public, here there are no procedures; one approaches him directly and speaks with him directly. David says to him: you erred when you thought I meant to call the king and therefore turned to you, since you thought I had a private matter, and in a private matter one turns through an intermediary. But the truth is that I turned regarding a matter that is your own responsibility, not a private matter of mine, a matter that concerns the public. And what is it? "So why did you not guard your lord the king," how did you abandon the king, that people could reach him and cut off his head and he has no guard? On whom lies the responsibility? On you, Avner ben Ner. And therefore I turn to you directly.
And the Malbim adds that David intends two things by this, and this is "Are you not a man, and who is like you in Israel," two grounds for the appeal. The king was left without guards, to the point that I took the spear from him, and this is a great crime against the king. Either the general was negligent, or the guards were negligent in not standing watch, and in any case it is to you that one must turn: either you are personally to blame, for you are the man upon whom it falls to post guards and you did not; and if you say I posted guards, then "who is like you in Israel," you are the great one, and you are the one who is supposed to punish whoever did not carry out the watch properly. In any case the appeal must be to you.
לֹא־טוֹב הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָ חַי־יְהֹוָה כִּי בְנֵי־מָוֶת אַתֶּם אֲשֶׁר לֹא־שְׁמַרְתֶּם עַל־אֲדֹנֵיכֶם עַל־מְשִׁיחַ יְהֹוָה וְעַתָּה רְאֵה אֵי־חֲנִית הַמֶּלֶךְ וְאֶת־צַפַּחַת הַמַּיִם אֲשֶׁר מְרַאֲשֹׁתָו׃ - This thing that you have done is not good. As the Lord lives, you deserve to die, because you did not guard your lord, the anointed of the Lord. And now see where the king's spear is, and the flask of water that was at his head.
David continues and rebukes him: I swear to you, you deserve death, for you did not guard your lord, the anointed of the Lord. And regarding the expression "one of the people" stated above, there is one who expounded that it comes to hint at the king, as we find with Avraham that "one of the people" alludes to the king, and David's intent is to hint that he too is destined to be king. The idea is very beautiful, but it is not the plain meaning; the plain meaning is that "one of the people" means someone, some individual from among the people. And David concludes: and now please check where the king's spear is and where the flask of water that was at his head is, and you will understand why I claim that your watch was faulty.
Is this your voice, my son David
וַיַּכֵּר שָׁאוּל אֶת־קוֹל דָּוִד וַיֹּאמֶר הֲקוֹלְךָ זֶה בְּנִי דָוִד וַיֹּאמֶר דָּוִד קוֹלִי אֲדֹנִי הַמֶּלֶךְ׃ - And Shaul recognized David's voice and said: Is this your voice, my son David? And David said: It is my voice, my lord the king.
וַיֹּאמֶר לָמָּה זֶּה אֲדֹנִי רֹדֵף אַחֲרֵי עַבְדּוֹ כִּי מֶה עָשִׂיתִי וּמַה־בְּיָדִי רָעָה׃ - And he said: Why is my lord pursuing his servant? For what have I done, and what evil is in my hand?
Here Shaul awakens, and David continues addressing him: "What have I done", what have I done against your kingship, "and what evil is in my hand", in other matters, in case you would say that I have done something wrong. In essence he is asking: if there is sin in me, tell me and I will correct it.
If Hashem has incited you against me, let Him accept an offering
וְעַתָּה יִשְׁמַע־נָא אֲדֹנִי הַמֶּלֶךְ אֵת דִּבְרֵי עַבְדּוֹ אִם־יְהֹוָה הֱסִיתְךָ בִי יָרַח מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים הֵם לִפְנֵי יְהֹוָה כִּי־גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יְהֹוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים׃ - And now let my lord the king please hear the words of his servant: if Hashem has incited you against me, let Him accept an offering, but if it is the sons of men, cursed are they before Hashem, for they have driven me out this day from cleaving to the inheritance of Hashem, saying: Go serve other gods.
The Malbim asks: what is the meaning of "if Hashem has incited you against me", and what is the meaning of "let Him accept an offering", and what is the meaning of "they have driven me out this day", when they drove him out long ago and he has been wandering ever since? He explains: there is a difference between incitement (hasatah) and enticement or beguiling ("the serpent beguiled me and I ate"). The inciter shows the one incited that there is benefit in the thing he is about to do, that it is worthwhile and profitable for him, and shows him what he stands to gain from committing that transgression. Therefore David says: if this thought arose in you from Hashem, that by killing me you would gain, that you would be rid of me and be able to hold on to the kingship, then "let Him accept an offering".
And why did he say "minchah" (a meal offering) rather than that he would bring a korban? For the minchah is something attached to a korban, one brings the korban and brings meal offerings as an accompaniment to it. Rather this is what he said: the korban I have already offered, the first time I drew near to you and could have killed you and did not kill, that was the korban, the olah. And this second time, when I drew near to you and could have killed you and did not kill, is like the offering of the minchah, the addition attached to the korban. So then, if this is from Hashem, "let Him accept an offering".
"But if it is the sons of men", they are the inciters, "cursed are they before Hashem". And what does "before Hashem" mean? That even if I forgive them for the deed by which they sinned against me, for their sinning against Hashem I do not forgive, and for that there is no pardon. And what is the sin against Hashem? "For they have driven me out this day from cleaving to the inheritance of Hashem": this day a decision ripened in my heart not to continue this endless pursuit, and I am leaving the land, abandoning the Holy Land. And Chazal say: whoever dwells outside the Land is like one who has no God. David says: for my personal matter I can perhaps forgive, but for their causing me to lose the mitzvot that depend on the Land, and the sanctity of the Land of Israel, and forcing me to go dwell among the Pelishtim, as we will see with Hashem's help in the next chapter, for that there is no pardon. And this is "saying: Go serve other gods": who told you to serve other gods? Who asked such a thing of you? Rather, the moment you drove me out from cleaving to the inheritance of Hashem, whoever dwells outside the Land is like one who has no God.
And why is it called so? Because dominion over the other lands is handed over to ministering angels: every land has an angel who rules over it. Who rules over Edom? The Sama"el, who was the ministering angel of Esav. And likewise every land has an angel who rules over it, and every nation has its angel. And it is written that a person who prays outside the Land, his prayers rise upward only by way of emissaries, whereas one who prays in the Holy Land, his prayer ascends directly to Hashem, blessed be He.
You called Me an inciter
And with this language, "if Hashem has incited you against me", David stumbled in his words. The Gemara says: Rabbi Elazar said, the Holy One, blessed be He, said to David: You called Me an inciter? Behold, I will cause you to stumble in a matter that even schoolchildren know, as it is written: "When you take the sum of the children of Israel according to their number, each shall give a ransom for his soul... that there be no plague among them when you count them", a prohibition against counting Israel by head. Immediately "and Satan stood up against Israel", and it is written "and he incited David against them, saying: Go count Israel". And "immediately" does not mean literally at that instant, but that the decree was immediately sealed, and afterward we see later on that David counts Israel, and following this came three days of pestilence, a most severe blow. And the Gemara says: and once he counted them, he did not take a ransom from them, David went and counted them without taking a ransom, as it is written "and Hashem sent a pestilence upon Israel from the morning until the appointed time".
And Chazal there say that the people had several sins on account of which seventy thousand men died in that pestilence; but David himself also deserved punishment. And we have already said once that when the Holy One, blessed be He, punishes a group or a person, everyone there must receive a punishment, but it may be that each is for a different reason. For example, parents who have, Hashem protect and save us, a child born impaired: this child has his own rectification, and the parents who must raise such a child with all the anguish have their own rectification. Each one has an account of his own, and it may be that they are not connected at all and it may be that they are. If so, for what was David punished in that plague? For saying "if Hashem has incited you against me". The incitement that David spoke of is what brought about "and he incited David against them, saying: Go count Israel".
Let Not My Blood Fall to the Earth
וְעַתָּה אַל־יִפֹּל דָּמִי אַרְצָה מִנֶּגֶד פְּנֵי יְהֹוָה כִּי־יָצָא מֶלֶךְ יִשְׂרָאֵל לְבַקֵּשׁ אֶת־פַּרְעֹשׁ אֶחָד כַּאֲשֶׁר יִרְדֹּף הַקֹּרֵא בֶּהָרִים׃ - And now, let not my blood fall to the earth away from the presence of Hashem, for the king of Israel has come out to seek a single flea, as one hunts a partridge in the hills.
וַיֹּאמֶר שָׁאוּל חָטָאתִי שׁוּב בְּנִי־דָוִד כִּי לֹא־אָרַע לְךָ עוֹד תַּחַת אֲשֶׁר יָקְרָה נַפְשִׁי בְּעֵינֶיךָ הַיּוֹם הַזֶּה הִנֵּה הִסְכַּלְתִּי וָאֶשְׁגֶּה הַרְבֵּה מְאֹד׃ - And Shaul said: I have sinned, return, my son David, for I will do you no more harm, since my life was precious in your eyes this day. Behold, I have acted foolishly and have erred very greatly.
וַיַּעַן דָּוִד וַיֹּאמֶר הִנֵּה חֲנִית הַמֶּלֶךְ וְיַעֲבֹר אֶחָד מֵהַנְּעָרִים וְיִקָּחֶהָ׃ - And David answered and said: Here is the king's spear, let one of the young men come over and take it.
וַיהֹוָה יָשִׁיב לָאִישׁ אֶת־צִדְקָתוֹ וְאֶת־אֱמֻנָתוֹ אֲשֶׁר נְתָנְךָ יְהֹוָה הַיּוֹם בְּיָד וְלֹא אָבִיתִי לִשְׁלֹחַ יָדִי בִּמְשִׁיחַ יְהֹוָה׃ - And Hashem will repay each man for his righteousness and his faithfulness, for Hashem gave you into my hand today, but I would not put forth my hand against the anointed of Hashem.
וְהִנֵּה כַּאֲשֶׁר גָּדְלָה נַפְשְׁךָ הַיּוֹם הַזֶּה בְּעֵינָי כֵּן תִּגְדַּל נַפְשִׁי בְּעֵינֵי יְהֹוָה וְיַצִּלֵנִי מִכָּל־צָרָה׃ - And behold, just as your life was precious in my eyes this day, so may my life be precious in the eyes of Hashem, and may He deliver me from every trouble.
וַיֹּאמֶר שָׁאוּל אֶל־דָּוִד בָּרוּךְ אַתָּה בְּנִי דָוִד גַּם עָשֹׂה תַעֲשֶׂה וְגַם יָכֹל תּוּכָל וַיֵּלֶךְ דָּוִד לְדַרְכּוֹ וְשָׁאוּל שָׁב לִמְקוֹמוֹ׃ - And Shaul said to David: Blessed are you, my son David, you will surely do and you will surely prevail. And David went on his way, and Shaul returned to his place.
In summary: The chapter once again presents the Zifim who betray David, and Shaul going out against him with three thousand of the choice men of Israel. David studies the terrain "precisely," infiltrates the camp with courage together with Avishai during the deep sleep sent by Hashem, and refuses Avishai's offer to kill him: even though Shaul has the status of a pursuer, as long as there is another way to be saved one may not strike him, and certainly one must not put forth a hand against the anointed of Hashem. David swears a double oath, takes the spear and the water flask as proof, and rebukes Avner from a distance for having abandoned the guarding of the king. In his words to Shaul he cries out over his being driven from the inheritance of Hashem, and from here we also learned the words of Chazal about the expression "has incited you" in which Shaul stumbled, and the great responsibility that lies in words. In the end Shaul admits: "I have sinned... I have acted foolishly and have erred very greatly," and he blesses David: "you will surely do and you will surely prevail."