But he was not warmed. Our Rabbis said, “He who disgraces clothing will ultimately be deprived of their pleasures.”¹ [Dovid’s clothing did not warm him] because he tore off the corner of Shaul’s robe.² The Midrash [Aggadah states], Rabbi Shmuel son of Nachmeni said, that as Dovid saw the angel standing in Yerusholayim with his sword drawn in his hand, his blood became cold from fear.³

footnotes: ¹ Maseches Berachos 62b. ² See I Shmuel 24:5. ³ That terror of that experience remained with Dovid, and from then on he could never again find warmth.

Virgin girl. Her virginity warms her flesh.

A warmer. “A warmer,”⁴ and similarly, “and he who chops wood will be warmed [יסכן] by them.”⁵

footnotes: ⁴ Koheles 10:9. ⁵ Alternatively, סכנת means that she should be “near” to him.—Targum

Was not intimate with her. Because a virgin is more suitable for [the purpose] of warming than a non-virgin.⁶ But our Rabbis said [he was not intimate with her] because “He shall not have too many wives,”⁷ and he already had eighteen.⁸

footnotes: ⁶ He therefore preferred that she remain a virgin. ⁷ Devarim 17:17. See Rashi there. ⁸ I.e., because Dovid already had eighteen wives, the maximum permitted for a king, he therefore did not marry her. See Maseches Sanhedrin 22a and Rashi there.

Exalted himself. He elevated himself.⁹

footnotes: ⁹ The literal meaning is, “lifted himself.”

And fifty men. Whose spleens had been removed, and whose soles of their feet had been carved.¹⁰

footnotes: ¹⁰ See Maseches Sanhedrin 21b and Rashi there.

Had never angered him. He did not anger him.¹¹ This [episode] teaches you that he who refrains from rebuking his child causes his death.¹²

footnotes: ¹¹ Throughout his life, Dovid had never gotten angry at Adoniyahu or punished him when he did something bad. Adoniyahu therefore incorrectly assumed that his father would not reprimand him for proclaiming himself king. ¹² See Mishlei 13:24.

And he was also very handsome. [He was as handsome] as Avsholom,¹³ about whom it is written, “And as Avsholom there was no one as handsome.”¹⁴ This caused them to be proud.

footnotes: ¹³ “He too,” infers that there was another individual who was also very handsome. ¹⁴ II Shmuel 14:25.

She gave birth to him. [“She” refers to] his mother.

After Avsholom. I.e., his mother reared him in the same spoiled manner that Avsholom’s mother reared him.¹⁵ Avsholom” because it implies that she bore both Adoniyahu and Avsholom, which is not true, for Avsholom’s mother was Ma’acha, and Adoniyahu’s mother was Chagis.

footnotes: ¹⁵ Rashi does not translate “after

With Yoav ben Tseruyah. Because he knew that Dovid bore a grudge against him for having killed Avner, Amasa, and Avsholom; and that he would eventually charge his son, who would reign in his place, to deal with him. He [Yoav] therefore wanted that this one [Adoniyahu] should reign through his assistance so that he would favor him.

And with Evyosor the kohein. He was dismissed from the priesthood at the time when Dovid escaped from Yerusholayim on account of Avsholom, when he [Evyosor] consulted the Urim and Tumim and was unsuccessful as it is stated, “And Evyosor went up.”¹⁶ He [Evyosor] was a descendant of Eili. And he knew that he would not serve in the days of Shlomo, for it was stated to Eili, “And I will appoint for Myself a faithful kohein... and he will serve before My anointed one...”¹⁷ He [Evyosor] wanted that this one [Adoniyah become king] through his assistance.¹⁸

footnotes: ¹⁶ II Shmuel 15:24. ¹⁷ I Shmuel 2:35. ¹⁸ So that Adoniyahu would listen to him when he became king and would restore him to his previous position of Kohein Gadol.

And Noson the prophet. Who prophesied to Dovid that Shlomo would reign, as it is stated in Divrei Hayomim, “ his name will be Shlomo.”¹⁹

footnotes: ¹⁹ I Divrei Hayomim 22:9. The verse reads, “Behold a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies around, his name will be Shlomo.”

And fattened [oxen]. Oxen which are [fattened by being] fed forcefully.

The stone of Zocheles. A huge stone used by the young men to test their strength by moving or dragging it. An expression similar to “moving [זוחלין]”²⁰ water, or, “those that creep [זוחלי] on the earth.”²¹ [Targum] Yonoson rendered [אבן זוחלת as] אבן סכותא [=a lookout stone], upon which people stand and look far into the distance.

footnotes: ²⁰ See Misnayoy Mikvaos 5:4,5. ²¹ Devarim 32:24.

Ein-Rogel. [Targum] Yonoson rendered [עין רוגל as] עין קצרא, which is [a well]²² used by a clothes washer who would press the woolen clothes with his feet [=רגליו], by trampling [on them].

footnotes: ²² It was customary to anoint kings near a well or another source of running water to symbolize continuity and prolonged rule. See Rashi 1:33 below.

And his brother Shlomo, he did not invite. For he knew that the prophet had prophesied about him that he would reign.

And you will save your life. From the rivalry which will follow the death of the king, for your son will wish to reign, as the Holy One Blessed Is He, had promised him.

Sinners. [They will be] lacking²³ and restrained from any greatness,²⁴ as in, “[Sling a stone] at a hair, and not miss [יחטיא].”²⁵

footnotes: ²³ Literally, חטאים means “offenders.” ²⁴ Alternatively, חטאים means “banished.”—Targum, or will be treated as sinners. ²⁵ Shoftim 20:16.

Did you say. In the interrogative.²⁶

footnotes: ²⁶ I.e., “Did you say that Adoniyahu will reign after me?” Literally, “אמרת” means, “you said” [in the affirmative.]

For he has gone down this very day. The city was situated on higher ground and the אבן הזוחלת was below in a valley.

On my personal mule. This will be a sign that he will reign and the beginning of [his] greatness, because a commoner is forbidden to ride on the king’s horse.

To Gichon. [Gichon] is the well of Shilo’ach. From this [episode is derived the custom] not to anoint the kings except at the well, to symbolize thereby that his kingship shall continue on and on.²⁷

footnotes: ²⁷ As the waters of a well do.

And he shall be anointed. He places the oil between his eyelids in the form of a crown.²⁸

footnotes: ²⁸ See Maseches Horiyos 12a.

Amein. [Long] live Shlomo.²⁹

footnotes: ²⁹ “Amein” serves as an affirmation to this proclamation.

Than the throne of my lord Dovid Hamelech. From this [we derive] that a father is not envious of his son.³⁰

footnotes: ³⁰ See Maseches Sanhedrin 105b.

And the archers and the sling shooters. [Targum] Yonoson rendered, “the archers and the sling shooters.”³¹ But our Rabbis maintained [that it refers to] the Urim and Tumim.³²

footnotes: ³¹ Alternatively, כרתי ופלתי refers to the Sanhedrin.—Ralbag ³² The Urim and Tumim are called “כרתי ופלתי”; כרתי because their words are “cut” [כרת], i.e., they render irrevocable decisions and פלתי because they are “wondrous” [פלא] in revealing the future. See Maseches Berachos 4a.

The horn of oil. [Tzadok took] of the anointment oil compounded by Moshe.³³

footnotes: ³³ See Shemos 30, 31.

From the Tent. Since the Holy Ark was in the City of Dovid [Yerusholayim], and the jug of oil of anointment was before the Ark. as we have learned in [Maseches] Yoma.³⁴

footnotes: ³⁴ 52b.

The flutes. Flute in O.F.

And the earth [seemed to] split. Prophets spoke in terms of exaggeration as [is common] among people.³⁵

footnotes: ³⁵ see Maseches Chulin 90b.

But our lord. I.e., “Now, my report is not of good [tidings] for you.”

Of the horns [of the corners] of the Altar. Which was in Givon.³⁶ He said, “Those who are executed by Beis Din are buried in the graves of Beis Din. I will die here, and be buried in the graves of my forefathers.” Thus did Rabbi Tanchuma expound.

footnotes: ³⁶ Alternatively, he grabbed on to the corners of the altar that was in Yerushalayim.—Radak. In those days it was permissible to build an altar and bring certain sacrifices outside of the Mishkan.