II Samuel · Chapter 24

And the anger of the Lord was kindled again against Israel. I do not know for what. He incited. He provoked.

"And the anger of the Lord was kindled again against Israel." We do not know why this anger was aroused. If it was because of evil in Israel, David would have eradicated it. Perhaps there were in Israel transgressors of sin in secret. And what is said, "And the anger of the Lord was kindled again against Israel," because the matter of Absalom was an anger from the Lord against Israel—even though that matter was a punishment for David, who fled from his son, and [whose son] lay with his wives—and also Israel was punished, for twenty thousand were struck down in one day at that time—thus, that matter was a cause from the Lord to kindle anger against Israel for evil deeds that were hidden among them. And so now, the anger of the Lord was kindled again against Israel for the hidden sins that were among them, for had they been revealed, David would not have left them unpunished. And since they were not revealed, the Lord punished them through a cause, for all His judgments are righteousness and truth. He incited David and placed in his heart to number them. Or perhaps it is said, "And He added" to the famine that lasted three years. And even though that sin was revealed, the anger of the Lord was against all Israel, and now He added to His anger against them and incited David to number them. And this matter was already known in Israel from the Torah: if Israel is numbered and each man does not give a ransom for his soul, there will be a plague among them. And even if one numbers them for a necessary purpose, David commanded Joab to number them. And it was difficult in the eyes of Joab to do this matter, because he knew that they would be diminished. And so it is said in Chronicles, "Why should this become a guilt for Israel?" And even though he would take from them silver or any thing, since he numbers them not for a necessary purpose, they will be diminished, as explained above in the verse "And he numbered them at Telaim." And our Sages of blessed memory said: Whenever Israel were numbered for a necessary purpose, they were not diminished; but when not for a necessary purpose, they were diminished, as in the days of David. Therefore, it was difficult in the eyes of Joab to do this matter, until the word of the king prevailed against Joab and the captains of the host. And what is said, "And He incited David among them," means that He placed in his heart to number them. And what is said, "Saying, Go, number Israel," was in the heart of David that he should say to one of his officers, "Go, number Israel." It was not that God said to him in prophecy, "Go, number." For if so, how did David say, "I have sinned greatly"? And if God said to him, what sin was there? Rather, He placed in his heart to number them because of the sin of Israel, and David did not know that it was from the Lord. And Jonathan the Targumist translated, "And He incited David among them." And the inclination that was in his heart to number them is the Satan, as it is said in Chronicles.

And he mentions after this that the Lord had indeed added to His anger against Israel, beyond the anger He had shown regarding the Gibeonites, causing a famine year after year, and He incited David concerning them, saying, "Go, number Israel and Judah." It is fitting for you to know that it is proper to understand from this that it was not God Himself who incited David to number them; for if that had been the case, David would not have been guilty of this, and how could God then have punished him with this wondrous divine punishment? Rather, it is said that this incitement is attributed to God in a general sense, because He is the cause of all that comes to pass, as it is said, "And it shall be that a woman shall be to your master's son, as the Lord has spoken," and "It was not you who sent me here, but God." And it may also be said that God was indeed also a cause in this incitement, in that, due to His providence over David, God would have removed this desire from David, had it not been for His anger against Israel. And what appears to me is that the phrase "and He incited David" is lacking [a word], and its intended meaning is "and He incited his heart against David," as in the phrase "and David was consumed," which is also lacking [a word], and its meaning is "and David's soul was consumed." And the sin was in this numbering, according to my understanding, for this indicates that David placed his trust in the multitude of the people, relying on their strength, whereas he should have trusted only in the Holy Name, Blessed be He. Moreover, the Torah commanded that when they are numbered, each man shall give his ransom for his soul, so that no plague may come upon them when they are numbered, as we explained in the parshah of Ki Tisa.

"And the anger of the Lord was kindled against Israel." In addition to the fact that His wrath was kindled regarding the Gibeonites—which resulted in a three-year famine—He added further to His anger (and it is possible that the anger was directed at their rebellion against David, concerning the matters of Absalom and Sheba the son of Bichri. Or perhaps they bore a hidden sin, concealed from the eyes of David): "And He stirred up David against them." This means: He who is accustomed to incite, incited him. And so it is stated in Chronicles (I 21:1) that the Satan incited him, and the Holy One, blessed be He, delivered him into his hand. And his incitement was through an evil matter, saying to him: "Go, take a census..." And because of this, the calamity came upon them, as is explained in the matter.

To be angry. From the word burning anger. And He incited. From the word incitement.

The Questions: (1) The language of "incitement" (sita), followed by the letter bet, indicates that he incites him against his fellow through hatred and enmity, as in, "If the Lord has incited you against me" (1 Samuel 26:19), and "you incited me against him to devour him" (Job 2:3). This designation did not come from David out of hatred or in order to harm the people. What was this great anger? Did not Moses and Saul also count Israel? And according to the words of Abarbanel, they did not give the half-shekel in the wilderness of Sinai and in the plains of Moab? Why does the text everywhere employ the language of "enumeration" (pekidah), whereas here it uses the verb "to count" (manah) and the verb "to number" (safar)? What is the difference between them? And what was David's intention in this? For what purpose was the king's word necessary to count them now, specifically in his old age, when he had not been moved to do so throughout all the days of his reign? It is written in Chronicles that Joab answered him, "Are they not all my lord's servants? Why then does my lord seek this thing?" (I Chronicles 21:3), implying that he sought this because he thought they were not his servants and that they were rebelling against him. How could this be? And to resolve the contradiction in the numbering of the people between the account in the Book of Samuel and the account in Chronicles, and likewise regarding the shekels given for the threshing floor, there are discrepancies between the two books: "And the anger of the Lord was further kindled against Israel, and He incited David against them, saying, 'Go, number Israel and Judah.'" The foremost of the commentators, the minister, Mahari Abarbanel, wrote extensively on this passage. He did not accept the opinion of Rashi and the Ramban in their commentary on the Torah, who held that David’s sin was that he numbered them by their heads rather than by means of half-shekels. For he proves, according to his view, with proofs, that Israel in the Wilderness of Sinai and in the Plains of Moab, as well as the Levites there, were numbered by their heads and not by means of shekels, and likewise Saul numbered them twice. And according to his view, the Torah did not command against numbering them other than by means of shekels. His view is like that of the Ralbag, that the sin was because he placed the strength of his arm in trust in the multitude of his people; see there. And so are the words of *Akedat Yitzchak*, Parashat Ki Tisa. Without inserting myself here into the main sermon on this matter, which is not its place with me, I say: Be that as it may, the Torah testified that the numbering is a cause for the coming of the plague, as it is stated (Exodus 30:12), "And there shall be no plague among them when you number them." And this is from three aspects: First, from the aspect of the evil eye, as the philosopher wrote, that from the soul of the jealous person, certain vapors issue from the eye from the superfluities which nature expels, and they act with their venom upon one who is susceptible to being affected by them, until they kill people who are prone to it, just as the asp kills by its gaze. Second, because blessing does not rest except upon something hidden from the eye. This is because all the sustenance and establishment of the seed of the House of Jacob, and their fruitfulness and multiplication, is against the celestial order (*ma'arekhet*) which opposes this people. The Lord brought them out and removed them from the dominion of the indication of the stars and constellations to Divine Providence. And all the ways of Providence are hidden miracles, not revealed ones, for the Lord does not disrupt the order of the celestial array through publicity, but through concealment. Therefore, as long as they are not numbered, they multiply and increase in a miraculous way. But when they are numbered and their number is known, then necessarily the miracle must be revealed to all eyes, and this He will not do. And a third reason: As long as the people are united and they are all as one man, the merit of the multitude is very great. But when they are numbered, then each man is considered individually, his sins are searched out, and then there will be a plague among them. Now, even if we say, according to the opinion of these rabbis, that Israel were numbered in the wilderness and in the days of Saul not by means of shekels, nothing will astonish us regarding why in this numbering of David there was a plague upon the congregation of the Lord. This is when we first distinguish between four synonymous terms that come regarding numbering, three of which are used here: "Go, number (*maneh*) Israel," "Take a census (*pekod*) of the people," and "I will know the number (*mispar*) of the people." These are: *maneh*, *pekod*, *sefer*. And also the verb *nasa* is used: "Lift up (*nasa*) the heads of the sons of Gershon" (Numbers 4:22). I say that the verb *sefer* refers to the counting itself, where one counts one, two, three, as in "And she shall count (*vesefarah*) for herself seven days" (Leviticus 15:28), and "You shall count (*vesefartem*) for yourselves from the day after the Sabbath" (Leviticus 23:15). Regarding this, only the term of counting applies, where one counts the days. The verb *pekod* refers to the sum of the numbering. After one has counted the details and says the total sum is so-and-so, he uses the term *pekod*. It also alludes to the purpose of the counting. For example, a king counting his armies to know their sum is overseeing their affairs: who will go to war and how many will go. In this, it shares with the second meaning of the verb *pekod*: "The Lord of Hosts, who musters (*mefaked*) an army for battle" (Isaiah 13:4). And so it says in the Midrash on Song of Songs (Shir ha-Shirim Rabbah 6:9): "*Mispar* is the numbering, *mefaked* is the sum." And you will find that everywhere that it speaks of the action of sequential counting, one after another, it cannot mention the term *pekod*: "I will number them (*aseferem*), they are more numerous than the sand" (Psalms 139:18); "Now You will number (*tesapor*) my steps" (Job 14:16); "You will number (*tesapor*) months and fulfill them" (Job 39:2); "And strike him according to the measure of his wickedness, by number (*bemispar*)" (Deuteronomy 25:2). However, the verb *maneh* also comes for a matter whose number is already known, and it is counted to know if anything is missing from what it was, as it is stated: "The flocks shall yet pass over by the hand of him who counts them (*mona*)" (Jeremiah 33:13), to know if anything is missing from them; "Teach us to number (*limnot*) our days" (Psalms 90:12); "Lack cannot be numbered (*hamanot*)" (Ecclesiastes 1:15); "He numbers (*mona*) the number of the stars" (Psalms 147:4), meaning that He counts them so that their number will never be lacking. And He said (Genesis 13:16): "If indeed the dust of the earth can be numbered (*limnot*), so shall your seed be numbered," for the dust cannot be conceived as subject to numbering, for if fine dust is taken from the earth, it remains in its completeness as it was. And so Israel, when anything is lacking from them, it is immediately filled. And this is what it says (Numbers 23:10): "Who can count (*mi mana*) the dust of Jacob, or number the fourth part of Israel?" It took the term of numbering in connection with dust. And the verb *nasa* refers to the appointment which contains elevation and importance, like the head of the men of war who lifts up his head, for he is a mighty man and a commander of war. And so in the Midrash on Numbers (Bamidbar Rabbah 4:12): It does not say *poked* but *nasa*, a term of elevation and importance. According to this introduction, we come to the explanation. Behold, you will see that in the numbering of the Book of Numbers and the Plains of Moab, it did not use the verb *maneh* (for the intention was not to know if anything was lacking from them), nor the verb *sefer*, for its intention was not the counting from its own aspect, but only the verb *pekod* and the verb *nasa*. Because from the aspect that there was elevation and importance in this numbering, it said the verb *nasa*, and from the aspect that its purpose was to know the total sum, it said *pekod*. And so regarding Saul, it said (1 Samuel 15:4), "And he took a census (*vefakedam*) at Telaim." However, it said there (Numbers 1:2) "by number of names" (*bemispar shemot*), meaning that the counting was not that he counted the heads, in which there is the evil eye, but that he counted the names. Each one wrote his name and his family name, and by counting the names he knew their sum. But it did not say "Count (*sefer*) the children of Israel" or "And he counted," for this is not appropriate, only the appointment to know the total sum, in which the evil eye does not apply, nor the third reason that separated the individuals alone, for behold, it gathers the total sum. And also not the second reason that blessing does not rest except on something hidden from the eye, for it did not count only the army of war, and those under twenty years old remained without numbering, and the blessing is still concealed in the hidden miracles of the Lord. However, in this numbering that Joab counted, he used these three languages to reveal what was David’s intention in this, and the manner of his sin in this matter. And I say, with God’s help: Behold, we found that until that time, the men of war were not distinguished as to who went out in the army. Only at every time that war came to their land, a proclamation went out from the king that the people should go out to war, and all those who feared His command went. Do you not see that when Saul counted them at Bezek, Israel were three hundred thousand and the men of Judah thirty thousand (1 Samuel 11:8), and when he counted them at Telaim, the men of Israel were two hundred thousand and the men of Judah ten thousand. It is clear that one hundred thousand of Israel and twenty thousand of Judah remained in their homes on this occasion. And behold, before the rebellion of Absalom, when they were all faithful to their king, he knew that when he would call the people, they would all go out to war out of love for him. But after the rebellion of Absalom was formed, and after that of Sheba the son of Bichri, David saw that the heart of Israel was turning away from him, and he feared that when war was called, most of them would remain in their homes. Therefore, just as he instituted at that time to take a tax from them, which was not done previously when they gave everything willingly (as stated above, 20:24), so he wanted to institute that all those who went out to war would be registered by their number and would be written in the king’s register, so that at the time of war he would know who was lacking from them, who did not come to help the Lord with the mighty, and he would be punished. As is today among the kings of the earth, that the sons of the army are remembered and numbered and compelled to go out to meet the weapon at the time of need. And behold, the verse says: "And the anger of the Lord was further kindled against Israel, and He incited David against them, saying, 'Go, number Israel and Judah.'" And the explanation of Abarbanel was that the anger was because they rebelled against the kingdom of the House of David and went after Sheba the son of Bichri. In this, they wanted to cast off the yoke of the kingdom of the House of David and the yoke of the Kingdom of Heaven. And from this matter came upon them the punishment in this very thing: it came into David’s mind that their hearts had distanced themselves from him and they would not help him at the time of war. And this is what it says: "And He incited David against them," as if He cast some hatred between them, that he did not believe in them as before. And from this he decreed, saying: "Go, number Israel and Judah." For the purpose of his intention was not to take a census (*pekod*) of the people to know their sum, but to number them (*manot*) to know if any would be lacking from them at the time of war, for this is the definition of *maneh*. And in Chronicles (I Chronicles 21:1), it explains this further, regarding what is stated: "And Satan stood up against Israel, and incited David to number Israel." That is, Satan is the one who stood here and stirred up strife, which turned David's heart to this; for the Lord did not incite him — only human accusers did — only that the Lord did not turn his heart away from believing this false rumor. And behold, although he said to number Judah as well, his main intention was upon Israel who abandoned him and went after Sheba the son of Bichri, unlike the sons of Judah who clung to their king. And concerning this, Chronicles states: "Only to number Israel."

And number them. You and your men who will go with you:

Wanders. A matter of going hither and thither, and so (Job 1:7): wandering in the earth. And number them. A matter of numbering and counting.

And the king said, etc., “Go, number, etc., and take a census of the people, that I may know the number of the people.” He said that they should take a census to know the total sum; but know that this alone is not sufficient for me, for I also wish to know the number of the individuals. And in Chronicles (ibid., 2), regarding “Number Israel, that I may know their number,” he used only the language of counting, for this was his primary intention—not to conduct a military muster like Moses of blessed memory and Saul, but merely to count them one by one. According to this, in accordance with David’s command and the ultimate purpose of his intention, there were two aims: 1) To count every man of the fighting force individually and record them in the Book of Chronicles belonging to the king, so that they would not need to be mustered again at the time of battle. 2) To also count those under the age of twenty and determine their ages, so that when they reach twenty, they would stand in the army. Certainly, he intended to establish a system similar to what exists today in every kingdom of Europe, where all the inhabitants of the country, from the youngest child to the infant, including births and deaths, their ages and locations, are recorded and kept in the books of the officials. And so too does the Ramban state that David counted even those under the age of twenty. And it is explained in Chronicles (27:23–24) regarding “Yet David did not include in the number those under twenty years of age, for the Lord had promised to multiply Israel like the stars of the heavens. Joab the son of Zeruiah began to count, but he did not finish. And wrath fell upon Israel, and the number was not entered into the Book of Chronicles for King David.” It is clear from this that Joab began to count those under the age of twenty (but he did not finish), and because of this, wrath fell. Therefore, he did not accomplish what he had planned, which was to write the number in the Book of Chronicles for the king as stated above. And therefore, in the divisions he organized afterward, he did not include the number of those under twenty, for he retracted from that intention. And it is clear that in this we find all the opinions mentioned above: whether it was the evil eye, because he counted and enumerated the individuals; or that blessing does not rest upon that which is numbered, since he numbered even those under twenty; or because he separated them, for his intention was not to know the total, but to know the individuals. And in this way, there was a basis for smiting, as our Sages of blessed memory stated in Berakhot (62b): “He erred in a matter that even infants know,” referring to the fact that he did not provide the atonement for their souls. For this was not similar to Saul’s census, for Saul conducted a census to know the total sum, whereas David counted and enumerated to know the individuals.

As many as them and as many as them. As many as them—double; and as many as them—two doubles; behold, four doubles. And so he returns and multiplies the double, a hundred times—so the blessing of Joab is greater than that of Moshe, who said (Deuteronomy 1:11): 'A thousand times as many as you'; and furthermore, Moshe's blessing is for a long time, and Joab's immediately, as is said in it: 'And the eyes of my lord the king see.'

"And may the Lord add." This vav is for the beginning of the matter, not for the addition of a word, and similar to it are many vavs in the Bible, as we have written at the beginning of the Book of Joshua. “to the people.” As its Targum renders it: “upon the people.”

"And the Lord shall add." This is because it appeared from the king's inquiry that he thought there were many, and therefore he desired to know their number. And for this reason, Joab said to him: "Would that the Lord would add to them as they are now, and would add again as many as they will be after the first addition, and would multiply them again and again, a hundred times." "And his eyes, etc." In his days, they will increase according to this calculation, and in his eyes it will be seen: "To what purpose did He desire?" This means: Since there is no need to enumerate them, it is preferable not to enumerate them, for the blessing is found only in that which is hidden from the eye.

And Joab said. He answered him, that this is not fitting, 1] on account of the harm, as it is said there, “And the Lord your God shall add to the people, like them, and like them,” meaning that this would harm the blessing and the multiplication, either because it does not rest upon something that is numbered, or on account of the evil eye. And in Chronicles (1 Chronicles 21:3), it adds, “Why should it be a guilt for Israel?”—alluding to what is stated (Exodus 30:12), “And there shall be no plague among them when you number them,” indicating that they require an atonement and a ransom. 2] On account of the fact that there is no need whatsoever for this matter, as it is said there, “And my lord the king, why does he desire this thing?” And in Chronicles (ibid.), it explains more directly, “Behold, my lord the king, are they not all your servants? Why then does my lord seek this, etc.,” meaning that what you think, that they will not heed your voice to go to war when needed, is a mistake, for they are all servants and you are their king; and thus, for what purpose would he seek this?

Before the king. Like 'from before the king'.

To Gad and to Jazer. He began with the sons of Gad, because they are mighty and stubborn; he said: would that they fight with me, and delay me.

"And they crossed over the Jordan." From the crossing of the Jordan they began to count [the people], and when they had crossed the Jordan, they encamped at Aroer. "Right of the city." Outside the city, and there they agreed upon which place they would cross to count, and that place where they camped was within the stream. This is what it says: "which is within the stream." "...Gad, and to Jazer." As its Targum [renders it]: "which is within the wadi that is in [the territory of] the tribe of Gad, and to Jazer." And some explain "Gad" (הגד) as related to fullness, as in [the Jordan] "overflows all its banks."

"Right of the city." They encamped on the right side of the city, at Aroer, and the right side was within the riverbed, from the territory of the children of Gad. "And to Jazer." From there they went to Jazer.

The wadi. The valley.

To the region of Tahtim-hodshi. A new settlement, whose population is few—perhaps in the meantime David will reconsider, and send him a messenger so that he would retract from it. Dannah. Among the sons of Dan. Yaan. The name of the place.

"And to the land of Tahtim-hodshi." Targum Yonatan translated: "To the southern land, to Hodshai." I do not know why he translated "Tahtim" as "south." "Chodshi." A place of new settlement: "Dan-jaan." [Meaning] 'to Dan-jaan,' for such was the name of the place: "Danah." Accented on the penultimate syllable, and the nun is without a dagesh (soft): "And all around to Sidon." As its Targum [renders it]: "And from there he went around to Sidon."

"Hodshi." That which has been re-established and is of recent origin. "Dan-jaan." [I.e.,] to Dan-jaan; and it is a place name. And around. From there, he turned around and went to Sidon:

"Fortress of Tyre." A fortress that was on a high rock, and therefore it was called "fortress of Tzur" [rock]. And so it is mentioned in the Book of Joshua, in the inheritance of the children of Asher: "and on the fortress city of Tyre." “And all the cities of the Hivites and the Canaanites.” [This refers to those] in which the Hivites and Canaanites dwelled together with Israel, whom the Children of Israel did not dispossess, and they became a tribute.

"Fortress of Tyre." A strong fortress that stood upon the rock: "And all the cities of the Hivite and the Canaanite." This means: the cities in which the Hivite and the Canaanite dwell [in the hill country], among the children of Israel. "Beer-sheba." To Beer-sheba:

They wandered. Went hither and thither.

The number of the census. If it says 'number,' why 'census'? Two enumerations he made—great and small. He said: I will show him the small one, and if he becomes angry, I will show him the great one; therefore it says 'census,' language of diminution—so it is expounded in the Pesikta. And Israel weakened. Their strength was weakened like a female. Eight hundred thousand. But in Chronicles (I 21:5) it says: 'a thousand thousand and a hundred thousand.' In the Aggadah of the Amoraim (Yalkut Shimoni on Nevi'im and Ketuvim 165:16) we find: Rabbi Yehoshua ben Levi said, the verses add here what is missing there—these are the two tribes that were not counted, for so it is written in Chronicles (ibid., verse 6): 'But he did not include Levi and Binyamin among them, for the king's word was abhorrent to Joab.' Joab said: in these I can excuse myself and say, the tribe of Levi is not counted with the other tribes except from one month and upward; and Binyamin—it is enough that it was diminished and consumed in [the incident of] the concubine at Gibeah—and in the Thirty-two Middot of Rabbi Eliezer son of Rabbi Yose HaGelili we have learned: one verse says 'And all Israel was a thousand thousand and a hundred thousand, and Judah four hundred and seventy thousand'; and one verse says 'And Israel was eight hundred thousand, and the men of Judah five hundred thousand.' Between them is found three hundred thousand. What is the nature of these three hundred thousand? The third verse comes and decides (ibid. 27:1): 'And the children of Israel by their number, the heads of the fathers and the commanders of the thousands and the hundreds and their officers who served the king for every matter of the divisions that come and go, month by month, for all the months of the year—each division was twenty-four thousand.' Teaching that these three hundred thousand were those inscribed in the king's registry, and did not need to be counted. How? Twenty-four thousand times twelve—behold, here two hundred and eighty-eight thousand; twelve thousand remain—these are the princes of Israel.

"the number of those who were counted." As its Targum [Yonatan] renders: "the sum of the reckoning of the people." This is a doubling of the matter to strengthen it, coming as word joined to word, just as in "the choicest and best of Lebanon," and "rivers, streams of honey and curds." "And Israel was/numbered." [Meaning] 'And the congregation of Israel was,' and similarly, 'And Moab became servants to David.' "Eight hundred thousand men of valor, etc., and the men of Judah five hundred thousand." And in Chronicles it is written: "All Israel was a thousand thousands and a hundred thousand, and Judah four hundred and seventy thousand." We find in an aggadic teaching that Rabbi Yehoshua ben Levi said: The verses here add what was lacking here — these are the two tribes that were not counted, for so it is written in Chronicles: "Levi and Benjamin he did not count among them, for the king's command was abhorrent to Joab." Joab said: "With these [two tribes] I can excuse myself and say that the tribe of Levi is not counted in the census of the other tribes except from one month old and upward, and as for Benjamin, it is enough that it was diminished and destroyed in the incident of the concubine at Gibeah." According to this interpretation, this verse, "Levi and Benjamin he did not count among them," should have been written here, not in Chronicles, for here the number is lacking, and one should provide a reason for the deficiency. Moreover, no reason is given for the deficiency of the men of Judah that is found in Chronicles. Among the thirty-two hermeneutic principles, Rabbi Eliezer son of Rabbi Yosi the Galilean expounds: "From two verses that contradict each other, a third verse comes and decides between them." How so? One verse says: "All Israel was a thousand thousands and a hundred thousand, and Judah four hundred and seventy thousand." Another verse says: "Israel numbered eight hundred thousand, and the men of Judah five hundred thousand." Thus, there is a difference of three hundred thousand between them. What is the nature of these three hundred thousand? A third verse comes and decides: "And the sons of Israel, according to their numbers, the heads of the fathers' houses, the commanders of thousands and of hundreds, and their officers who served the king in all matters of the division that came and went, month by month throughout all the months of the year — each single division was twenty-four thousand." This teaches us that these three hundred thousand were those enrolled in the king's register, and they did not need to be counted in the census. How so? Twenty-four thousand for each of the twelve [months] comes to two hundred eighty thousand plus eight thousand [288,000]; twelve thousand remained — these are indeed the princes of Israel, whom the verse excluded from here and returned to include them below. Yet even this does not provide a reason for the deficiency in the number of Judah, which is found in Chronicles to be lacking thirty thousand. It is possible that those thirty thousand died in the plague, for seventy thousand died in the plague, and thirty thousand of them were from Judah. So many from Judah died because it was David's tribe, and he was the cause, or because the majority of the sinners were in that tribe. In another exposition, it is stated: Joab prepared two slips of paper, one with a larger number and one with a smaller number. He said: "If he accepts the smaller number, good. If not, I will give him the larger number."

"The number of the census." The doubling of the word in synonymous terms serves to add explanation; similarly, (Daniel 12:2): "the dust of the earth." Eight hundred thousand. And in Chronicles (I 21:5) it is stated: "A thousand thousands and a hundred thousand," because Ezra included with them also the sons of Benjamin and the sons of Levi, but Joab did not count them among the sons of Israel, as it is written in Chronicles (I 21:6): “Drawing the sword.” This means: men of war. Five hundred thousand. And in Chronicles (I 21:5) it is stated: four hundred and seventy thousand. This is because there it is stated: "drawing the sword," and they were only four hundred and seventy thousand. But here, He counts all of them, even those who were not sword-drawers, and together with them the number was five hundred thousand.

And Joab gave the number of the census of the people. And our Sages of blessed memory said (in Numbers Rabbah 2:11 and Pesikta, Chapter 11): “If it is ‘the number,’ why ‘the census’?” He prepared two large lists, one major and one minor. He showed David the minor one, but he did not show him the major one. And in Midrash Shmuel (30) it is stated: “If he accepts the smaller amount, so much the better; if not, I will show him the larger amount.” This is consistent with what is written above, that “the census” refers to the total sum, and “the number” refers to the detailed accounting. Joab had two types of accounts: a) the total sum, which was written in brief, and he wished to give David only the census, whereby he would not bear sin. And after David did not accept this, he gave him b) also the detailed accounting, which explains the total census in its particulars. This is what is meant by “he gave him the number of the census,” namely, the detailed number that explains the total census. And it was Israel. In the Thirty-Two Rules of Rabbi Eliezer, son of Rabbi Yose HaGelili (Rule 15), it is stated: “From two verses that contradict each other, until a third verse comes, etc.” How so? One verse says, “All Israel were a thousand thousand and a hundred thousand men” (1 Chronicles 21:5), and another verse says, “Eight hundred thousand.” What is the nature of the three hundred thousand? The third verse came and decided between them, and in the Book of Chronicles it says, “According to their numbering, the heads of the fathers’ houses and the commanders of thousands, etc., who served the king, new every month, for all the months of the year, the dispute is twenty-four thousand” (1 Chronicles 27:1). These were recorded in the king’s ordinances and did not need to be counted. How so? Twenty-four thousand for each month, so for twelve months, that is two hundred and eighty-eight thousand. There remained twelve thousand for the princes of Israel. Thus it ends. However, there is still a contradiction here, for here the sons of Judah are counted as five hundred thousand, and in 1 Chronicles (21:5) they are counted as four hundred and seventy thousand. This is resolved more satisfactorily according to the second explanation given by our Sages of blessed memory, as Rabbi Yehoshua ben Levi said: “The verses add here what is lacking there.” These are the two tribes that were not counted, for so it is written in 1 Chronicles (21:6): “Levi and the sons of Benjamin were not counted among them.” The explanation is that in the Book of Samuel, the number given to the king did not include Levi and Benjamin, for they were not censused. And in the Book of Chronicles, Ezra the Scribe revealed the truth that there were an additional three hundred thousand, from Levi and Benjamin. And he explained the reason why in the Book of Samuel only eight hundred thousand were counted: because Joab did not census Levi and Benjamin, for the matter was abhorrent in the eyes of Joab. By this, the discrepancy in the number of Judah is resolved, for it is known that many from Levi and Benjamin dwelt in Judah, for nine cities were given from Judah to the sons of Aaron, and Benjamin was also intermingled with Judah. Joab counted these among the sons of Judah, and they were thirty thousand. He counted them as sons of Judah because he did not count Levi and Benjamin separately. And Ezra in Chronicles, who counted Levi and Benjamin separately, whose total was three hundred thousand, subtracted what Joab had counted among Judah, and there remained for Judah only two hundred and seventy thousand.

"And David's heart struck him." According to its Targum: "And David felt [it] in his heart," meaning that he was troubled about the sin he had committed, lest punishment befall him and Israel for it. And his heart struck him because of this, meaning that his heart was in turmoil and trembled, and he repented and sought mercy from God to remove his sin. "Afterward he counted." [Meaning] 'that he counted,' and there are many similar [constructions]:

"And the heart of David smote him." This means that he was troubled and alarmed because he had commanded them to be counted, for this matter was a cause to bring the plague upon them, as it is written (Exodus 30:12): "And every man shall give a ransom for his soul... and there shall be no plague among them when you number them." But without the ransom, behold, the plague is destined to come. "I have sinned greatly in what I have done." He means to say: In that I caused the plague to come upon the people, behold, in this I have sinned greatly. “Pass over, I pray You, etc.” This means: Let them not die to destruction; if so, the sin will naturally pass away and depart, since the plague will not come. "כי נסכלתי" – He means to say: Have I not committed a great folly, by numbering them without a ransom for their souls? And what sin did they commit that they should die by a plague? And when they do not die, no iniquity will be found in me.

After this. After which, and so (Genesis 19:8): for therefore they came, and it means on account of that they came. I have acted foolishly. From the word foolishness and folly.

"And David arose in the morning": He did not rest his heart during the night, and he arose in the morning, and behold, Gad the prophet came to him with the word of the Lord, which had been revealed to him during the night. "David's seer." For his prophecies were for David, and through him the Holy One, blessed be He, would speak with David. And even though none of his prophecies were written down except this one:

"And David arose in the morning" – this implies that immediately upon David's rising in the morning, the word of the Lord came to Gad, etc. The Seer of David. He is called so because all his prophecies were only for David, and not for others.

Three I take upon you. One of three; and so (I Samuel 18:21): 'With two you shall become my son-in-law today'—in one of two. Three I take upon you, corresponding to the three that you cast upon Sha'ul (ibid. 26:10): 'Either the Lord will smite him, or his day shall come and he shall die, or he shall go down to battle and perish.'

"And you shall speak to David." When he was sinning, it would say 'to David'; but when he wanted to build the House, it said, 'Go and say to My servant David.' "I take upon you three things." As its Targum renders it: "One of three." And similarly, it says: "Choose for yourself one of them." And it says "three" in the feminine form, meaning three decrees; therefore, it also wrote it in the feminine form.

Three. Meaning: one of three, and similarly (I Samuel 18:21): In two you shall marry my daughter. And means: in one of two:

Takes upon you. A burden upon you, and so (Proverbs 27:3): and the weight of the sand.

"I take upon you three [punishments]." He said to him: "Know that you have become liable to three punishments: famine, sword, and pestilence. However, since you will choose your punishment yourself, like one who accepts afflictions with love and from the desire of his heart, one of them will suffice. And the meaning is: if I take upon you, I will take all three; but the advice is: choose for yourself one of them."

“Seven years.” Now in Chronicles it says “three years”—there [Gad] said to him only “three.” But the reason it says “seven” [here] is that this matter occurred after three years of famine that had already been in David's days, one year after another. And behold, if there were now three more years, that would make six years; and even the seventh year, though rain would fall in it, would not escape without famine—a year that would come after six years of famine. Moreover, until the time of the harvest they would have no bread in that seventh year. "And he pursues you." [This teaches] that you shall have no way to stand against him; it is necessary that everyone recognize that it is from God — "and he pursues you."

"Let the famine come." If you desire that a seven-year famine shall come, in exchange for the plague destined to come because of the census without atonement, and in Chronicles I (21:12) it is stated "three years," for in truth he said only three years, but because already three years of famine had passed on account of the matter of the Gibeonites, then behold, that makes six years, and it will naturally extend into the seventh year until the time of the harvest. "And if three, etc." – This means: Or, if you wish to accept [the obligation] to be three months, etc. "Three days of pestilence." This means: He lightens the matter, in that it is a limited time under the providence of the Omnipresent. And see. In the vision of the heart and in its understanding: "My sender." To the one who sent me, and He is the Omnipresent, blessed be He.

Will it come. With the heh of question: Your flight. You will be fleeing and running away.

"And Gad came, etc., and he told him." He first advised him to accept the judgment willingly. And in Chronicles (ibid., 11) it explains, "And Gad came and said to him, Thus says the Lord: Accept for yourself," meaning, accept upon yourself with love. And here it says, "Seven years of famine shall come to your land," and in Chronicles (ibid., 12) it says, "If three years of famine," and in my opinion, since this was at the end of David's days, three years before his death, although it was said to him that there would be seven years of famine in his land, Ezra explained in Chronicles that prior to this, during David's lifetime, there were only three years of famine, and the remainder occurred after his death. And in Chronicles (ibid.) it is written, "And if three months, you shall be pursued by the sword of your enemies until you are exhausted," and "If three days, the sword of the Lord and a plague in the land, and the angel of the Lord destroying throughout all the borders of Israel," for here the order is from the severe to the mild, for the famine lasts years, and the sword lasts months, and the plague lasts days, and there the order is from the mild to the severe, for the sword touches David himself, that the sword of his enemies reaches him, and likewise the plague is not natural but through the agent of Providence, so that all will see the angel with a drawn sword in his hand.

I am in great distress. The smallest of them is very harsh. Let us fall, please, into the hand of the LORD. [This refers to] the pestilence, and not the sword and the famine, for that [the famine] is also given over to the rich who store up produce. Rabbi Alexandri said: David said, if I choose for myself the sword now, Israel will say: 'He trusts in his mighty warriors, that he will not die and the others will die.' And if I choose the famine, they will say: 'He trusts in his wealth.' I will choose for myself the pestilence, in which all are equal (see Yalkut Shimoni, remez 165).

“Let us fall into the hand of the LORD.” This is the plague, as in “Behold, the hand of the LORD is upon…” Furthermore, in the case of famine, even though it is in the hand of God, people also fall into the hand of man, for they would go to Egypt or to other lands to buy grain and bread. But the plague involves only the hand of God alone. Therefore, the implication of the phrase “into the hand of the LORD” is the plague. Hence, he chose the plague, because it is solely in the hand of God. But in the other two [options] there would be disgrace among the nations — in their fleeing before their enemies and being struck down before them; and so too with the famine, for they would go into the lands of the nations and be a disgrace among them. And so the verse states: “And I will not give you again as a reproach of famine among the nations.” In the midrashic exposition, David reasoned in his heart and said: If I choose famine now, all Israel will say, “What does it matter to the son of Jesse? He trusts in his treasures, while Israel will die of famine.” And if I choose the sword now, Israel will say, “What does it matter to him? He trusts in his mighty men, that they will go out to war; they will die, and he will be saved.” He said, “Let the plague come, in which all are equal.” Another interpretation: If I choose famine now, all Israel will be victims of famine on the roads. If I choose the sword now, all Israel will be victims of the sword on the roads. Let the plague come. And some say that Gad hinted to him [in the verse]: “Know and see what I shall reply to the One who sent me — a word (davar).” [The word] “davar” (word/reply) has the same letters as “dever” (plague).

"I am very distressed." That is to say, are they not all exceedingly difficult? And yet, [he resolves,] 'let us fall into the hand of the LORD' — this is the choice — for His mercies are abundant, and He will surely show compassion. "And into the hand of man." For even because of the famine, they will be dependent on [other] people, and those people will not show mercy.

Distress. From the word distress and pressure.

"And David said." Behold, the punishment of famine is a natural punishment, and the punishment of the sword is by choice; therefore, he chose another matter, which is under Divine providence, and the mercies of the Lord are abundant.

From morning until the appointed time. (Targum:) 'From the time that the continual offering [the tamid] is slaughtered until it is offered up.'

“From morning until the appointed time.” As the Targum renders: “From the time the tamid-offering is slaughtered until it is offered up [on the altar].” And there are among our Sages, of blessed memory, who interpreted it as until midday, which is the appointed time—one of the appointed times of the sun, for its rising is one appointed time, midday is another appointed time, and the setting of the sun is another appointed time. And some of them said: from when the east brightens until the sunrise. And behold, by the mercies of God the duration of the plague was shortened, for He had told him three days, yet it was only from morning until the appointed time. And in the exposition of “And the LORD sent a plague,” thirty-six hours of calamity were decreed upon them on that day; great intercessors came and annulled them. And these are: the five books of the Torah, the seven days of the Sabbath, the eight days of circumcision, and the merit of the three patriarchs. Thirteen [hours] remained. Two Amoraim: one says, by the merit of the twelve tribes; and one says, by the merit of the Ten Commandments and the two tablets. One hour remained. Rabbi Hiyya says: from the slaughter of the continual burnt-offering until the sprinkling of its blood.

From the morning. From the morning that the prophecy came to Gad as written above, and immediately he said it to David, and he chose the matter, and then the plague began, and continued until the time of that appointed season the next day:

The appointed time. Time.

"And the Lord sent a plague upon Israel from the morning until the time of the day." Our Sages of blessed memory dispute this matter in Berakhot (62b). Shmuel the Elder, son-in-law of Rabbi Hanina, in the name of Rabbi Hanina, said: From the time of the slaughter of the daily offering until the sprinkling of its blood; and so does the Targum. And Rabbi Yehuda said: Until midday. According to the first opinion, the decree was absolute and determined to destroy everything, for if in one hour seventy thousand fell, then in twenty-three hours there would fall one million, six hundred and ten thousand, which is more than the number that Joab calculated, which was, as explained in Chronicles, the combined total of Judah and Israel: one million, five hundred and seventy thousand — and the women were as many as they, and the children were as many as they. As is explained in Mekhilta, Parashat Ba, on the verse "And a mixed multitude also went up with them," that the men, the women, and the children were three times sixty myriads. Thus, in three days there would be a complete destruction. And according to Rabbi Yehuda, the decree was only upon the counted men of Israel, according to the calculation that Joab gave, eight hundred thousand (for the men of Judah did not follow after Sheba son of Bichri), and when in six hours seventy thousand fell, they were destined to fall in three days, which are twelve times six hours, eight hundred and forty thousand, which is close to this total.

The Jebusite. He was the commander of the fortress of Tzion, whose name is Jebusite.

“And the angel stretched out his hand.” The Holy One, blessed be He, showed the form of an angel, with his sword drawn in his hand, extended over Jerusalem, and stationed him near the threshing floor of Araunah the Jebusite, so that David would see him there and pray, and God would answer him in that place, and the plague would be stayed. And it would be a sign for David that there is the place of [divine] response, and there the Temple will be, and there the house of prayer and service, as God commanded him through Gad to build an altar there, and there he was answered, with fire descending from heaven upon the burnt offering, as it says in Chronicles. "Concerning [אֶל] the calamity." Like "concerning [עַל] the calamity"; and there are many similar to it. "Enough! Now stay your hand." It is enough with the plague; do not destroy Jerusalem. And there is a midrashic exposition: the Holy One, blessed be He, said to the angel, "Take the greatest one among them." At that moment Abishai son of Zeruiah died, who was equal in worth to the majority of the Sanhedrin. "With the threshing floor." Adjacent to the threshing floor: "Ha'oranah." It is written with a vav before the resh, and it is read "ha'aronah," with the resh before the vav; and it is one and the same, for there are many such instances where the letters are transposed. And the fact that a person['s name] is stated with the definite article heh is not the custom; it is possible that it is a title/epithet [rather than a proper name].

To the destroying angel among the people. It seems, according to what I understand, that this angel was a prophet. And for this he was seen to David in a waking vision. And he was destroying among the people by God's command, in the way of the saying of the prophets to Lot, 'For we are destroyers of the city.' And he appeared to David that his sword was in his hand, extended over Jerusalem, to inform that he was bringing the plague there by God's mission. And I understand that this angel was Phinehas son of Eleazar son of Aaron, for he was alive in David's days, as it says, 'He, Phinehas son of Eleazar son of Aaron the priest, was leader over the treasuries formerly, and the LORD was with him.' And already we explained in what preceded in the book of Judges, in many places where the coming of the angel of the Lord is mentioned, that it was Phinehas. And he said to Gad, who was saying to David that he build an altar in the threshing floor of Ornan, as is related in the book of Chronicles: 'And the angel of the Lord said to Gad, saying, etc.'

"And He sent." The destroying angel, who had been wreaking havoc among the people, extended his hand to destroy also the inhabitants of Jerusalem; and then the Lord relented, etc. "Enough, now." It is enough now that they have died; now let your hand be slackened from destroying any more like this, but rather [proceed] little by little. “‘He was with the threshing floor.’ He was standing near the threshing floor, etc.” The Jebusite. From the inhabitants of Jebus, and our Sages of blessed memory stated (Avodah Zarah 24b) that he was a righteous proselyte.

And He relented. A matter of reversing thought. Enough. Its meaning is like 'enough', and so (Deuteronomy 3:26): enough for you. Stay. From the word relaxation.

“And the angel stretched out his hand toward Jerusalem.” According to the rules of grammar, it should have been written “And the angel stretched out his hand.” In Chronicles (ibid., 15), “And God sent an angel to Jerusalem,” and similarly here, “And He stretched out” refers to the Lord mentioned earlier: the Lord stretched out His hand, which was the angel. For the destroying angel in the plague is called in Scripture “the hand of the Lord,” as it is stated (Exodus 9:3), “Behold, the hand of the Lord is upon your livestock.” And as stated in the Haggadah, “With a strong hand” refers to the plague. The Lord’s action through His angels, His messengers, is thus described. “And He said, etc., ‘Enough now.’” For the destroyer had reached the City of Zion, the City of David, for he was at the threshing floor of Araunah, the site of the Temple, which was between Zion and Jerusalem, and he was inevitably affecting David. For once permission has been given to the destroyer [it does not distinguish between the righteous and the wicked] (Bava Kamma 60a), the Lord relented, in the merit of David, and said that He would restrain His hand and not destroy. And He explained the reason: for he stood at the threshing floor of Araunah, and also the merit of the place caused this, as our Sages stated (Berakhot, ibid.), “What did he see? He saw the ashes of Isaac.” And they also said (ibid.), “He saw the money of atonement,” meaning that in the future they will weigh their shekels every year for this place, and the shekels atone for the plague. In Chronicles (ibid., 16), it is written regarding this: “And David lifted his eyes and saw the angel of the Lord standing between the earth and the heavens, with his sword drawn in his hand, extended over Jerusalem. And David and the elders, covered in sackcloth, fell upon their faces.” The explanation is that then David saw the angel, by whom he was destined to be struck; therefore he saw him. But the Lord then said, “Restrain your hand,” and David was saved by Divine providence. Then the angel withdrew from the earth, for he had no permission to strike, and yet he did not return to heaven, for he was not given permission for that either. Therefore, he stood between the earth and the heavens. And since initially his sword was directed against Zion, the City of David, when the Lord told him, “Restrain your hand,” he turned his sword from the side of Zion to the side of Jerusalem, where he had been initially. This is what is meant by “extended over Jerusalem,” i.e., extended to the side.

"I have sinned." This means: I am the cause of this plague. “And these are the flocks.” This means: the members of the people. "Your hand." The blow of Your hand — this is the plague.

I have done wrong. From the word sin.

And David said to the Lord, upon seeing the angel who was striking the people. Since he saw that the angel did not touch him, even though he saw him, and only inclined his sword toward the people: "Is it not that I have sinned, and I have also acted wickedly," as stated above (verse 10, "the difference between them"). Why should He punish the people on his account, when he is the sinner?

"Go up." Because the threshing floor of Araunah, which was the site of the Temple, was situated on an ascent, opposite Jerusalem.

And behold, the threshing floor of Ornan was on Mount Moriah, as is mentioned in the book of Chronicles. And it seems that this place was chosen from of old to be there the house of the Temple. And it is the place where Abraham built there an altar to bind his son Isaac, for it was also on Mount Moriah, as is related in the Torah. And behold, David chose for the goodness of his character that he and his father's house die, and not the Israelites die because of the sin that David sinned. And it seems that Ornan the Jebusite was converted. And for this he remained in Jerusalem with Israel. However, he was called king, for he was already king over the Jebusites who were there before Israel took it from them.

And he said to him. By the word of the Lord:

"And Gad came." It is explained in Chronicles (ibid., 18) that the angel indeed said to Gad, for after he had completed his previous mission, he was the one prepared to convey the prophecy to Gad, since prophecy is conveyed through an angel. He was also the one prepared for the miracle whereby fire would descend upon the altar, for these matters are carried out by His angels, the doers of His will. And the Destroyer Himself prepared the remedy with which He would heal them, in accordance with the principle: "I strike, and I will heal" (Deuteronomy 32:39), "He wounds, and His hands heal" (Job 5:18)—that with which He wounds, He heals.

"According to the word of Gad" [כִּדְבַר, with a kaf]. And in Chronicles it is written "בִּדְבַר גָּד" [by the word of Gad], with a bet. "On his face to the ground." Equivalent to "upon his face."

And David went up. To the threshing floor that stood on the mountain:

And Araunah looked out. He was hiding because of the angel, as is written in Chronicles (I 21:20).

And he looked out. A matter of gazing and seeing: Upon him. Near him. His face. Upon his face.

"And Araunah looked out." It is explained in Chronicles (ibid., 20) that Araunah saw the angel and hid himself, in the manner of (Isaiah 26:20), "Hide for a little while until the wrath be past," but he only peered through the window and saw the king, and on account of this he came out.

"Why has he come?" As if to say: You should have sent for me to come to you. "To build an altar to the LORD." And I have come here for the honor of the Omnipresent, blessed be He. "And it shall cease." In order that the plague shall cease.

And it shall be held back. A matter of preventing, and so (there 11:17): and He shall restrain the heavens.

And the threshing sledges. Wooden utensils full of grooves, and they are heavy, and they pass them upon the stubble always, and cut it to be straw for the food of animals.

"And the threshing boards." From [the phrase] "a sharp threshing sledge" [Isaiah 41:15]. "And the vessels of the oxen." And the other vessels of the oxen; and in Chronicles it is further stated: "and the wheat for the meal-offering."

The threshing instruments. They are wooden tools, in which they thresh the grain. And the instruments of the oxen. They are the tools in which there are woods prepared for plowing and for straightening, such as a goad and whatever is similar to it. And in the book of Chronicles it relates that Ornan also gave the wheat that was already in the threshing floor, for a meal offering. And there it relates that David gave for the place shekels of gold, the number six hundred. And behold, I understand that the threshing floor with the oxen David purchased for fifty shekels of silver, to build there an altar and to offer the oxen as a burnt offering. However, the place in its entirety, in which the house of the Temple was built, he purchased for six hundred shekels of gold. And this is his saying, according to what is mentioned in the book of Chronicles: 'This is the house of the Lord God, and this is an altar for a burnt offering for Israel.' For this is one of the things that shows that he already purchased the place in which the house of the Temple was built.

"He shall take and offer up." He shall take the threshing floor for an altar, and offer up on it, from what is mine, whatever is good in his eyes; behold, the cattle are ready for a burnt offering, etc. "And the gear of the oxen." And even the other gear of the oxen shall be [used as] wood, to kindle the fire upon the altar.

And the threshing sledges. It is a wooden board and at its bottom are inserted thin stones, and with it they thresh the grain, and so (Isaiah 41:15): for a sharp threshing instrument.

Araunah the king. He was the commander of the Jebusite.

"All He gave. He gave, but David did not wish to receive it as a gift." "Araunah the king." He was the Jebusite king who dwelt in Jerusalem, for even in the days of David, the Jebusite was in Jerusalem, just as they remained there after the sons of Judah had conquered it, as it is written: "And the Jebusite dwelt with the sons of Judah in Jerusalem to this day" (Joshua 15:63). They were there as tribute-paying laborers, and they had houses, fields, and vineyards by means of the tribute that they paid to the sons of Judah and the sons of Benjamin. This field and this threshing floor belonged to Araunah the Jebusite. He wished to give them to David, but David did not wish to accept them except for a price. Even after David conquered the fortress, he left them to dwell in the city of Jerusalem—those who had dwelt in the city from the beginning—as tribute-paying laborers. They were there until Solomon built the Temple. This Jebusite was not from the seven nations, but rather from the Philistines, from the seed of Abimelech, as we explained in the book of Joshua. It was permitted to leave them to dwell in the land, since they undertook not to worship idolatry and the other commandments with which the sons of Noah were warned. Even from the seven nations, they could dwell in the land on this condition: that they not cause others to sin, as it is said, "They shall not dwell in your land, lest they make you sin against Me" (Exodus 23:33). But as long as they do not sin, having undertaken the seven commandments, it is permitted to leave them in the land. In some manuscripts, the Targum renders "Araunah the king gave to the king" as: "yehav Aravnah le-malka di be'a mineih malka" – "Araunah gave the king what the king had requested of him." “Yir’tzekha.” As its Targum renders it: “Yiqabel qorbanekha be-rea’a” – “May He accept Your offering with favor.”

"He gave everything." "He freely offered to give everything to the King." "Aravna the king." He was king over Jebus until David conquered it; and after it was conquered, he converted to Judaism, yet the title "king" remained with him. “Yir’tzekha.” May He be pleased with you to accept your burnt offerings favorably, so that the plague will cease.

Fifty shekels. And in Chronicles (ibid., verse 25) he says, 'six hundred shekels of gold by weight.' How is this? He collected fifty shekels of silver from each tribe and tribe—behold, six hundred; and he gave him silver in exchange for the gold. And so we learn at the end of Shechitat Kodashim (Zevachim 116b): 'He collected silver with six hundred silver in shekels of gold.' And so we learn in the Sifrei. End of the Book of Samuel.

"Me'otkha [from you], for a price." [Spelled with an extra vav,] it is like "me'itkha" [the standard form, without the vav]; for many words with a soft (rafeh) letter [are spelled this way], as with the word "im" ["with"]. "Fifty shekels of silver." And in Chronicles it says, "shekels of gold, six hundred in weight." Our Sages of blessed memory said: he collected from each tribe fifty shekels, which are six hundred of silver, and their weight was in the weight of gold; and this is what is meant by "shekels of gold." Furthermore, one verse says, "from one of your tribes," and another verse says, "from all your tribes." This is [the basis for] what Rabbi Yehuda says: the silver was from all your tribes, [but] the site of the chosen House was from one tribe. Rabbi says, in the name of Abba Yosef ben Dostai: the oxen, the wood, and the site of the altar were for fifty, and the entire house was for six hundred. And the language of the verses supports Rabbi's words, for it says, "he bought the threshing floor and the oxen for fifty shekels of silver" — and the altar was on the threshing floor; and in Chronicles it says, "And David gave Araunah for the place six hundred shekels of gold," etc., meaning the entire place, [namely] the field upon which the House was built.

No. This means: I will not accept them as a gift, but rather I will purchase them for their monetary value. Freely. From the thing that is given to me freely: “With fifty shekels of silver.” And in Chronicles I (21:25) it is stated: “six hundred shekels of gold by weight,” for he gave him fifty shekels for the threshing floor, which was the site of the altar, and for the oxen; and since he saw that there the House of God would be, he purchased the entire field surrounding the threshing floor, and for them he gave six hundred shekels of gold.

From you. From you, and so (Ezekiel 3:22): and there I will speak to you. At a price. A matter of the thing's money and value, as (Isaiah 55:1): and without price, wine and milk.

“With fifty shekels of silver.” And in Chronicles (ibid., 25) it states, “And David gave to Ornan for the site six hundred shekels of gold by weight.” And our Sages of blessed memory stated (Zevachim 116b) that he collected fifty shekels from each tribe, making six hundred; and they further stated that the site of the altar was purchased for fifty, and the entire field for six hundred. This means that here it is recorded that initially he purchased only the threshing floor for the altar for fifty, and afterward, when he saw that fire descended there, as mentioned in Chronicles, and the site was chosen for the Chosen House, he also purchased the surrounding area for six hundred shekels of gold. And it came about from this plague that he found a place for the Lord, and from then on he began to prepare for the construction of the Temple, as stated at length in Chronicles (ibid., 22), and from then on the prophecy of Nathan was fulfilled, that the wars with the enemies ceased, as stated above (section 7), and it demonstrated that there was no longer need for troops or an army, for “the eyes of the Lord are upon those who fear Him.”

And GOD responded to [the plea for] the land, and the plague was checked from [upon] Israel. [Targum:] "ve-kabel Hashem tzelot dayarei ar'a" – "And the LORD accepted the prayer of the dwellers of the land." And in the midrash: all these thousands who fell in the days of David fell only because they did not demand [the building of] the Temple. And behold, this is an a fortiori argument: if these, in whose days [the Temple] did not yet exist and had not [yet] been destroyed in their days, fell for not demanding it — we, in whose days it existed and was destroyed in our days, how much more so! Therefore the elders and prophets ordained, to place in the mouths of Israel, that they pray three times each day: "Restore Your Presence and Your kingdom to Zion, and the order of Your service to Jerusalem." Amen, so may it be [His] will. Selah. [Here] ends the Book of Samuel.

And he offered burnt offerings and peace offerings. Behold, the high places were not forbidden until the house of the Temple was built. And for this it was possible for David to offer burnt offerings and peace offerings. And although he was a non-priest, this is what is needed for the explanation, according to what appears to us in what we limited in our explanation in this place. However, the benefits derived from it are these: The first is in ethics, and it is that it is fitting for every receiver of kindness from another that he give him thanks, as for all that he repaid him. And all the more so if it be God who benefits, for in giving thanks to Him there is wonderful benefit to straighten his belief, that all good things are from Him. And for this you will find that after God did all these good things included in these narratives to David, David gave Him thanks in general for all of them. And although he already thanked Him for one of them in particular, as appears from his words in the book of Psalms -- and for this it relates that David spoke to God the words of this song to God, on the day that God saved him from the hand of all his enemies and from the hand of Saul. The second is to inform that when evils come from God, they will not come except from the fact that they are good things. And for this David says that God is the horn of his salvation, to inform that God will not innovate evil except from the fact that it is salvation for His lovers, and it is to save them from their enemies and to remove them from upon them, as the horned animal removes with its horns from upon it the animal harmful to it. The third is to inform that the prayer will be heard when the one praying arranges God's praises, that will bring him to attain Him according to what is possible. For then he is attached to Him, and then his prayer will be heard because of the adherence of divine providence to him. And this is his saying, 'Praised, I call upon the Lord.' And for this also he says, 'In my distress I will call upon the Lord.' And we already explained this. The fourth is in doctrine, and it is to inform that whatever God innovates by way of particular providence, it will be innovated by an angel sent from Him for this, as it says, 'My God sent His angel and shut the lions' mouths.' And for this he says in this place, 'And He rode upon a cherub and flew,' as we explained. The fifth is to inform that when necessity brings that God innovate evils to save His lovers, behold, matters will be arranged from Him to benefit His lovers, and from them evils will arise accidentally for their enemies, when it was possible that the intended be fulfilled in this manner. And all this is to inform that God distances the doing of evils as much as is possible. For what will always be innovated from Him is the good. And behold, as the clouds from which there is rain, they are innovated for a good end, to water the earth and it bear and bring forth -- and there happens from them accidentally evils, such as hail and thunder and lightnings and firebrands -- so God will benefit His lovers in such a good, that from it evils will arise accidentally for their enemies. And this is his saying, relating what God oversaw to save him and to humble his enemies: 'He made darkness His secret place about Him, His pavilion; dark waters and thick clouds of the skies. From the brightness before Him coals of fire burned. The Lord also thundered in the heavens.' The sixth is in ethics, and it is to inform that he who desires to attain his desire of overcoming his enemy, it is fitting that he labor in this at the time of his difficult day, for then it is more possible to attain the desired. As it says, 'Do not contend with a man in the way of his success,' to inform that because of his being successful he will overcome. And from this it becomes clear that the difficult day it is fitting that he be overcome. And for this David says, relating God's providence: 'They came upon me in the day of my evil, and the Lord was my stay.' As though to say that they schemed to harm him at the time he was ready to receive the evil, were it not that the Lord was to him. The seventh is to inform that the particular providence of God adheres to man because of his guarding God's ways and his conducting himself in His Torah and his contemplating in it always, for this will bring to the acquisition of human completeness to the utmost that is possible, which is the cause of the adherence of divine providence. And for this David says, in relating the strength of the adherence of divine providence to him: 'The Lord rewarded me according to my righteousness, according to the cleanness of my hands has He repaid me; because I have kept the ways of the Lord, and have not wickedly departed from my God; for all His judgments were before my eyes, and His statutes I did not turn aside from them.' He informed in this that he walks in God's ways and contemplates in His statutes and judgments. The eighth is to remove the doubt, why Saul was punished more than David, although David's sin was more severe than Saul's sin. And this is that David was walking in all his ways in God's ways, and his ethics and his characters were to the utmost of completeness and piety in all his matters, except in the matter of Uriah the Hittite. And this is one of the things that shows that David was laboring with all his might that his acts always be fitting, except he could not overcome his yetzer in the matter of Bathsheba. And from this sprang the matter of Uriah's killing, to cover his disgrace and to escape that his act of violating Bathsheba be the violation of a married woman. Although there was some justification in his killing, because he did not fulfill the commandment of the king. However, Saul's sin seemed to be against God, because of the rest of the characters that we saw of Saul, that they were not straightening to uprightness and piety. And for this also you will see that Saul was calculating to excuse himself to Samuel with false words. However, David immediately confessed and said, 'I have sinned against the Lord.' And for this David says, to remove this doubt: 'With a merciful man You will show Yourself merciful; with a perfect man You will show Yourself perfect; with a pure man You will show Yourself pure; and with a perverse man You will show Yourself shrewd.' And we already explained this. The ninth is to inform that God's ways and His acts are complete to the utmost that is possible. And so the matter in His word, and it is the Torah, until there is not in it a thing without benefit. And whatever is deficient from the good in some of His acts, that evils happen from them to men at some times -- behold, God devised to complete what is deficient from this, by placing man with choice and will. He will not be ruled by that choice from what will be arranged from them, this evil accidentally. And for this it is possible that man be saved from it in this manner, when his choice be to the good arranged from the Torah. And by means of it God will adhere to him and be to him a shield from those evils. For He alone is possible that He be a shield for all who take refuge in Him. The tenth is to inform that already from the strength of the adherence of God's providence will come that He bring man from evil to good with ease, as though he jumped and leaped to it, without his guiding in attaining it. Behold, as God will make the staff a serpent by way of miracle, without its causes -- so He will bring good with ease to His lovers, without its causes. And this is his saying: 'God is my strong fortress, and He makes my way perfect. He made my feet like a deer's feet, and upon my high places He set me.' The eleventh is to inform that God gave the kingship to David's seed all the days that the world exists, by way of kindness, from the covenant that He made with David for this, by way of righteousness and uprightness that He found in him. And this will always come to his seed, when Israel do the good in God's eyes, in a way that He be able to do for them all salvation and all desire, even at the time it was ready to come upon them evil from the universal providence. However, when this not be, and the kingship cease from Israel, behold, it will not depart from the house of David, but rather it is reserved for him. And this is what will become clear from it, that a shoot will come forth from the stump of Jesse, and a branch from his roots will blossom and he will reign, and it will be established over Israel. For it is not possible that the kingship depart from his seed an eternal departure. And this already became clearer in the words of the prophets. And this is his saying: 'And He does mercy to His anointed, to David and to his seed forever.' And he said, 'For an everlasting covenant has He made with me, ordered in all things and secured. For all my salvation and all my desire, for He will not sprout.' The twelfth is what he informed that the rest of the kings that will arise against Israel, because they do not rule in the fear of God, but rather they are men of wickedness -- their kingship will not be established, and they will harm Israel because of them and through them, and they and their seed will be to utter destruction. And this is what became true in the matter of the kingship of Jeroboam and his companions, as it says: 'But the ungodly are all of them as a thorn thrust away, for they cannot be taken with the hand; but the man who touches them must be armed with iron and the shaft of a spear, and they shall be utterly burned with fire in their place.' And also concerning the good ones he said that their kingship will not be established, but rather they will be like grass of the earth, that they have sprouting for a not very long time, and afterward they dry. And so God said to Jeroboam, that if he walk in His ways He will build for him a sure house, as He built to David. But this will not be established for him all the days. And for this you will see that the kingship of the Hasmoneans was not established very much in the second Temple. The thirteenth is to inform that David's mighty men were all wise men also in the wisdom of the Torah. And for this God's providence adhered to them. And for this he describes Adino the Etsnite, that he is sitting in the seat of Chachmuni. And for this also was of the mighty men Benaiah son of Jehoiada the priest, who was the most distinguished of the Sanhedrin. And also from them were the Kerethites and the Pelethites, and they are the Sanhedrin, as was explained in what preceded. And for this you will find that when he praised these mighty men, he said, 'Of the three, he was the most honored.' And he did not say, 'of the three he was strong or powerful.' But he described him in honor, because of the greatness of the rank. And for this came from their bravery what he related, because of the adherence to them of divine providence. The fourteenth is to inform that it is not fitting for a person to request a thing and bring out in his request things more illustrious than it. And the example is that he who lost a thing worth a prutah, it is not fitting that he bring out in his request a thing worth more. And all the more so it is not fitting that he endanger himself or one man of the men in his request. And for this you will find that when David desired and said, 'Who will give me drink of the water of the well of Bethlehem which is at the gate' -- and the three mighty men endangered themselves to bring from it to him -- he did not wish to drink them, to show that he did not agree that they endanger themselves because of this. And although he said this in a saying by way of desire for those waters, for many times a person says so in that which he does not desire that they labor in attaining it. And also in impossible things, as it says, 'Would that I had wings like a dove!' -- and for this he agreed to pour them out to the Lord, to allude that for His service alone it is fitting to endanger one's life, as it says, 'And you shall love the Lord your God with all your heart and with all your soul.' The fifteenth is in commandments, and it is to inform that there was already in the Temple the pouring of water. And for this David poured those waters to the Lord. For it is a falsehood that David serve God in something not agreed that it be served in the Temple. Behold, as one of the good men will not offer to God a sacrifice from the gazelle, so it was not fitting to pour out the waters, if they were not pouring them out in the Temple. And from this place there is a great and strong support for what our Sages said concerning the pouring of water at the Feast of Tabernacles. The sixteenth is to inform that from the snares of the people it will happen that the king do a thing not fitting, that be an instrument to mislead the evil upon them. And this is his saying: 'And the anger of the Lord was kindled again against Israel, and he moved David against them to say, Go, number Israel and Judah.' Behold, just as a godless man's reigning is a snare of the people, so it will happen, from the snares of the people, to the good leader, that he err in that which he was guarded from it by God, were it not for the sin of the people. Did you not see that David did not do this in rebellion and transgression, for immediately when he perceived that he sinned, repentance overtook him, and he requested from God forgiveness. The seventeenth is to inform that from the evils it is fitting to choose that which is a little evil from any side that it be, whether because of its being little evil in itself, or because it be easier to take counsel over it. And behold, because of this David chose that the pestilence be in his land three days, leaning on that God's mercies are many and He will repent of the evil. And although the famine also is a falling by God's hand, in it there is what is in man's hand, and it is the destruction of the enemies, the earth will fail, and it is the more difficult. And it seems that of this kind of famine he intended in this place. And behold, those evils were estimated: the fleeing before the enemies and they pursue is more difficult than the famine, for this is the terror of death, and the other is the terror of lack of food. And although from lack of food death comes to some of the men, nevertheless with schemes they will save much of the food, as we found that Israel did in the reign of the king of Media over them. And the pestilence is more difficult than fleeing from enemies and they pursue, for from it it is not possible to flee, for it is in the air, which is near to man. And for this the time of the pestilence was placed near to the time of the fleeing, as the time of the fleeing is to the time of the famine. The eighteenth is to inform that even from David's sin came good. Did you not see that because of this sin was revealed to him the place of the house of the Temple, which God chose, which He alluded to in the Torah in His saying, 'To the place which the Lord will choose,' and in His saying, 'For you have not come hitherto to the rest and to the inheritance'? And so also came good from the sin of Bathsheba, that there came forth from it Solomon, to whom the kingship was given forever. And for that sin also David made many of the songs mentioned in the book of Psalms, which are the songs of Israel, to praise in them God and to return from their sins. And all this indicates the uprightness of David's heart with God. The nineteenth is to inform that in the thing in which there is wonderful holiness to God, it is not fitting for man to use in things concerning it, for this is one of the things that will bring to slight its holiness. And for this you will find that when this holy place was chosen to be there an altar to God, they did not desire that the things in it be for man's use. And for this they desired and made from the oxen a burnt offering, and from the threshing instruments and the instruments of the oxen they made wood to offer the burnt offering. And from the wheat, meal offerings. For if they use them for a common man's need, this would bring to slight the holiness of that holy place. And for this cause also you will find that when the ark of God came from the field of the Philistines by the heifers, they bound them to the cart. Behold, they broke up the wood of the cart, and offered the heifers as a burnt offering to God. The twentieth is to inform that it is not fitting to offer to God burnt offerings in which it is possible to be calculated that there be in them some coercion, like the matter in this, that Araunah was giving to David -- it is possible that he was not giving this except by way of fear from him, because he was king. And for this David desired on any account to purchase them, and to purchase the threshing floor in which he made the altar. And for this cause also he did not wish to serve God in something stolen and in that which is not his. And because of this he was compelled to purchase all that place in which the house of the Temple was built. The twenty-first is to inform what he alluded to in this narrative, that the sacrifices are a cause to draw divine providence to Israel and to stop the pestilence and the destroyer from them, for this is one of the things that will straighten to stand upon the intended in the matter of the sacrifices, that it brings in a complete way to the adherence to God, as we explained in our explanation in the book of Leviticus. Behold, as was the matter of the atonement between the two cherubim, with every utterance that God spoke with Moses, to straighten Israel to stand upon the intention of the Torah and upon the secrets of prophecy -- so God desired to stop the pestilence by these sacrifices, to establish us upon the intended in them. For already it became clear from the words of the song that the causes of providence are the adherence to God's name and the walking in His ways and the contemplating in the ways of the Torah in general. And thus we completed the explanation of the book of Samuel. And our completion of it was on the first of Adar I of the year ninety-eight of the sixth millennium. And the praise is to God alone, who helped us with His mercies and His abundant kindnesses, blessed and exalted He is above every blessing and praise.

And He was entreated. He was appeased toward the people of the land, and the plague was completely stopped from upon Israel.

And God was entreated. Accepted, as (Genesis 25:21): and God was entreated of him.