David

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David's anointment As King
Chapter 16 (Part I)
Rabbi Amnon Bazak
In the course of David's anointment, Shmuel is reprimanded twice by God. This lesson discusses Shmuel's behavior, and the means by which God educates Shmuel about divine providence.
The Evil Spirit that Fell Upon Shaul
Chapter 16 (Part II)
Rabbi Amnon Bazak
The bad spirit that possesses Shaul ultimately brings David to his home. This lesson discusses the divine providence that led David to Shaul, and the change David underwent after Shmuel anointed him as king.
David and Golyat (II)
Chapter 17 (Part II)
Rabbi Amnon Bazak
This lesson will continue the discussion regarding David and Golyat. We will point out the literary contrast between David and Shaul, and the contrast between David and Golyat, and the similarity between Golyat and Shaul's logic.
David and Golyat (III)
Chapter 17 (Part III)
Rabbi Amnon Bazak
This lesson will conclude the discussion about David and Golyat, and analyze the discrepancies between chapters 16 and 17. We will focus on the reason Shaul doesn't recognize David, despite the fact that he was his musician and squire.
David in Shaul's House (I)
Chapter 18 (Part I)
Rabbi Amnon Bazak
After the battle between David and Golyat, Shaul begins to resent David. What is the reason behind this hostility? Was Shaul correct in thinking that the women's song expresses an appreciation of David? How did hostility become fear and trepidation?
David in Shaul's House (II)
Chapter 18 (Part II)
Rabbi Amnon Bazak
After Shaul committed to marry his daughter to anyone who defeats Golyat, he has to live up to his commitment to David. Does Shaul act appropriately? What is the nature of the unique relationship between Michal and David?
David's Flight (I)
Chapter 19 (Part I)
Rabbi Amnon Bazak
Shaul's attempts to harm David escalate over time. How does David cope with the new reality? What is the significance of Michal's use of the teraphim and the goatskin pillow when she helps David escape from Shaul?
David's Flight (II)
Chapter 19 (Part II)
Rabbi Amnon Bazak
When David escapes to Shmuel, a comical situation occurs: Shaul's messengers’ prophesied against their will, and eventually Shaul does as well. What is the significance of this episode? What can it teach us about Shaul and Shmuel? What links Shmuel and Eliyahu?
The Relationship Between Yonatan and David
Chapter 20 (Part I)
Rabbi Amnon Bazak
Reading chapter 20 after chapter 19 presents significant difficulties. Why is Jonathan surprised when David tells him Shaul is trying to kill him? How is David expected to participate in the Rosh Chodesh feast, when he has just escaped from Shaul's men by the skin of his teeth?
The Arrows
Chapter 20 (Part II)
Rabbi Amnon Bazak
This lesson continues to explore the development of David and Jonathan's relationship, in order to understand Shaul's intentions toward David. We will discuss why the arrow signal was necessary, when ultimately David and Jonathan were going to meet regardless of the signal.
David in Nov
Chapter 21
Rabbi Amnon Bazak
David escapes to Ahimelekh in Nov and receives assistance. Ultimately Ahimelekh and his family are executed. What is David's responsibility toward the killing of the Priests of Nov? Was he punished?
David and his Men against Shaul and his Men
Chapter 22 (Part I)
Rabbi Amnon Bazak
The story of Nov is interrupted by the description of David's journey to Moav with his family. Are the two episodes linked? How does the text connect David's men with Shaul's monarchy?
The Killing of the Priests of Nov
Chapter 22 (Part II)
Rabbi Amnon Bazak
This lesson will discuss the conclusion of the tragic episode of the killing of the Nov priests. Their death was caused directly by Doeg the Edomite, but various other circles were linked with the murder indirectly.
The Keila Affair
Chapter 23 (PART I)
Rabbi Amnon Bazak
The Keila story expresses David's devotion to saving the nation, but also raises questions about David's methods. What did David have to ask God twice? Why didn't he receive accurate questions to his answers?
David Between the Wilderness of Zif and Ein-Gedi
Chapter 23 (Part II)
Rabbi Amnon Bazak
In the final meeting of David and Jonathan, Jonathan expresses his vision of becoming David's second in command. What happened to Jonathan's vision? Why did the people of Zif assist Shaul, and how did Shaul cope with the dramatic test with which he was faced?
Shaul in the cave
Chapter 24
Rabbi Amnon Bazak
Shaul is caught by David and his men while hiding in the cave. Why does David tear Shaul's coat, and why does he regret doing so later? What is the Mashal ha-Kadmoni (Proverb of the Ancient)? What is the significance of this meeting between David and Shaul?
Naval the Carmelite (Part I)
Chapter 25 (I)
Rabbi Amnon Bazak
The text describes David's request of Naval, and Naval's rejection. Was David's request justified, or was Naval correct? How does the text evaluate David's request, and Naval's response?
Naval the Carmelite (Part II)
Chapter 25 (II)
Rabbi Amnon Bazak
After Naval refuses the request by David's servants, David wishes to harm Naval. Was David correct? How does the text evaluate David's actions? How does Abigail convince David to change his mind?
Naval the Carmelite (Part III)
Chapter 25 (III)
Rabbi Amnon Bazak
This lesson will conclude the story of David and Naval. Why did Abigail save David from sinning? What is the meaning of Naval's response to Abigail? Why does the story conclude by recounting the relationship between David and his wives?
Shaul in David's Hands a Second Time (I)
Chapter 26 (Part I)
Rabbi Amnon Bazak
In chapter 36, once again David is presented with the opportunity to kill Shaul, but avoids harming him. Once again, they speak, and reconcile. What is the meaning of this story, which seems like a repetition of chapter 24?
Shaul in David's Hands a Second Time (II)
Chapter 26 (Part II)
Rabbi Amnon Bazak
This lesson will continue to explore David and Avishai's infiltration of Shaul's camp. What is the reason behind the argument between David and Avishai? Why does David claim that one who chases him forces him into idolatry?
The Tziklag Period
Chapter 27
Rabbi Amnon Bazak
David escapes to Philistine territory, for the second time, and receives Ziklag from Akhish King of Gat. Ziklag becomes David's base for acting against the wandering tribes in the south. How does the text evaluate David's actions? Was he correct to not leave anyone alive? Was his loyalty to Akhish misplaced?
David in the Camp of Plishtim
Chapter 29
Rabbi Amnon Bazak
Akhish King of Gat agrees to join forces with David, but the Philistines reject him. Why did David's plan fail? Was he correct in letting Akhish think that they would fight side by side? Why aren't chapter 28-29 written in chronological order?
David and the Amaleki Troop
Chapter 30
Rabbi Amnon Bazak
Upon his return from the Philistine camp, David discovers that Amalek has taken the Israelite camp, and taken the women and children. Why did David deserve such grief? Why did he defeat Amalek? What is the relationship between David's morality and Amalek's immorality?
Why Was this Megilla Written?
Introduction to Ruth
Dr. Yael Ziegler
What can we learn from the Book of Ruth? Is the purpose of Ruth to teach us about chessed? Or perhaps to clarify David's ancestry, and the fact that he descended from Moab? This lesson will show that Ruth discusses the generosity required to create the dynasty of the House of David, and inaugurate a monarchy free of corruption, which is worthy of leading the Nation of Israel.
Megillat Ruth and the Book of Shoftim: Part II
Dr. Yael Ziegler
A comparison of the book of Shoftim (particularly the story of the Concubine at Giv'ah) and the story of Ruth reveals that the two seem like opposing texts: in the Book of Judges people are stingy, self - centered, detached and unhelpful to each other. This society leads to chaos and civil wars. In the Book of Ruth, kindness, generosity, and compassion rule. This society leads to a harmonious existence, and the possibility of a foundation for a united monarchy.
Esther Is Taken to the King: The Treatment of Women
Prof. Jonathan Grossman
The process of selecting a new queen alludes to the story of David and Avishag, and to Joseph's gathering of grain in preparation for the famine. The structure and language of the story emphasize the absurdity of the situation, and highlights Esther's personal tragedy.
Presentation of Mordekhai and Esther in Chapter 2
Chapter 2
Prof. Jonathan Grossman
The midrash links the expositions introducing Mordekhai and Moshe, and Shaul and David. The text demonstrates that Mordekhai was chosen by God to save Am Yisreal. This article discusses the reason Esther is told to hide her identity, and whether Esther wanted to become queen.
Haman's Advisors: Fate vs. Divine Providence
Prof. Jonathan Grossman
Haman is described "hastening (nidchaf) to his house, mourning, and with his head covered." The description is reminiscent of Uziah's Zara'at, and David's running from Avshalom. Haman and his advisers have a deterministic worldview, whereby if Haman began to falter, he must ultimately fall. The book presents a contrary viewpoint that God can change reality.
David and the Amaleki Lad
Chapter 1 (I)
Rabbi Amnon Bazak
Chapter 1 of Shmuel II is a direct continuation of the final chapter of Shmuel I. This lesson will discuss the significance of the Amalekite's description of Shaul's death. We will compare the story of the Amalekite with the portrayal of the biblical text, and assess David's reaction and his attitude toward the Amalekite.
David's Lamentation Over Shaul and Yonatan
Chapter 1 (II)
Rabbi Amnon Bazak
This lesson discusses David's eulogy of Shaul and Jonathan. We will analyze the content, design and expressions throughout the eulogy.
The First Split of the Kingdom
Chapter 2 (I)
Rabbi Amnon Bazak
Chapter 2 discusses the first period of David’s monarchy over Judah in Hebron. Why was David’s first order of business to turn to the people of Yavesh Gilad? Who is to blame for the division of Israel into two monarchies – with Ish Boshet ruling over Israel and David ruling over Judah?
The Battle by the Pool in Giv'on (Part II) - The Sons of David in Hebron
Chapter 2 (III) Chapter 3 (I)
Rabbi Amnon Bazak
This lesson will complete our study of the battle at the pool in Givon, and examine what could be derived from the story about Asael and Avner. We will also discuss the list of David's sons, born in Hebron, and examine the riddle of Kilav's disappearance from the battles of inheritance in the house of David.
Avner Crosses Over To David's Camp
Chapter 3 (II)
Rabbi Amnon Bazak
Avner ben Ner gets into trouble with Ish Boshet regarding Ritzpah bat Aya, and deserts his camp and joins David. What is the reason behind the disagreement? Why does David ask that Shaul, Michal's daughter, is returned to him? Was taking Michal from Palti ben Layish the correct thing to do?
Yoav Kills Avner
Chapter 3 (III)
Rabbi Amnon Bazak
Avner's attempt to unify the kingdom fails when he is killed by Yoav. What is the attitude projected by the narrative toward this episode? How does David react?
The Difference Between David and Yoav
Chapter 3 (IV)
Rabbi Amnon Bazak
Does David carry any responsibility for Avner's murder? Why did David allow Yoav to remain in his position as commander of his army, and what was the price he paid for doing so?
The Killing of Ish Boshet (Part I)
Chapter 4
Rabbi Amnon Bazak
Why do Rehav and Ba'ana kill Ish Boshet? How does their action relate to the fact that they are from Be'erot? How does the surprising version of the Septuagint to verse 7 shed new light on the story?
The Killing of Ish Boshet (Part II) - The Anointing of David as King of Israel
Chapter 4 Chapter 5 (I)
Rabbi Amnon Bazak
Why did David have Rehav and Ba'anah's fingers and toes cut off? Why did Rehav and Ba'ana think David would react differently to the death of Ish Boshet? The second part of the lesson will discuss the first verses in chapter 5, which describe David's coronation as king of all of Israel.
The Conquest of Jerusalem
Chapter 5 (II)
Rabbi Amnon Bazak
After David is accepted as king of all of Israel, he turns to the task of conquering Yevus/Jerusalem, in order to make the city into his capital. Why does David choose Jerusalem? What is the meaning of the unclear verses regarding the blind and the lame? And what is the "pipe"?
The Solidification of David's Kingdom
Chapter 5 (III)
Rabbi Amnon Bazak
Chapter 5 describes the establishment of David's kingdom through an interesting literary structure. This lesson will explore the structure, discuss the significance of the earlier battles against the Philistines, and the riddle of David's earlier children in Jerusalem.
The Uzza Affair
Chapter 6 (I)
Rabbi Amnon Bazak
Bringing the Ark (Aron) to Jerusalem seemed like a necessary step, but nonetheless the attempt ends in the tragic death of Uzah. What were the circumstances of his death, and in what way was David involved? What cause the various errors that accompanied this episode?
The Transfer of the Ark and Mikhal's Laughter
Chapter 6 (II)
Rabbi Amnon Bazak
How did David correct the problems that arose when the Aron was first brought to Jerusalem? Why did Michal laugh at David, and why did David respond so harshly? Why didn't Michal have a child until the day she died?
Natan's Vision: Why Didn't David Build the Temple
Chapter 7 (I)
Rabbi Amnon Bazak
This chapter is one of the most significant chapters in prophetic writings. This lesson will discuss one of the major themes in the chapter: Why didn't David built the Temple? And what is the relationship between Nathan's vision and David's statement in Divrei ha-Yamim (Chronicles), that he did not build the Temple because he had shed blood, and was a man of war?
Natan's Vision: The Everlasting Kingdom of the House of David
Chapter 7 (II)
Rabbi Amnon Bazak
God rejects David's request to build the Temple, but promises him an eternal monarchy over the nation of Israel. Is there a relationship between the two issues? Is eternal monarchy conditional? How did David respond to Nathan's vision?
David's Wars (Part I)
Chapter 8
Rabbi Amnon Bazak
After Nathan's vision, David leads a series of military victories over surrounding nations. What is the relationship between this chapter and the previous one, which begins with the words "And it came to pass, when the king dwelt in his house, and God had given him rest from all his enemies round" (7:1)? Why did David treat Moab with particular cruelty? Why did David "Hough all the chariot horses," and how does this action differentiate him from Shaul?
David's Wars (Part II)
Chapter 8
Rabbi Amnon Bazak
Shmuel and Divrei ha-Yamim approach the question of David's part in the construction of the Temple differently. What is the reason for this difference, and how is it expressed in our chapter? And why do conclusion verses appear in the middle of the chapter?
David and Mefiboshet
Chapter 9
Rabbi Amnon Bazak
This chapter opens the saga of Ziva and Mefiboshet. Later in the book we discover the depths of the complicated relationship between these two men. Who is at fault? Are the Can the roots of the conflict be found in our chapter?
David and the Delegation of Comforters Sent to Ammon
Chapter 10 (I)
Rabbi Amnon Bazak
David's good will gesture of sending comforters to the King of Ammon ends with the humiliation of the delegation. What is the spiritual significance of their humiliation?
The Two Wars Against Ammon and Aram
Chapter 10 (II)
Rabbi Amnon Bazak
After the humiliation of David's delegation, David and Yoav go to war against Ammon and their ally, Aram. What differentiates between the two wars? And how do the events in this chapter relate to the story of David and Bat Sheva?
David and Bat-Sheva (Part I)
Chapter 11
Rabbi Amnon Bazak
The story of David and Bat Sheva is one of the most difficult events in biblical narrative. What is the key to understanding David's devastating sin? Is there a relationship between his sin and the war described in the previous chapter? Why did Uriah refuse to go to his home?
David and Bat-Sheva (Part II)
Chapter 11
Rabbi Amnon Bazak
This lesson will continue to explore the story of David and Bat Sheva, and David sending Uriah the Hittite to his death. Did Yoav perform David's command as he was commanded? Was he loyal to David? And what is David's single credit in the story?
The Poor Man's Lamb
Chapter 12 (I)
Rabbi Amnon Bazak
Why did Nathan need a parable in order to inform David of his sin?
Punishment and Repentance
Chapter 12 (II)
Rabbi Amnon Bazak
This lesson discusses David’s punishments for his sin. Why didn’t David lose his kingship over a sin that seems much more severe than Shaul’s? How does David’s behavior after the loss of his son reflect on his character?
The Attitudes of Chazal and the Rishonim Toward the Episode of David and Bat-Sheva
Chapter 12 (III)
Rabbi Amnon Bazak
This lesson will deviate from the study of the biblical text, and present prevalent interpretations of the story of David and Bat Sheva among Chazal and Rishonim.
The End of the War With Ammon and a Summary of the Unit
Chapter 12 (IV)
Rabbi Amnon Bazak
The conquest of Rabbat Bnei Ammon is an epilogue to the story of David and Bat Sheva. Following the analysis of this story we will summarize the episodes starting from David’s kingship over the tribe of Yehuda, through the story of David and Bat Sheva.
The Story of Amnon and Tamar (Part I)
Chapter 13 (I)
Rabbi Amnon Bazak
The story of Amnon and Tamar opens a long list of tragedies that befall David after his sin with Bat Sheva. This lesson examines the story of Tamar’s rape, and discusses the questions raised by the story.
The Story of Amnon and Tamar (Part II)
Chapter 13 (II)
Rabbi Amnon Bazak
This lesson will continue to explore the story of Amnon and Tamar, and discuss the significance of the literary parallels between this story and two episodes in the book of Bereisheet.
The Murder of Amnon
Chapter 13 (III)
Rabbi Amnon Bazak
How did Avshalom manage to trick David? In what ways does the text draw a parallel between Avshalom and Amnon? What was the main effect of this episode on David?
The Woman from Tekoa
Chapter 14 (I)
Rabbi Amnon Bazak
The parable of the woman from Tekoa leads David to return Avshalom to Jerusalem. This lesson will examine the rhetorical elements used by the Tekoite woman to reinforce her words, and discuss the vague statement she made after receiving David’s approval. Does the meaning of the parable correlate with the parable?
Avshalom in Jerusalem
Chapter 14 (II)
Rabbi Amnon Bazak
The biblical text describes Avshalom’s unique beauty at length. What is the purpose of this lengthiness? Why does this description interrupt the story of Avshalom settling in Jerusalem? How did Avshalom force Yoav to bring him before David? Was his decision wise?
Avshalom's Rebellion (Part I)
Chapter 15 (I)
Rabbi Amnon Bazak
The chapter begins with preparations for Avshalom’s rebellion, and later describes the uprising and David’s swift response. This lesson will examine both camps, and study the surprising link between David’s escape from Jerusalem and the Book of Ruth.
Avshalom's Rebellion (Part II)
Chapter 15 (II)
Rabbi Amnon Bazak
While David was running away from Jerusalem, the city was finally awarded religious status. What brought about this change? And how does David cope with Avshalom’s uprising?
David, Tziva and Shim'i Ben Gera
Chapter 16 (I)
Rabbi Amnon Bazak
This chapter includes the second episode in the complex relationship between David, Ziva, and Mefiboshet. Why did David fail to deliver fair judgement? What links Mefiboshet’s relationship with David and his relationship with his father, Jonathan? How does this episode relate to Shimi ben Gera cursing David?
Chushai and Achitofel
Chapter 16 (II)
Rabbi Amnon Bazak
Hushai ha-Erki was sent to Avshalom in order to prevent Ahitofel’s plan. What means did Hushai use? Why did Ahitofel tell Avshalom to sleep with his father’s mistresses? And why was Hushai silent, instead of negating Ahitofel’s advice?
Chushai's Counsel
Chapter 17 (I)
Rabbi Amnon Bazak
In a brilliant speech, Hushai successfully thwarts Ahitofel’s well-crafted plan. How did Hushai achieve this end? How is this episode similar to the story of Rehavam receiving advice at the start of Yerovam’s uprising?
David Crosses the Jordan
Chapter 17 (II)
Rabbi Amnon Bazak
Despite the acceptance of Hushai’s plan, David flees toward the Jordan River. What is the meaning of his actions? Who assists David, and what is the symbolic significance of this assistance?
The Death of Avshalom
Chapter 18 (I)
Rabbi Amnon Bazak
David embarks on the final battle against Avshalom full of trepidation about his son’s future. How does the text critique David? How was Avshalom put to death, and why specifically in this way?
The Report About the Death of Avshalom
Chapter 18 (II)
Rabbi Amnon Bazak
David waits in anticipation to hear about his son’s fate. The news arrives in an unexpected way. What is the purpose of describing the event in this way?
David's Reaction to Avshalom's Death
Chapter 19 (I)
Rabbi Amnon Bazak
David mourns Avshalom in a manner that is unprecedented in the biblical text, and Yoav ben Zeruya reprimands him for his behavior.
The Return of Shim'i and Tziva
Chapter 19 (II)
Rabbi Amnon Bazak
On his way back to Jerusalem, David meets Shimi ben Gera, who begs David for his life. Does David really forgive his evil behavior? If so, why?
The Beginning of the Rebellion of Sheva Ben Bikhri
Chapter 19 (III) Chapter 20 (I)
Rabbi Amnon Bazak
On his return to Jerusalem David meets Jonathan’s son Mefiboshet, who offers his own explanation to the events. Was David’s decision regarding Mefiboshet’s field correct?
The Rebellion of Sheva Ben Bikhri (continuation)
Chapter 20 (II)
Rabbi Amnon Bazak
David send Amasa ben Yeter, his new General, to suppress the uprising of Sheva ben Bikhri, but Amasa fails in his mission to enlist David’s supporters. What are the reasons for his failure? Did Yoav do the right thing when he killed him?
David and the Giv'onites
Chapter 21 (I)
Rabbi Amnon Bazak
Three years of famine plagued Israel because of Shaul's actions against the Givonim. What was Shaul's reason for harming the Givonim? Why do the Givonim want to kill seven of Shaul's descendants? Was David correct in allowing them to do so?
The Wars Fought Against the Sons of the Giant
Chapter 21 (II)
Rabbi Amnon Bazak
The end of chapter 25 describes David's battles with the giants. Who are the giants? Who are David's warriors who battled them? And who killed Goliath?
The Song of David
Chapter 22
Rabbi Amnon Bazak
In his song, David describes the hand of God, which accompanied him throughout his life and helped him succeed in his wars and battleד. David thanks God, and reinforces the educational message that walking in the path of God leads to success. The song reappears in Psalm 18. This lesson will compare the two songs.
David's Last Words and David's Warriors
Chapter 23
Rabbi Amnon Bazak
Were there really only 37 warriors? What is the purpose of David's final words? How many unique groups were included among David's Mighty Warriors? Why did the thirty-seventh warrior disappear?
The Sin Involving the Census
Chapter 24 (I)
Rabbi Amnon Bazak
The final chapter in Sefer Shmuel discusses David's sin in counting the people. Why was taking a census such a severe sin? Why did David fail? How did he react after the sin, and how does his reaction characterize his leadership?
The Punishment
Chapter 24 (II)
Rabbi Amnon Bazak
After David admits his sin, he is asked to select one of three punishments. Did David choose the correct punishment? Why did the plague not end after three days?
The Acquisition of the Threshing Floor
Chapter 24 (III)
Rabbi Amnon Bazak
The biblical text describes in great detail the purchase of the granary of Arvena the Yevusite. What is the reason for this lengthiness? And what is the reason for the parallels drawn between this story and Avraham's purchase of the Makhpela cave?
Aravna's Threshing Floor and the Selection of Jerusalem
Chapter 24 (IV)
Rabbi Amnon Bazak
Why is the purchase of the granary of Arvana the Yevusite paralleled to the Akeida? Why was this story chosen to end Sefer Shmuel?
Esav's Merit
Rabbi Yaakov Medan
Despite Chazal's general hostility toward Esav, they benefitted him with one great deed: his respect for his father Yitzchak. What is the significance of this mitzvah? Apparently Esav refrained from killing Yaakov only out of respect toward his father. Yaakov's sons did not have the same respect for their father, which nearly cost Yosef his life. And what is the difference between Esav and King David?
The Difference Between Individual Style and Common Values
Haftarot: Hayei Sarah
Rabbi Mosheh Lichtenstein
The messages that stem from the story of selecting an heir for David - whether Adoniah or Shlomo - is that the moral legacy is the only one that will survive over time.
Double Danger
Haftarot: Va'yehi
Rabbi Mosheh Lichtenstein
The king possesses a unique personal status, but is also a national figure. David's deathbed instructions to Shlomo are examined based on both elements.
Walking Between Fire and Snow
Haftarot: Shemini
Rabbi Mosheh Lichtenstein
The haftara discusses the physical expression of contact with holiness, while contrasting the description with the sin of Nadav and Avihu. Nadav and Avihu act rashly because they cannot contain their love for God, but their actions ignore the need to fear God. David similarly sins when he fails to balance his extreme happiness when bringing the Holy Ark to Jerusalem with feelings of yira'h - fear of the Divine. David corrects his actions the second time when he brings the Ark, when he combines dancing before God with sacrifices, while Uzah treats the Ark as a piece of furniture that needs to be protected, without proper respect for the holy vessel.
Ruth and Chana: Mothers in Israel
Dr. Yael Ziegler
This lesson compares Ruth and Hannah, the two perfect mothers, and Yael, Deborah and Sisra's mother, who represent a distortion of motherhood. Ruth and Hannah introduce motherly compassion as a model, and the results are Shmuel, who anoints kings, and David, who creates the dynasty of monarchy in Israel.
Megillath Ruth: Paradigm of Kindness and Mother of Kingship
Part 1
Dr. Yael Ziegler |
This series will look at Ruth in its Biblical contexts. The end of the Megilla lists the lineage of King David, who is Ruth's progeny. Is monarchy a biblical ideal? Ruth exemplifies chesed, and often goes far beyond what we would expect from regular people. It provides a hope of counteracting the danger of tyranny which often comes with monarchy by ensuring that David is genetically pre-disposed to extreme chesed and unselfishness.
Shimshon, David and Boaz: Passion and Restraint
Part 6
Dr. Yael Ziegler |
David, the royal progeny of Ruth, and Shimshon, the last shofet in Shoftim, have some striking similarities. Comparing the two, and examining the critical differences separating the king from the failed tribal champion, highlights the importance of Ruth and Boaz in serving as an antidote to the problematic period of Shoftim.
David and Golyat (I)
Chapter 17 (Part I)
Rabbi Amnon Bazak
This lesson will discuss the beginning of the battle with Goliath. We will analyze the strange conduct of this battle, Shaul's response, the relationship between David and his siblings, and the significance of this relationship to the story.
Nevukhadnetzar's Second Dream
Part 1
Rabbi Yaakov Medan
Nevukhadnetzar’s second dream seems easy to interpret. The special skill needed by Daniel, that Nevukhadnetzar’s other servants lacked, was the courage to say the harsh message to the king. Nevukhadnetzar’s arrogance demanded humiliation. The legitimacy and correctness of Daniel’s advice to him to give charity is questionable. Twelve months later, once the charity ceases and Nevukhadnetzar’s arrogance is still in place, as is seen by his rooftop statement, the punishment is carried out. His rooftop show of arrogance raises an association to David’s rooftop arrogance prior to his sin with Bat Sheva.
In the Lions' Den - Part 2
Rabbi Yaakov Medan
Sefer Daniel and Megillat Esther reveal the importance of the "Constitution" in Media and Persia - a status that supersedes even the authority of the king. Positions vary on the justification of Daniel risking his life for the value of praying to God. Daniel establishes the practice to pray towards Jerusalem. Daniel being thrown into the pit of the lions can be compared to Yosef being thrown into the pit with snakes and scorpions and to Shimshon and David who defeat a lion in combat.
Mizmor 1
Rabbi Avi Baumol
Mizmor 1 addresses the average person’s challenge of facing the evils of the world. The anti-dote to temptation presented in the Psalm is the desire to keep God’s commandments in the Torah. The humanity of King David is addressed.
Mizmor 3
A Response to Suffering
Rabbi Avi Baumol
There are various ways of dealing with suffering. In Mizmor 3 David uses a three-pronged approach to suffering that was brought upon him by Avshalom’s rebellion. He describes his suffering, he declares his faith in God and he cries out to God for salvation.
Mizmor 9
David and His Multi-colored Message
Rabbi Avi Baumol
The ambiguity of the title of Mizmor 9 and the possible inconsistency between the title and the rest of the Mizmor are discussed. The possibility that ambiguity is used as an intended literary toll is presented.
Mizmor 12
Rabbi Avi Baumol
Rashi interprets Mizmor 12 which discusses the danger of words as a historical reference to David’s life. Radak, noting the lack of a personal plea, believes that this is a general description or prophecy for the future. Malbim changes the focus from using one’s language to cheat to using one’s language to reject God.
Mizmor 122
Shir HaMa'alot (Part 3)
Rabbi Avi Baumol
Mizmor 122 focuses on Jerusalem as the place where the Beit HaMikdash stands, a place of great social and judicial significance, and a place that represents the peace of the Jewish Nation. David’s special relationship to Jerusalem and the Beit HaMikdash is addressed.
Mizmor 24 (Part 3)
Shir Shel Yom (Part 3)
Rabbi Avi Baumol
Both literal and figurative interpretations exist to the third section of Mizmor 24 that discusses the entrance of the King through the gates. The various messages of the Mizmor make it appropriate to three distinct liturgical situations in which the Mizmor is said.
Ruth's Redemption
Dr. Yael Ziegler
Ruth's request for Boaz to act as a redeemer may be a request to buy the family land or a request for marriage. The personal redemption of Ruth alludes more deeply to the national redemption from the chaos of the Judges period to the stability of the Monarchy of King David and to the future redemption.
Ruth and Naomi: Resolution
Dr. Yael Ziegler
In Ruth and Naomi's final conversation, Naomi expresses cautious faith in a quick resolution. Boaz's inquiry "Who are you?" actually means "What are you? Married or single?" Ruth alters Boaz's words in order to bridge between Naomi and Boaz foreshadowing King David bridging between the tribes of Judah and Benjamin.
A Blessing on Both Your Houses: Rachel and Leah
Dr. Yael Ziegler
Elimelekh's abandonment of his personal and national house and Ruth and Naomi's homelessness come full circle with Ruth entering Boaz's house. In the book of Judges the national house is threatened with collapse. Ruth is likened to Rachel and Leah who together symbolize unity. Her union with Boaz will establish David's kingdom, which will unify the Nation.
Naomi's Child: The Movement toward Kingship
Dr. Yael Ziegler
In Ruth and Naomi's struggle for food and progeny, God gives both through his agent Boaz. The story is filled throughout with blessings symbolizing the end of the accursed era of the Judges and the ushering in of the blessed Davidic dynasty. Boaz and Ruth disappear from the narrative leaving only Naomi's character.
Linguistic Mirroring
A Harmonious Story, Part I
Dr. Yael Ziegler
The structure of Ruth is a chiastic one. Repetition of key words and phrases is one of many linguistic techniques used. Boaz and Ruth's shared trait of kindness stages them as the main characters. Ruth as the initiator and Boaz completing the task come together to create the Davidic dynasty.
Actions and Rewards
A Harmonious Story, Part II
Dr. Yael Ziegler
Ruth’s decision to accompany Naomi to Bethlehem does not produce the expected negative results. Ruth's determined kindness devotion to Naomi ultimately lead her to receive kind treatment from Boaz. The tragedy at the outset is resolved and the harmonious nature of the book paves way for the Monarchy of King David.
Refuting the Claim of the Ammonites
Rabbi Michael Hattin
Long gone and forgotten were the Otniels of illustrious lineage and the Devoras of prophetic inspiration. Now the people only deserved to be guided by a man of problematic pedigree who was himself gainfully employed in the infamous career of brigandage.Yiftah's "promising" introduction thus recalls a long line of other unsung Biblical heroes, people who rose from obscurity, infamy, or the performance of questionable acts to achieve renown. Like Yiftah, David is expelled from society and like Yiftah he gathers to him a group of people with questionable backgrounds.

Yiftah's claim to the king of Ammon is explained in great geographical and historical detail.
Struggle for the Throne
Rabbi Alex Israel
Two approaches exist to the story of the contention over David's throne. One approach describes a political struggle with rivalries and palace intrigue, ultimately being resolved the moment the king has designated his heir. Even if another powerful candidate exists, there is an absolute transfer of power.

A second, more spiritual approach, subtly takes the reader back to the sin of David and Bat Sheva. David's withdrawal from public life in the aftermath of the sin has created a situation in which he has not designated a successor. The ultimate choice of Shlomo - Bat Sheva's son - as the heir to the throne sends a clear message that David has paid for his various sins. Shlomo ascends the throne clear of past complications; there is no residual stain on his monarchy.
Generating Stability
Rabbi Alex Israel
The first half of chapter 2 articulates David's final will and testament to Shlomo, and the second describes how Shlomo acts to secure his position as king.

While David stresses the importance of keeping the Torah, the bulk of David's message relates to potential threats to Shlomo's ability to govern. David knows that once he has left the scene, political forces will be unleashed, factions that have remained concealed due to David's presence and authority. Interest groups will move quickly to maneuver or even unseat the young, fledgling king and Shlomo proves to know how to respond with wisdom.
Between War and Peace
Rabbi Alex Israel
Yoav's murders of Avner and Amassa exhibit the simple act of dishonor to the king, and also jeopardize the prospect of national peace and unity. Yoav's bloody ways characterize the reign of David but are not appropriate for the peaceful reign of Shlomo.

Shimi Ben Gera's venture to "Akhish ben Ma'akha, King of Gat" may be hinting that this is a venture of political maneuvering on Shimi's part, an appointment with a rival king and not a simple return of slaves.

The description in Divrei HaYamim of the transition between David and Shlomo is formal, regal, ceremonial, public, and sedate in contrast to the description in Melakhim.
Shlomo’s Sins
Rabbi Alex Israel
Three broad approaches exist to explain the jarring discrepancy between the love and dedication that Shlomo displayed towards God and His Mikdash and his love towards foreign women that led to idolatry.

1) The approach adopted by the majority of traditional commentaries posits that Shlomo himself did not partake in idol worship but facilitated his wives’ idolatry and it is therefore attributed to him.

2) A careful read of chapters 9 and 10 points to a wide range of failures, a sense of spiritual disorientation identified by Shlomo's overconfident abrogation of the Torah's restrictions for a king. All these lead in a direct line to the more serious offenses of chapter 11.

3) Shlomo's marriage to Pharaoh's daughter at the very outset of his reign is a competing love to his love for God as is subtly described in the text and more explicitly described in the Midrash. Shlomo is caught ideologically between competing worlds. Bat Pharaoh represents Egypt, the power and trade, the skills and crafts, wealth and international control that appeal to Shlomo's imperial mind. These come along with a religious worldview that is polytheistic and pagan. On the other side is the Torah, the Mikdash, the path of David Ha-Melekh. Shlomo is committed to both. He seeks to balance the two, but he fails.
Shlomo's Punishment
Rabbi Alex Israel
Are Shlomo's three adversaries a threat only at the end of his reign after he has sinned, or are they not so much existential threats in Shlomo's era, as the product of current dissent which becomes the seeds of future destruction?

Shlomo's punishment is mitigated because of David. Why is Shlomo's fate different than Shaul's? What merit does David have that makes God swear to him that his sons after him can be punished but cannot lose the kingdom?
The Rebellion of Yerovam - New Kingdom, New Religion
Part 2
Rabbi Alex Israel
Shekhem is a city that has hosted mass events in the past and a city with historic significance in general. The challenge that Rehavam meets from the Northern tribes reawakens old tribal conflicts that expressed themselves in David and Shaul's reigns. Rehavam takes the advice of the younger less mature advisors who grew up with him in the luxury of Shlomo's palace. Yerovam begins to fail as a leader when he sets up an alternative religion to the worship of God in the Mikdash in Jerusalem by setting up shrines in Beit El and Dan - two cities with a long history of religious significance. There he places golden calves reminiscent of Aharon's golden calf in the desert. Additionally, as per his democratic nature that fueled his rebellion against Shlomo, he appoints Kohanim from all of the people and establishes a new date for Sukkot.
The Census and the Plague
Rabbi Yaakov Medan
This article discusses the role of the half-shekel as an atonement for the census taken of Am Yisrael. We also explore the story of the census and its subsequent plague during the time of King David, whereby Chazal say that the plague broke out as a punishment for the people's failure to demand that the Temple be built. Examining this event as well as Haman's decree threatening Israel's annihilation during the time of Achashverosh can shed light on the purpose of the half-shekel as a reminder to God of the silver sockets in the wall of the Temple, therefore providing atonement for their sins.
Tehillim 107 - Yom Haatzmaut
Rabbi Menachem Leibtag
In Israel, Yom Ha'zikaron [Memorial Day] and Yom Ha'Atzmaut [Independence Day] are separated by a mere split second. It is precisely this proximity that gives extra meaning to both days. Our awareness that the dedication of those who fell made our independence possible gives us the strength to cope with the sorrow of Yom Ha'Zikaron. At the same time, our awareness of that terrible price, encourages not only to appreciate our joy on Yom Ha’Atzmaut, but also to strive to channel our independence in the proper direction.

This contrast between sorrow and joy at a time of redemption is reflected in Tehillim 107. It is the custom in Israel to recite that perek before davening Maariv on Yom Ha’Atzmaut. The following shiur will analyze the internal structure of Tehillim 107, and will explain why it was chosen to be read on this day.
Regarding the Kings of the Davidic Dynasty
Rabbi David Sabato
These chapters contain a collection of prophecies that Yirmiyahu delivered to the last kings of Yehuda. The institutions of the Beit HaMikdash and the Davidic dynasty are perceived by the people as stable, absolute, and unassailable. Both rely on a Divine promise regarding their eternity, and the two promises are intertwined. However, the biological continuity of the descendants of David does not in itself entitle them to the kingdom, but only when coupled with its moral continuity. Only then can they truly sit on the throne of David. In contrast, the non-realization of the moral purpose will lead to the destruction of the house of David, just as it will lead to the destruction of the house of God.

In contrast to the ideal description of the monarch at the beginning of the chapter, Yirmiyahu traces the debased moral situation in the days of Yehoyakim. This rebuke revolves around the building of Yehoyakim's magnificent royal palace, which involved the breach of the most fundamental principles of morality and justice.

The future of Yehoyakhin’s seed is described in bleak terms by Yirmiyahu, but that is contradicted by his descendant Zerubavel who takes a leadership role in the Return to Zion. In contrast, Tzidkiyahu is described by Yirmiyahu as a potential Mashiah, a role that his poor decisions do not allow him to realize.
The Assassination of Gedalya
Part 1
Rabbi David Sabato
Yirmiyahu decided to join Gedalya out of religious-prophetic motives, since he saw in his appointment God's desire to rebuild the nation. The military personal decided to join him for political motives, relying on Gedalya's official status vis-à-vis the Babylonian kingdom, which they feared. And the Diaspora Jews joined Gedalya out of nationalistic-popular motives and a desire to return to their own country.

Yohanan ben Kareah and his men attempt to convince Gedalya of the assassination plot of Yishmael ben Netanya. Gedalya's refusal to heed the warning is not merely complacency on the personal plane regarding the danger posed to his life, but also a great risk on the public-national level. The political struggle against Gedalya has widespread national consequences.

Having failed to heed the warning of Yohanan, Gedalya falls into a trap that was set for him by Yishmael the son of Netanya and his men; he is killed in his house in Mitzpa in the course of a Rosh Hashana dinner that he hosted for them. Here Gedalya's naiveté reveals itself in a most striking manner – not only did he not agree to prevent the assassination, but he did not even take any precautions against Yishmael.

What were the motives of Yishmael the son of Netanya? It is likely that this murder is just the tip of the iceberg of the fierce political struggle that took place in the kingdom of Yehuda prior to the destruction. The royal family and most of the ministers supported the rebellion against Babylon, and apparently received support from the people of Ammon in the east, who opposed Babylonian rule. Against them stood the "pro-Babylonian" faction, with Yirmiyahu's support and led by members of the family of Shafan the scribe. Thus, the assassination plot stems from deep political memories and from the tension between the royal family of Yishmael and the family of Shafan, to which Gedalya belonged. Apart from this, there is also a deeply personal cause: Yishmael, who was of royal descent, cannot accept the possibility that Gedalya, who came from a family of scribes, should become the political leader of the people of Yehuda.

Three biblical events are alluded to as the backdrop for the story of the murder of Gedalya: the massacres of Yehu, the war between Asa and Basha, and the story of the meeting between Avner and Yoav at Givon. These events paint Yishmael's deed with the red color of mass murder and civil war, and turn it into another link in the chain of internal civil wars in the history of the people of Israel that led to the destruction. Internal strife and narrow personal and political motivations joined together in the story of the assassination of Gedalya to become the fatal blow to the last chance to rebuild the nation in its land.
David's Division of the Spoils of War
Dr. Adina Sternberg
תאריך פרסום: תשע"ב | |
This shiur looks at David’s divisions of the spoils after the war to retrieve the captives taken by Amalek. But wasn't Amalek supposed to be destroyed by Shaul? As we analyze this story, we notice that David is strikingly different from Shaul. We survey the stories of Shaul and examine what characterizes these differences. Returning to the division of the spoils, we uncover what is behind those who disagree with David. We find religious as well as moral-societal perspectives, and compare these various approaches with the one found in the deal between Avraham and the King of Sedom.
A Rabbinic Reading of Shaul: The Binyaminite Hero
Rabbi Francis Nataf | 58 minutes
An analysis of the composite picture that emerges from a tribal study of Binyamin as the background to the countertextual rabbinic preference for Shaul over David. Through this study, we come to a greater appreciation of rabbinic parshanut, both methodologically as well as regarding the hierarchy of religious values that account for the difference visions of leadership held by Binyamin and Yehudah.
Mizmor 34's Significance in King David's Life
Dr. Avigail Rock
תאריך פרסום: תשע"ג | |
A Talmudic discussion debates whether Tehillim, attributed to King David, was written about King David’s personal experiences, or for the community at large. The conclusion appears to be that some parts of Tehillim relate to the personal; other parts to the communal. This shiur asks why Mizmor (chapter) 34 of the book of Tehillim is the one which best goes with King David’s experiences with the king of Gat. We analyze the chapter of Tehillim, and then revisit the context of the Mizmor’s title about David and the king of Gat as described in the book of Shmuel. When we put the pieces together, we find a picture of David’s struggle and message of religious process and faith.
Prophecies to Tzor
Dr. Tova Ganzel
Tyre was an economic and cultural power throughout the duration of the Israelite kingdom. This was the source of various problems: including the introduction of idolatry in the times of Shlomo and Ahav and the causing problems regarding Shabbat observance in Nehemya’s days. There were periods when positive ties prevailed between Israel and Tyre, including the building of David’s house by emissaries from Tyre and Hiram’s assistance in building the Temple.

While Jerusalem was conquered by the Babylonians, Tyre withstood the siege throughout the period of the Babylonian empire. The steadfastness of Tyre in contrast with the destruction of the Temple served to compound the psychological difficulty facing the inhabitants of Jerusalem: now, God’s status in the eyes of the nations had fallen even more. Not only had the god of the Babylonians seemingly prevailed over the God of Israel, but there seemed to be a different god that watched over Tyre that was even stronger than the Babylonian power. In effect, Nevukhadnetzar’s conquest of Jerusalem proved to the nations what they had wanted to demonstrate, namely, the weakness of the God of Israel. This religious challenge, and the desecration of God’s Name among the nations, are apparently the reason for the length and vehemence of the prophecy to Tyre. Tyre – which, from the earliest history of the Israelite monarchy maintained commercial ties with it – has grown arrogant to the point where it has presumed itself above the Lord God of Israel.

Yehezkel’s prophecy to Tyre and to Sidon ends with the ingathering of Israel in its land. This does not appear to be an after-thought to the prophecy, but rather an essential component, a conclusion that completes the prophecies of destruction to the nations. Sanctification of God’s Name in the eyes of the nation begins with their downfall, but it will not be open and clear until God gathers up His nation.
The Simplicity of David's Teshuva
Rabbi Amnon Bazak
Tanakh Profiles - David
Rabbi Jonathan Mishkin
David
HaTanakh.com Staff
What does the Shofar Sound like in Neviim and Ketuvim?
Elisheva Brauner
Tehilim 30 - A Song of Thanks
Structure and Meaning
Dr. Avigail Rock
תאריך פרסום: תשע"ה | | 56 minutes
In this class we will unveil the message of this psalm by understanding its structure and literary devices, including allusions to several well-known Biblical narratives about David.
Bringing up the Ark of God - On Failure and Success in Sefer Shmuel
Rabbi Chanoch Waxman
תאריך פרסום: תשע"ה | |
When Uzza dies after touching the Ark, David postpones the rest of the procession to Jerusalem. Why does David act so severely? What went so wrong in this journey that led to a radical turn from joy to despair?

In this shiur, we discuss the twists and turns in the story of David bringing the Ark to Jerusalem, focusing on the motif of success and failure. We also engage in a comparative analysis of our story in Shmuel Bet with the account in Divrei HaYamim, and with the similar story about the Ark in Shmuel Alef.

After examining the messages that emerge from each narrative, along with various interpretations of commentators as to what prompted the tragedy, we consider what the Ark is meant to symbolize – how it is meant to be viewed: not as a Divine object that will grant us victory, but as a vehicle for a closer relationship with God.
Mirror Characters in the Bible: The Case of Samson and David
Dr. Yael Ziegler | Hour and 8 minutes
There is a phenomenon of "mirror characters" in Tanakh - characters with many similar actions, personality traits, and characteristics, and often the Tanakh will go out of its way to use similar linguistic styles in order to highlight these similarities. Often examining these similarities also serves to highlight the differences between the two characters- including their successes and failures. This shiur focuses on the characters of David and Shimshon, highlighting the major similarities between them, and the similar choices they make, but also the crucial differences. By examining these differences we learn about the importance of channeling one's powers and strengths only towards productive, meaningful actions and national goals.
Tanakh and Archaeology
Part 8 - The Unified Kingdom
Rabbi Amnon Bazak
All agree that in Eretz Yisrael during the period of the monarchy (referred to by archaeologists as the Iron Age II), there was a real upheaval, with a new culture growing upon the ruins of the Canaanite cities. The classic view of biblical archaeology connected this phenomenon with David and Shlomo, whose political and economic power is attested to in Tanakh. However, in recent years this evidence has been rejected by some scholars from the “Lox Chronolgy” school of thought.
Tanakh and Archaeology
Part 9 - The Unified Kingdom (continued)
Rabbi Amnon Bazak
Between 2007 and 2012, excavations were undertaken at Khirbet Qeiyafa in the Ela Valley, discovering the ruins of a large fortified city surrounded by an impressive casemate wall. Burned pits of olives discovered on-site and sent for carbon 14-testing led to the dating of the city to the early 10^th century B.C.E. – the period of David. In addition, further discoveries have shown that the city was unquestionably an Israelite – not Philistine – habitation.

The existence of a Judean city of this size attests to the fact that the wave of urbanization characterizing the transition to the Iron Age II did in fact occur at the beginning of the unified kingdom, and that at the time of David's monarchy, fortified cities already existed in Judea.

These new findings have had a significant impact, and the supporters of the "low chronology" have been hard-pressed to explain them.

At the same time, the question of why more artifacts from the period of the unified kingdom have not been discovered to date in Jerusalem must be addressed. It is reasonable to assume that this phenomenon is the result of Jerusalem having undergone continuous construction from the Middle Bronze Age up until modern times, such that it is difficult to find artifacts from the Bronze and Iron Ages. It is relatively easy to find artifacts from destroyed layers of cities, and this explains why findings testifying to the destruction of the Second Temple have been discovered. By contrast, no buildings whatsoever have been found from the Persian or early Hellenistic periods, even though no-one questions the existence of the city during these times.

Throughout Sefer Shmuel, we find many descriptions of wars, including their geographical and strategic aspects, attesting to a high level of proficiency in this material on the part of the author. It is very difficult to propose that an author during a later period could have provided these descriptions of events, field conditions, and roads which were sometimes far removed from the areas where these books are assumed to have been written.

The fundamental argument of adherents of the "low chronology" is that the narratives about David were created at a later time, with a view to glorifying the founder of the dynasty. This approach utterly ignores the simple fact that there is no character who is criticized so closely and sharply in Tanakh as David. Why would anyone seeking to glorify the royal house of David and Shlomo want to describe all the difficult and complex episodes involving its first two kings? To date, no satisfactory explanation has been offered for this phenomenon.
Nusach Ha-mikra – Accuracy of the Biblical Text
Part 7 - Textual Amendments
Rabbi Amnon Bazak
An examination of several proposals to amend the biblical text shows that while the amendment might make sense on a superficial level, they miss various literary messages in the text. Therefore, the greatest degree of caution must be exercised in this area.
Adoniyahu's Insurrection and the King's Clothing
Rabbi David Silverberg
The Sins of Biblical Figures
Part 3 - David
Rabbi Amnon Bazak
The episode of David and Batsheva illustrates the dilemma of the sins of Biblical figures in all its intensity and complexity. A plain reading of the chapter arouses great perplexity concerning David, the king chosen by God to establish the eternal royal house of Israel. How are we to reconcile God's positive attitude towards His chosen King throughout the grand sweep of the David narratives, with the straightforward meaning of the verses in chapters 11 and 12 on the other?

While opinions exist both in Chazal and amongst the medieval commentators that minimize David’s sin, those seeking to address this complex story on the plain level of the text are not deviating from the path of Chazal and of the great Jewish scholars of previous generations; on the contrary, they are continuing the central view amongst Chazal and the path adopted by many of the medieval commentators.
A Midrashic Look at Esav and David
Rabbi David Silverberg
The Dividing Line Between the Prophet of Shaul and the Prophets of David
Shani Taragin | 5 minutes
We open Chapter 17, which tells the famous story of David and Goliat. But why is it that neither King Shaul nor his army general, Avner, know who David is? He was serving Shaul in the previous chapter!

Some suggest that these chapters depict the story of the rise David, and that chronology is not the top priority in terms of the sequencing of these stories.
Paran
ARAM
Gilad
MOAV
EDOM
Beit Lehem (Yehuda)
Pleshet
Rabbath-Ammon
Adullam
Ephes dammim?
Mount Moriah
Mahanayyim
Nov (?)
Perat (Euphrates) River
Jordan River
Hamat (syria)
Givat Hahakhila
Hilam
Tyre
Mount of Olives
Ziph
Socho (Plains)
Gezer
Jericho
Maon
Azekah
Lo-devar
Carmel (Yehudah)
Nov
Ein Gedi
Aram Tzova
Bahurim
Gat (Pelishti)
Geshur
AMMON
Maakha
Gilgal
Ein Rogel
JUDAH
Meidva
Yavesh Gilad
Tov
Ekron
Mount Gilboa
Berothai
Geba (Benjamin)
Yizre'el (Yehuda)
Nahal Habsor
Tekoa
Shaaraim
Keilah
Ziklag
Aroer (Negev)
Hevron
A Calamity Upon Your House: The Betrayal of David’s Sons
Dr. Yael Ziegler | Hour and 6 minutes
King David stayed back from leading Bnei Yisrael into battle against Amon, went for a stroll on his rooftop and it was all downhill from there. In an act of sexual violation and bloodshed, David's whole life turns around. His punishment comes in the same manner, sexual violations and bloodshed, through his children. David in his greatness not only accepts his punishment, but welcomes it until the end of his life. He recognized the power he may have abused as a king and lost a part of his inner moral compass, making some very passive decisions, until the very end where Natan Hanavi and Batsheva convey the message that it's time to step up and appoint Shelomo as the heir to the throne.
Erev Shabbat Parshat Ki Tisa - A Census Prohibition
Rabbi Ezra Bick | 14 minutes
Parashat Ki Tisa has an unusual set of te’amim (cantillation notes) at the beginning of the instructions relating to conducting a census of Bnei Yisrael. We look at the meaning of the Divine command and prohibition, and ask why King David mistakenly thought he could conduct a census without penalty.
Haftarat Vayechi: Why Shlomo?
Rabbi Jonathan Snowbell | 16 minutes
In this shiur, we look at optimistic ideas about kingship and the Beit HaMikdash. We examine David's instructions for what is to happen when he is gone, detailed in this week’s haftara. How does the Torah counter the problems that can come with a dynasty? We analyze the haftara: how is Shlomo chosen as king of Israel? What qualities does he have that can help with this? We look at this week's parasha for clues about Yehuda's selection for the future monarchy. Shlomo signifies not perfection, but teshuva and ability to recognize and correct mistakes.
Introduction to Nehemya
Rabbi Tzvi Sinensky
A cursory glance at the book of Nehemya makes it clear that many of the concerns encountered in Ezra remain relevant in Nehemya: the arrival of a new leader on the scene; opposition from the indigenous population; the importance and challenges of construction; censuses of the olim; and mass ignorance and repentance.

While both Ezra and Nehemya arrive under grave circumstances – each travels to Jerusalem at great personal sacrifice to guide a struggling community – there are a number of obvious differences between the two.

Upon hearing the news of the state of Jerusalem Nehemya launches into prayer. Nehemya, much more so than Ezra, laces his tefilla with rich allusions to prior Torah texts and personalities. The Jewish community was rudderless, lacking in leadership and direction, and unable to provide basic security for its residents. The only way he would feel secure in making his request from the king was by first invoking some of his outstanding predecessors throughout Jewish history: Moshe, Aaron, David, and Shlomo.
Jerusalem's Dual Election by Avraham and David
Rabbi Dr. Avraham Walfish
תאריך פרסום: 5777 | | Hour and 10 minutes
This shiur focuses on the four-fold process of Jerusalem's election, examining the two different narratives within the Avraham story, as well as the two narratives within the David saga. While we do so, we consider the concepts of sacred time and sacred space and their importance in the description of the Mikdash. There are two main Jewish positions as to the nature of the Temple's original sanctity - historical (as a moment within the history of the Jewish people), and primordial (that the site of the Temple's holiness was already built into creation.

As we look at the (dual) biblical view, while examine the stories of David's relationship with Jerusalem and Avraham's Akeida ordeal, difficult and disturbing questions arise about God's demands of humanity. How could God ask Avraham to sacrifice his son? Why was the punishment so harsh after David's census?

These stories are meant to disturb - and meant to tell us something about the place that God is going to select. The values of human autonomy and Divine will are intertwined in the Mikdash. Though free will is an important value, we must also remember that human will is ultimately subordinate to the Divine will.
The David and Batsheva Episode
Rabbi David Fohrman
תאריך פרסום: 5777 | | 58 minutes
We will examine the David and Batsheva episode - a very difficult episode in Tanakh, and our focus will be its aftermath. The child that is conceived dies – David prays for him to survive, but the child dies. Why, though, does Shlomo live? He, too, is born in the immediate aftermath. Not only does Shlomo live, but Gid seems ecstatic about his birth. Is there another dimension to the Tanakh's emphasis on the urgency with which David prays for the first child to survive? To find answers, we look for clues through a close reading of related Tanakh texts.

In the prophet Natan's analogy of the "poor man's lamb," who is the lamb in the story, and does it hint at Uriah's childlessness? We compare the story of Yitzhak's birth to that of Shlomo. Both are "miracle children" who survive after seemingly-impossible situations whose destiny is to carry on a dynasty of sorts. Finally, we look at Shlomo's dream and the story of the two women in the court case that Shlomo solves. The court case with the two women may be the final key to explaining why Shlomo ultimately survived, if we look at it as yet another parable. Shlomo asks for wisdom, and God grants him wisdom - but perhaps not in the way Shlomo expects.
Jericó
Redundancy in the Tanakh?
The Structure & Story of Book I
Dr. Beni Gesundheit | Hour and 3 minutes
Tehillim 18, its parallels in Shmuel II 22 and its location in Sefer Tehillim

Why would the same chapter be repeated in two places in the Tanakh? What can we learn from the differences between these two almost identical texts? David’s song of thanks following his rescue from King Saul and his enemies and for the establishment of the future Davidic dynasty are repeated almost word for word in both II Samuel 22 and Tehillim 18. The contextual interpretation will be used to deepen our understanding of the seeming redundancy by its placement in Tehillim. The role of Mizmor 18 in the narrative of Unit II (15-24) is summarized.
A Student’s Guide to Confront Evil from Within and Without
The Structure & Story of Book I
Dr. Beni Gesundheit | Hour and 9 minutes
Unit IV, Tehillim 35-41

Tehillim 35-41, the last unit in Book I, close both the unit and the entire first book. The spiritual development of the individual is shown in a linear progression through these mizmorim. Once David recuperates from his illness and is saved from his enemies, he works to correct wrongdoings and build the world, internalizing the teachings of the Torah and of Tehillim 1-34, so that he can do God’s will and live a Torah life. As a servant of God, he wants to influence all those listening to be involved in Tikun Olam.
It’s Not Enough to Say that You’re Sorry
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 8 minutes
Psalm 51: A Paradigm for Repentance

What thoughts went through King David’s mind after being rebuked by Natan the Prophet? What did he say to show that he truly regretted his actions? What can we learn from this and apply to our personal lives when we are truly sorry for something that we have done wrong?

Following the prophet Natan’s rebuke, mizmor 51 describes David’s confession after his sin with Bat Sheva. In this mizmor, David asks God for forgiveness so that he can teach sinners the ways of God. He pleads to be saved from murder so that he can praise God.
The Thread of the Davidic Dynasty
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 9 minutes
Mizmor 50 and the 2nd David collection D2 (51-72) – its Structure and Story

Why would the mizmorim of David be presented in separate collections from the 1st David collection (D1) in Book I? Wouldn’t it make more sense to just compile all of David’s mizmorim together in the book of Tehillim?

The analysis and context of Mizmor 50, the first mizmor of the Asaf Collection (50; 73-83), offer meaningful insights into the structure of Book II. Mizmorim 51-72 comprise the 2nd “for David” collection (D2). Insights from intertextual comparison with II Samuel 11-12 and contextual reading of D2 will reveal the overall structure and narrative, beginning with the moral foundation required for royalty (51) and continuing with events that occurred during David’s reign, including David’s old age (71, 9) when he passed his kingdom on to his son Shlomo (72). Differences between the D1 (3-41) and D2 collections are discussed.
The King is Dead, Long Live the King!
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 7 minutes
The ending of this mizmor is dramatic. How appropriate is it to serve as the closing of D2 and the ending of Book II? And how does it fit into the overall structure of the Book of Tehillim?

Mizmor 72, the first of only two mizmorim with the header l’Shlomo, concludes Book II of Tehillim with the sentence that “the prayers of David the son of Yishai are ended”. The contextual interpretation provides a powerful reason for the specific placement of this mizmor here in Sefer Tehillim. Intertextual comparison to the book of Zechariah also reveals further insights for understanding this mizmor.
Singing with Asaf: Facing Destruction and Preparing to Build the Future Temple
The Structure & Story of Books books II (42-72) & III (73-89)
Dr. Beni Gesundheit | Hour and 8 minutes
Second Asaf Collection A2 (73-83) and Mizmor 72

The second Asaf collection paints a depressing picture of the destruction of the Temple, the exile of the Jews and the victory of their enemies. How could these mizmorim have been put to music and even be called songs?

The second Asaf collection A2 (73-83) remembers King David (72) and the history of the Jewish people in order to face the destruction and the exile. Influenced by Megilat Eicha and the prophet Isaiah, Asaf builds new hope for the future as reflected in Books IV and V.
Davidian Political Leadership: Leadership Critically Needed Today
Rav Doron Perez |
The book of Shmuel is primarily the book of David. This shiur aims to uncover the clear and consistent leadership philosophy of our greatest political leader - King David. It aims to prove that the purpose of Jewish political leadership in this model is about unity and not about power. It shall be called this model “Davidian political leadership” and sharply juxtapose it to the non-Jewish model of Machiavellian politics. The ultimate messianic model of leadership must descend from King David and is so desperately needed today.
מִזְמ֥וֹר לְדָוִ֑ד בְּ֝בָרְח֗וֹ מִפְּנֵ֤י ׀ אַבְשָׁל֬וֹם בְּנֽוֹ׃
Psalms 3, verse 1
וְאֵ֙לֶּה֙ תּוֹלְד֣וֹת פָּ֔רֶץ פֶּ֖רֶץ הוֹלִ֥יד אֶת־חֶצְרֽוֹן׃
Ruth 4, verse 18
וַיְהִי֙ אַחֲרֵי־כֵ֔ן וַיַּ֥ךְ דָּוִ֛יד אֶת־פְּלִשְׁתִּ֖ים וַיַּכְנִיעֵ֑ם וַיִּקַּ֛ח אֶת־גַּ֥ת וּבְנֹתֶ֖יהָ מִיַּ֥ד פְּלִשְׁתִּֽים׃
I Chronicles 18, verse 1
וַיַּֽעֲמֹ֥ד שָׂטָ֖ן עַל־יִשְׂרָאֵ֑ל וַיָּ֙סֶת֙ אֶת־דָּוִ֔יד לִמְנ֖וֹת אֶת־יִשְׂרָאֵֽל׃
I Chronicles 21, verse 1
וַיֹּ֣אמֶר דָּוִ֔יד לִכְנוֹס֙ אֶת־הַגֵּרִ֔ים אֲשֶׁ֖ר בְּאֶ֣רֶץ יִשְׂרָאֵ֑ל וַיַּעֲמֵ֣ד חֹֽצְבִ֗ים לַחְצוֹב֙ אַבְנֵ֣י גָזִ֔ית לִבְנ֖וֹת בֵּ֥ית הָאֱלֹהִֽים׃
I Chronicles 22, verse 2
וַ֠יָּבֹאוּ כָּל־זִקְנֵ֨י יִשְׂרָאֵ֤ל אֶל־הַמֶּ֙לֶךְ֙ חֶבְר֔וֹנָה וַיִּכְרֹת֩ לָהֶ֨ם דָּוִ֥יד בְּרִ֛ית בְּחֶבְר֖וֹן לִפְנֵ֣י יְהוָ֑ה וַיִּמְשְׁח֨וּ אֶת־דָּוִ֤יד לְמֶ֙לֶךְ֙ עַל־יִשְׂרָאֵ֔ל כִּדְבַ֥ר יְהוָ֖ה בְּיַד־שְׁמוּאֵֽל׃ (ס)
I Chronicles 11, verse 3
וַיִּוָּעַ֣ץ דָּוִ֗יד עִם־שָׂרֵ֧י הָאֲלָפִ֛ים וְהַמֵּא֖וֹת לְכָל־נָגִֽיד׃
I Chronicles 13, verse 1
וַ֠יִּשְׁלַח חירם [חוּרָ֨ם] מֶֽלֶךְ־צֹ֥ר מַלְאָכִים֮ אֶל־דָּוִיד֒ וַעֲצֵ֣י אֲרָזִ֔ים וְחָרָשֵׁ֣י קִ֔יר וְחָרָשֵׁ֖י עֵצִ֑ים לִבְנ֥וֹת ל֖וֹ בָּֽיִת׃
I Chronicles 14, verse 1
וַיִּשְׁמְע֣וּ פְלִשְׁתִּ֗ים כִּי־נִמְשַׁ֨ח דָּוִ֤יד לְמֶ֙לֶךְ֙ עַל־כָּל־יִשְׂרָאֵ֔ל וַיַּעֲל֥וּ כָל־פְּלִשְׁתִּ֖ים לְבַקֵּ֣שׁ אֶת־דָּוִ֑יד וַיִּשְׁמַ֣ע דָּוִ֔יד וַיֵּצֵ֖א לִפְנֵיהֶֽם׃
I Chronicles 14, verse 8
וַיַּקְהֵ֥ל דָּוִ֛יד אֶת־כָּל־יִשְׂרָאֵ֖ל אֶל־יְרֽוּשָׁלִָ֑ם לְהַעֲלוֹת֙ אֶת־אֲר֣וֹן יְהוָ֔ה אֶל־מְקוֹמ֖וֹ אֲשֶׁר־הֵכִ֥ין לֽוֹ׃
I Chronicles 15, verse 3
וַיְהִ֕י כַּאֲשֶׁ֛ר יָשַׁ֥ב דָּוִ֖יד בְּבֵית֑וֹ וַיֹּ֨אמֶר דָּוִ֜יד אֶל־נָתָ֣ן הַנָּבִ֗יא הִנֵּ֨ה אָנֹכִ֤י יוֹשֵׁב֙ בְּבֵ֣ית הָֽאֲרָזִ֔ים וַאֲר֥וֹן בְּרִית־יְהוָ֖ה תַּ֥חַת יְרִיעֽוֹת׃
I Chronicles 17, verse 1
וַיֹּ֨אמֶר יְהוָ֜ה אֶל־שְׁמוּאֵ֗ל עַד־מָתַי֙ אַתָּה֙ מִתְאַבֵּ֣ל אֶל־שָׁא֔וּל וַאֲנִ֣י מְאַסְתִּ֔יו מִמְּלֹ֖ךְ עַל־יִשְׂרָאֵ֑ל מַלֵּ֨א קַרְנְךָ֜ שֶׁ֗מֶן וְלֵ֤ךְ אֶֽשְׁלָחֲךָ֙ אֶל־יִשַׁ֣י בֵּֽית־הַלַּחְמִ֔י כִּֽי־רָאִ֧יתִי בְּבָנָ֛יו לִ֖י מֶֽלֶךְ׃
I Samuel 16, verse 1
וַיְהִ֣י בְּבוֹאָ֗ם בְּשׁ֤וּב דָּוִד֙ מֵהַכּ֣וֹת אֶת־הַפְּלִשְׁתִּ֔י וַתֵּצֶ֨אנָה הַנָּשִׁ֜ים מִכָּל־עָרֵ֤י יִשְׂרָאֵל֙ לשור [לָשִׁ֣יר] וְהַמְּחֹל֔וֹת לִקְרַ֖את שָׁא֣וּל הַמֶּ֑לֶךְ בְּתֻפִּ֥ים בְּשִׂמְחָ֖ה וּבְשָׁלִשִֽׁים׃
I Samuel 18, verse 6
וַיַּ֥עַל דָּוִ֖ד מִשָּׁ֑ם וַיֵּ֖שֶׁב בִּמְצָד֥וֹת עֵֽין־גֶּֽדִי׃
I Samuel 24, verse 1
וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־מִדְבַּ֥ר פָּארָֽן׃ (ס)
I Samuel 25, verse 1
וְאֶת־אֲחִינֹ֛עַם לָקַ֥ח דָּוִ֖ד מִֽיִּזְרְעֶ֑אל וַתִּהְיֶ֛יןָ גַּֽם־שְׁתֵּיהֶ֥ן ל֖וֹ לְנָשִֽׁים׃ (ס)
I Samuel 25, verse 43
וַיָּבֹ֤אוּ הַזִּפִים֙ אֶל־שָׁא֔וּל הַגִּבְעָ֖תָה לֵאמֹ֑ר הֲל֨וֹא דָוִ֤ד מִסְתַּתֵּר֙ בְּגִבְעַ֣ת הַחֲכִילָ֔ה עַ֖ל פְּנֵ֥י הַיְשִׁימֹֽן׃
I Samuel 26, verse 1
וַיֹּ֤אמֶר דָּוִד֙ אֶל־לִבּ֔וֹ עַתָּ֛ה אֶסָּפֶ֥ה יוֹם־אֶחָ֖ד בְּיַד־שָׁא֑וּל אֵֽין־לִ֨י ט֜וֹב כִּ֣י הִמָּלֵ֥ט אִמָּלֵ֣ט ׀ אֶל־אֶ֣רֶץ פְּלִשְׁתִּ֗ים וְנוֹאַ֨שׁ מִמֶּ֤נִּי שָׁאוּל֙ לְבַקְשֵׁ֤נִי עוֹד֙ בְּכָל־גְּב֣וּל יִשְׂרָאֵ֔ל וְנִמְלַטְתִּ֖י מִיָּדֽוֹ׃
I Samuel 27, verse 1
וַיְדַבֵּ֣ר שָׁא֗וּל אֶל־יוֹנָתָ֤ן בְּנוֹ֙ וְאֶל־כָּל־עֲבָדָ֔יו לְהָמִ֖ית אֶת־דָּוִ֑ד וִיהֽוֹנָתָן֙ בֶּן־שָׁא֔וּל חָפֵ֥ץ בְּדָוִ֖ד מְאֹֽד׃
I Samuel 19, verse 1
וַיִּבְרַ֣ח דָּוִ֔ד מנוות [מִנָּי֖וֹת] בָּרָמָ֑ה וַיָּבֹ֞א וַיֹּ֣אמֶר ׀ לִפְנֵ֣י יְהוֹנָתָ֗ן מֶ֤ה עָשִׂ֙יתִי֙ מֶֽה־עֲוֺנִ֤י וּמֶֽה־חַטָּאתִי֙ לִפְנֵ֣י אָבִ֔יךָ כִּ֥י מְבַקֵּ֖שׁ אֶת־נַפְשִֽׁי׃
I Samuel 20, verse 1
וַיָּ֖קָם וַיֵּלַ֑ךְ וִיהוֹנָתָ֖ן בָּ֥א הָעִֽיר׃
I Samuel 21, verse 1
וַיָּ֣קָם דָּוִ֔ד וַיִּבְרַ֥ח בַּיּוֹם־הַה֖וּא מִפְּנֵ֣י שָׁא֑וּל וַיָּבֹ֕א אֶל־אָכִ֖ישׁ מֶ֥לֶךְ גַּֽת׃
I Samuel 21, verse 11
וַיֵּ֤לֶךְ דָּוִד֙ מִשָּׁ֔ם וַיִּמָּלֵ֖ט אֶל־מְעָרַ֣ת עֲדֻלָּ֑ם וַיִּשְׁמְע֤וּ אֶחָיו֙ וְכָל־בֵּ֣ית אָבִ֔יו וַיֵּרְד֥וּ אֵלָ֖יו שָֽׁמָּה׃
I Samuel 22, verse 1
וַיֹּאמֶר֩ גָּ֨ד הַנָּבִ֜יא אֶל־דָּוִ֗ד לֹ֤א תֵשֵׁב֙ בַּמְּצוּדָ֔ה לֵ֥ךְ וּבָֽאתָ־לְּךָ֖ אֶ֣רֶץ יְהוּדָ֑ה וַיֵּ֣לֶךְ דָּוִ֔ד וַיָּבֹ֖א יַ֥עַר חָֽרֶת׃ (ס)
I Samuel 22, verse 5
וַיַּגִּ֥דוּ לְדָוִ֖ד לֵאמֹ֑ר הִנֵּ֤ה פְלִשְׁתִּים֙ נִלְחָמִ֣ים בִּקְעִילָ֔ה וְהֵ֖מָּה שֹׁסִ֥ים אֶת־הַגֳּרָנֽוֹת׃
I Samuel 23, verse 1
וַיֹּאמֶר֮ דָּוִד֒ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שָׁמֹ֤עַ שָׁמַע֙ עַבְדְּךָ֔ כִּֽי־מְבַקֵּ֥שׁ שָׁא֖וּל לָב֣וֹא אֶל־קְעִילָ֑ה לְשַׁחֵ֥ת לָעִ֖יר בַּעֲבוּרִֽי׃
I Samuel 23, verse 10
וַֽיְהִי֙ בַּיָּמִ֣ים הָהֵ֔ם וַיִּקְבְּצ֨וּ פְלִשְׁתִּ֤ים אֶת־מַֽחֲנֵיהֶם֙ לַצָּבָ֔א לְהִלָּחֵ֖ם בְּיִשְׂרָאֵ֑ל וַיֹּ֤אמֶר אָכִישׁ֙ אֶל־דָּוִ֔ד יָדֹ֣עַ תֵּדַ֗ע כִּ֤י אִתִּי֙ תֵּצֵ֣א בַֽמַּחֲנֶ֔ה אַתָּ֖ה וַאֲנָשֶֽׁיךָ׃
I Samuel 28, verse 1
וַיִּקְבְּצ֧וּ פְלִשְׁתִּ֛ים אֶת־כָּל־מַחֲנֵיהֶ֖ם אֲפֵ֑קָה וְיִשְׂרָאֵ֣ל חֹנִ֔ים בַּעַ֖יִן אֲשֶׁ֥ר בְּיִזְרְעֶֽאל׃
I Samuel 29, verse 1
וַיְהִ֞י בְּבֹ֨א דָוִ֧ד וַאֲנָשָׁ֛יו צִֽקְלַ֖ג בַּיּ֣וֹם הַשְּׁלִישִׁ֑י וַעֲמָלֵקִ֣י פָֽשְׁט֗וּ אֶל־נֶ֙גֶב֙ וְאֶל־צִ֣קְלַ֔ג וַיַּכּוּ֙ אֶת־צִ֣קְלַ֔ג וַיִּשְׂרְפ֥וּ אֹתָ֖הּ בָּאֵֽשׁ׃
I Samuel 30, verse 1
וַיְהִ֗י אַֽחֲרֵי֙ מ֣וֹת שָׁא֔וּל וְדָוִ֣ד שָׁ֔ב מֵהַכּ֖וֹת אֶת־הָעֲמָלֵ֑ק וַיֵּ֧שֶׁב דָּוִ֛ד בְּצִקְלָ֖ג יָמִ֥ים שְׁנָֽיִם׃
II Samuel 1, verse 1
וַיְקֹנֵ֣ן דָּוִ֔ד אֶת־הַקִּינָ֖ה הַזֹּ֑את עַל־שָׁא֖וּל וְעַל־יְהוֹנָתָ֥ן בְּנֽוֹ׃
II Samuel 1, verse 17
וַיְהִ֣י אַֽחֲרֵי־כֵ֗ן וַיִּשְׁאַל֩ דָּוִ֨ד בַּֽיהוָ֤ה ׀ לֵאמֹר֙ הַאֶעֱלֶ֗ה בְּאַחַת֙ עָרֵ֣י יְהוּדָ֔ה וַיֹּ֧אמֶר יְהוָ֛ה אֵלָ֖יו עֲלֵ֑ה וַיֹּ֧אמֶר דָּוִ֛ד אָ֥נָה אֶעֱלֶ֖ה וַיֹּ֥אמֶר חֶבְרֹֽנָה׃
II Samuel 2, verse 1
וַיָּבֹ֜אוּ כָּל־שִׁבְטֵ֧י יִשְׂרָאֵ֛ל אֶל־דָּוִ֖ד חֶבְר֑וֹנָה וַיֹּאמְר֣וּ לֵאמֹ֔ר הִנְנ֛וּ עַצְמְךָ֥ וּֽבְשָׂרְךָ֖ אֲנָֽחְנוּ׃
II Samuel 5, verse 1
וַיְהִ֕י כִּי־יָשַׁ֥ב הַמֶּ֖לֶךְ בְּבֵית֑וֹ וַיהוָ֛ה הֵנִֽיחַ־ל֥וֹ מִסָּבִ֖יב מִכָּל־אֹיְבָֽיו׃
II Samuel 7, verse 1
וַֽיְהִי֙ אַֽחֲרֵי־כֵ֔ן וַיַּ֥ךְ דָּוִ֛ד אֶת־פְּלִשְׁתִּ֖ים וַיַּכְנִיעֵ֑ם וַיִּקַּ֥ח דָּוִ֛ד אֶת־מֶ֥תֶג הָאַמָּ֖ה מִיַּ֥ד פְּלִשְׁתִּֽים׃
II Samuel 8, verse 1
וַיְהִ֤י כָל־הָעָם֙ נָד֔וֹן בְּכָל־שִׁבְטֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הַמֶּ֜לֶךְ הִצִּילָ֣נוּ ׀ מִכַּ֣ף אֹיְבֵ֗ינוּ וְה֤וּא מִלְּטָ֙נוּ֙ מִכַּ֣ף פְּלִשְׁתִּ֔ים וְעַתָּ֛ה בָּרַ֥ח מִן־הָאָ֖רֶץ מֵעַ֥ל אַבְשָׁלֽוֹם׃
II Samuel 19, verse 10
וַיְמַהֵ֗ר שִׁמְעִ֤י בֶן־גֵּרָא֙ בֶּן־הַיְמִינִ֔י אֲשֶׁ֖ר מִבַּֽחוּרִ֑ים וַיֵּ֙רֶד֙ עִם־אִ֣ישׁ יְהוּדָ֔ה לִקְרַ֖את הַמֶּ֥לֶךְ דָּוִֽד׃
II Samuel 19, verse 17
וַיִּשְׁלַ֧ח יְהוָ֛ה אֶת־נָתָ֖ן אֶל־דָּוִ֑ד וַיָּבֹ֣א אֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ שְׁנֵ֣י אֲנָשִׁ֗ים הָיוּ֙ בְּעִ֣יר אֶחָ֔ת אֶחָ֥ד עָשִׁ֖יר וְאֶחָ֥ד רָֽאשׁ׃
II Samuel 12, verse 1
וַיְדַבֵּ֤ר דָּוִד֙ לַֽיהוָ֔ה אֶת־דִּבְרֵ֖י הַשִּׁירָ֣ה הַזֹּ֑את בְּיוֹם֩ הִצִּ֨יל יְהוָ֥ה אֹת֛וֹ מִכַּ֥ף כָּל־אֹיְבָ֖יו וּמִכַּ֥ף שָׁאֽוּל׃
II Samuel 22, verse 1
וַיֹּ֙סֶף֙ אַף־יְהוָ֔ה לַחֲר֖וֹת בְּיִשְׂרָאֵ֑ל וַיָּ֨סֶת אֶת־דָּוִ֤ד בָּהֶם֙ לֵאמֹ֔ר לֵ֛ךְ מְנֵ֥ה אֶת־יִשְׂרָאֵ֖ל וְאֶת־יְהוּדָֽה׃
II Samuel 24, verse 1
וַאֲדֹנִיָּ֧ה בֶן־חַגִּ֛ית מִתְנַשֵּׂ֥א לֵאמֹ֖ר אֲנִ֣י אֶמְלֹ֑ךְ וַיַּ֣עַשׂ ל֗וֹ רֶ֚כֶב וּפָ֣רָשִׁ֔ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו׃
I Kings 1, verse 5
וַיָּ֨קֶם יְהוָ֤ה שָׂטָן֙ לִשְׁלֹמֹ֔ה אֵ֖ת הֲדַ֣ד הָאֲדֹמִ֑י מִזֶּ֧רַע הַמֶּ֛לֶךְ ה֖וּא בֶּאֱדֽוֹם׃
I Kings 11, verse 14