His second [son] was Kilov. [But] in another place¹ [Scriptures] calls him, "and his second [son] was Doniel".² So why is his called [here] by the name of Kilov? Rebbe Yitzchok said [to answer this question] : Because the generation's cynics were saying that Avigail was pregnant from Novol,³ [consequently Hashem caused] his facial features to change and resemble his father.⁴ And our Rabbis said⁵ that [this name of Kilov was due to the fact that] he embarrassed Mephiboshes through Halacha.⁶

footnotes: ¹ Divrei Hayomim I, 3,1. ² i.e., refers to the second son of Dovid not as Kilov but as Doniel, his true name. ³ That Doniel was the son of Novol and not Dovid. ⁴ His resemblance to Dovid earned him the name of כִלְאָב a play on כּוּלוֹ אָב, “completely his father.” ⁵ Berochos 4a. ⁶ Doniel’s superior knowledge became evident during the course of his halachic debates with Mipiboshes. According to this Derosho, the letters כל of כִלְאָב stand for מַכְלׅים.

By Egloh This refers to Michal⁷ who was cherished by him. Similarly it says "If you had not plowed with my calf" (Shoftim 14, 18).⁸ [But] it is written, "And Michal, the daughter of Shaul had no child until the day of her death" (Below, 6, 23) she didn't have one until the day of her death⁹?¹⁰ From that incident¹¹ and on [she had no children], but prior to that incident she did have [children].

footnotes: ⁷ The daughter of Shaul. ⁸ עגלה, “calf” is used in reference to a cherished wife just as a calf is cherished by it’s owner (See Sanhedrin 21a). ⁹ At which time she died in childbirth (ibid). ¹⁰ That verse implies that Michal had no children up to the time of her death, but our verse states that Egloh, i.e. Michal gave birth to Yisrom. ¹¹ Dovid rejoiced excessively when the Ark was returned from captivity. Michal rebuked Dovid for what seemed to her to be behavior beneath his dignity. This was not the case and she was punished for the unwarranted shaming of Dovid. (ibid).

Was strengthening. With all his might over the house of Shaul, to establish its monarchy.

Am I the chief dog [watcher] for [the kingdom of] Yehudah? Am I at least as important as the chief dog watcher for Dovid. However, according to the cantillation which has the accent under [the word] ראׁשׁ and [the word] כֶּלֶב אָנׂכׅי coralled [together],¹² then this is the explanation: The chief? Do I want to be a chief in your house? It is better for me to be a dog and an ordinary person in the house of Dovid. This is also Yonasan's translation.

footnotes: ¹² Rashi’s first explanation is assumming that the words ראש and כלב are connected. However, the cantillation indicates that they are separate. Instead, the words כלב אנכי belong together. This compels Rashi to offer an alternative explanation.

From this day on should I [continue to] be kind. From now on [is it] proper for me to be kind to the house of Shaul and with all those who love him as I have done until now and I have not delivered you into the hand of Dovid?

In his behalf saying. From his place to say, We shall keep this [oath] by the One Who made the world.

By He Who [posseses] the land. [This is] language [used for] an oath, By He Who [posseses] the land. Another interpretation: "Below him," [Avner] mentioned his name first in the message letter and afterwords he mentioned Dovid's name and that is why he was punished. [This is what] he wrote: From me, Avner, the general of Yisroel to Dovid, the king of Yisroel, peace salutation.

To He who [deserves] the land. To whom the kingdom is proper for him, I am sending to him "saying, Enact a convenant, etc."

You first bring. Before you see my face, bring me Michal.

From [her] man. Yonasan translated "from the company of her husband."

Following and crying. Over the good deed [about to be] leaving him because all those years he thrust a sword into the bed [separating] between him and her and he did not stumble [into sinful intimacy] with her.¹³

footnotes: ¹³ Shaul did not consider her married to Dovid because he considered Dovid’s Kiddushin having been done using a loan which is an invalid Kiddushin. However, in fact, Dovid had used regular material wealth as his means for Kiddushin which made Dovid halachically married to Michal. This meant that Paltiel Ben Loyish was living in the same house with another man’s wife. For all those years Paltiel made sure never to touch her and thus was spiritually elevated by subduing his lustful inclination. Now that she was leaving, he was saddenned to no longer have the opportunity for this type of spiritual greatness. (Sanhedrin, ibid).

And the word of Avner was [sent] Before this [incident with Paltiel]

Said about Dovid. About Dovid, and this is not [an instance of the usual] meaning of the word, אל, "to".

From an attack. They sprung, attacking to take spoils from the enemy.

From Bor HaSiroh. The name of a place [But] the Rabbis said: A well and a thorn caused Avner to be killed, by not grasping unto the deeds of Dovid, by [ignoring] the jug of water that [Dovid] took from [under] the head of Shaul¹⁴ and also [by ignoring] the corner of Shaul's garment¹⁵ [Avner dismissed this and] he said "Perhaps one of the thorns caught upon [the garment] and tore it.

footnotes: ¹⁴ This is reference to Shmuel I, 26,12 where Dovid was being pursued by Shaul and Avner. Dovid found them sleeping and hence vulnerable. Not wanting to harm them but wanting to show Shaul he had been there, Dovid took the spear and the jug of water that was underneath Shaul’s head. ¹⁵ This is a reference to Shmuel I, 24,5 where Shaul, in pursuit of Dovid, stopped temporarily inside the cave where Dovid was hiding with his men. Dovid did not kill him but surreptitiously caught off the corner of Shaul’s garment.

Within the gate. [Yoav brought Avner] before a sanhedrin to be judged¹⁶ for the [spilling of] blood of his brother, Asoel.

footnotes: ¹⁶ The word שַׁעַר often refers to judges who usually hold court at the gate of the city, cf. Devorim 22,15.

Deceptively. In a mistake provoking [way] so that Avner would not realize that it is in [Yoav's] heart to kill him. Cut up the verse [to rearrange it's words as follows] "and Yoav steered him deceptively to go within the gate to talk to him."

[The guilt] should fall. The [guilt of the] blood of Avner should rest, should fall. [This verse is] referring back to the preceding verse that stated, I and my kingdom are innocent from [the guilt of] the blood of Avner [The guilt of] his blood should fall on the head of Yoav. The blood [of Avner] that was mentioned in the previous verse.

[A lame person] who leans on a cane. Who leans on his cane because of diseased feet.

Killed Avner. [As if to say] Avner¹⁷ and similar to it [we find] "Snatch me, be my surety" (Yeshaiya 38, 14), Snatch me¹⁸ and also similarly (Bamidbar 12,13), "Please heal her" Heal her¹⁹ and similarly to this (Divrei Hayomin II, 17, 7) "He sent his officers, Ben Chayil, and Ovadiah… to teach in the cities of Yehudah and it's meaning is: He sent his officers, Ben Chayil.²⁰

footnotes: ¹⁷ Without the ל because it is the object of the verse’s verb “killed.” Whereas Avner with the prefix ל would usually mean “to Avner.” ¹⁸ Not “to me” despite the verse using the word לי. ¹⁹ Not “to her” despite the verse using the word לָהּ. ²⁰ Not “to his officers, to Ben Chayil” despite the verse using the prefix ל.

The death of someone wicked. Like the death by sword of a wicked person.

**Your hands were not bound.**²¹ How could a mighty soldier such as you fall before treacherous men.

footnotes: ²¹ This word belong with the three hebrew words in the headline, Rashi is filling the word that’s missing from the verse, the verb “were.”

To feed. [This is] language [denoting] a meal.

I am today weak [as a commoner] And I am, on this day, a commoner and a young king.