א) לַמְנַצֵּ֤חַ ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר ׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את בְּי֤וֹם הִֽצִּיל־יְהוָ֘ה אוֹת֥וֹ מִכַּ֥ף כָּל־אֹ֝יְבָ֗יו וּמִיַּ֥ד שָׁאֽוּל׃
טו) וַיִּשְׁלַ֣ח חִ֭צָּיו וַיְפִיצֵ֑ם וּבְרָקִ֥ים רָ֝ב וַיְהֻמֵּֽם׃
כ) וַיּוֹצִיאֵ֥נִי לַמֶּרְחָ֑ב יְ֝חַלְּצֵ֗נִי כִּ֘י חָ֥פֵֽץ בִּֽי׃
18) For the leader. Of David, the servant of the LORD, who addressed the words of this song to the LORD after the LORD had saved him from the hands of all his enemies and from the clutches of Saul.
15) And he sent his shafts and scattered them, and great lightning and routed them.
20) He brought me out to freedom; He rescued me because He was pleased with me.
וַיֹּצֵא לַמֶּרְחָב אֹתִי יְחַלְּצֵנִי כִּי־חָפֵץ בִּי׃
אִם־יֶחֱטָ֨א אִ֤ישׁ לְאִישׁ֙ וּפִֽלְל֣וֹ אֱלֹהִ֔ים וְאִ֤ם לַֽיהוָה֙ יֶֽחֱטָא־אִ֔ישׁ מִ֖י יִתְפַּלֶּל־ל֑וֹ וְלֹ֤א יִשְׁמְעוּ֙ לְק֣וֹל אֲבִיהֶ֔ם כִּֽי־חָפֵ֥ץ יְהוָ֖ה לַהֲמִיתָֽם׃
If a man sins against a man, the LORD may pardon him; but if a man offends against God, who can obtain pardon for him?” But they ignored their father’s plea; for the LORD wanted them to die.
וְלֹֽא־אֵחַ֤ר הַנַּ֙עַר֙ לַעֲשׂ֣וֹת הַדָּבָ֔ר כִּ֥י חָפֵ֖ץ בְּבַֽת־יַעֲקֹ֑ב וְה֣וּא נִכְבָּ֔ד מִכֹּ֖ל בֵּ֥ית אָבִֽיו׃
And the youth lost no time in doing the thing, for he wanted Jacob’s daughter. Now he was the most respected in his father’s house.
בָּעֶ֣רֶב ׀ הִ֣יא בָאָ֗ה וּ֠בַבֹּקֶר הִ֣יא שָׁבָ֞ה אֶל־בֵּ֤ית הַנָּשִׁים֙ שֵׁנִ֔י אֶל־יַ֧ד שַֽׁעֲשְׁגַ֛ז סְרִ֥יס הַמֶּ֖לֶךְ שֹׁמֵ֣ר הַפִּֽילַגְשִׁ֑ים לֹא־תָב֥וֹא עוֹד֙ אֶל־הַמֶּ֔לֶךְ כִּ֣י אִם־חָפֵ֥ץ בָּ֛הּ הַמֶּ֖לֶךְ וְנִקְרְאָ֥ה בְשֵֽׁם׃
ויאמר המן אל־המלך איש אשר המלך חפץ ביקרו
(טז) כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן:
(16) Any love that is dependent on something, when that thing perishes, the love perishes. But [a love] that is not dependent on something, does not ever perish. What's [an example of] a love that is dependent on something? That's the love of Amnon and Tamar. And [a love] that is not dependent on something? That's the love of David and Jonathan.
And he spoke: After he tried to kill him 'by accident' by his spear, and then by the sword of the Plishtim, and he couldn't, he tried to kill him intentionally by messengers, but Yonatan wanted David and revealed the matter to him.
To kill David: With cunning and accidentally, happening without knowledge that it is on the king's command.
In his hand. This is a metaphor, it means: like someone puts something in his hand, he is close to losing it from an open palm, so too he endangered his life to be close to destruction, and through his hand God gave salvation to Israel.
And he was sitting in his house: There are two intentional differences from the first time he tried to kill him with his spear (see above 18:10), 1) There the spear came to his hand after David was already playing, as it says there and David was playing etc. and the spear was in Shaul's hand, and David didn't notice it. But now when the spear is in his hand at first and then David plays, David noticed and was wary. 2) There is written, and Shaul took the spear and he said I will strike David and the wall, as he wanted to kill him cunningly by throwing the spear here and there so it would like an accident, but now:
(א) יְלַמְּדֵנוּ רַבֵּנוּ, מִי שֶׁהוּא נִרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מַהוּ שֶׁיְּחַלֵּל אֶת הַשַּׁבָּת. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַנִּרְדָּף מִן הַגַּיִס וּמִן הַלִּסְטִים, מְחַלֵּל אֶת הַשַּׁבָּת וּמַצִּיל אֶת נַפְשׁוֹ. שֶׁכֵּן אָנוּ מוֹצְאִין בְּדָוִד כְּשֶׁבִּקֵּשׁ שָׁאוּל לְהָרְגוֹ, בָּרַח וְנִמְלַט. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לַבְּרָכָה, מַעֲשֶׂה שֶׁבָּאוּ כְּתָבִים רָעִים מִן הַמַּלְכוּת לִגְדוֹלֵי צִפּוֹרֵי בְּשַׁבָּת. בָּאוּ וְשָׁאֲלוּ אֶת רַבִּי אֶלְעָזָר בֶּן פַּרְטָא, אָמְרוּ לוֹ: כְּתָבִים רָעִים בָּאוּ אֵלֵינוּ מִן הַמַּלְכוּת, מָה אַתָּה אוֹמֵר, נִבְרַח. וְהָיָה מִתְיָרֵא לוֹמַר לָהֶם בִּרְחוּ. אָמַר לָהֶם בָּרֶמֶז, וְלִי אַתֶּם שׁוֹאֲלִים, לְכוּ וְשָׁאֲלוּ אֶת יַעֲקֹב וְאֶת מֹשֶׁה וְאֶת דָּוִד. בְּיַעֲקֹב כְּתִיב: וְיִבְרַח יַעֲקֹב שְׂדֵה אֲרָם (הושע יב, יג). בְּמֹשֶׁה כְּתִיב: וְיִבְרַח מֹשֶׁה מִפְּנֵי פַּרְעֹה (שמות ב, טו). בְּדָוִד כְּתִיב: וְדָוִד נָס וַיִּמָּלֵט (ש״א יט, י).
Our rabbis teach, one who runs from enlistment and thieves, what about violation of Shabbat. So taught our rabbis, one who runs from enlistment and thieves violates the Sabbath and saves his life. So we found with David when Shaul tried to kill him, he escaped and fled. The rabbis said, a case came of evil decrees from the king to the leaders of Tzipori on Shabbat. They came and asked Rabbi Elazar ben Partah, saying: evil decrees came to us from the king, what do you say, should we run [on Shabbat]? He was afraid to say run. He said to them in hints, are you asking me? Go ask Jacob, Moses, and David. By Jacob it says: Jacob escaped to the field of Aram. By Moshe it says: Moshe escaped from Pharaoh. By David it says: And David fled and escaped.
To guard him and kill him. To guard him so he wouldn't leave the house and flee, to kill him in the morning because he wouldn't kill him at night in front of his daughter, rather he thought to bring him (David) to him (Shaul) in the morning and kill him.
(א) את התרפים. תרגומו צלמניא והם עשויים בדמות גוף האדם לפיכך שמה אותם במטה שידמה דוד שוכב שם... וענין התרפים יש מפרשים כי הם עבודת גילולים כמו התרפים אשר ללבן שגנבתם רחל ולבן עובד עבודת גילולים היה כמו שאמר לה למה גנבת את אלהי וחלילה חלילה שהיה בבית דוד עבודת גילולים ויש אומרים שהוא כלי הנחשת העשוי לדעת חלקי השעות ויראו בהם העתידות במשפט המזלות וזה יתכן בדבר לבן אבל בדבר מיכל הוא קשה לפרש למה שמה אותם במטה מקום דוד ואותו הכלי אינו בתכונה הזאת והחכם ראב"ע זכרו לברכה כתב כי התרפים הם על צורת בן אדם והיא עשויה לקבל כח עליונים והעד שהתרפים כן התרפים ששמה מיכל במטה עד שחשבו שומרי הבית שהם דוד:
The Terafim. The translation is, the statues, and they were made in the shape of man, therefore she put them in the bed so it would look like David lay there... and the idea of the Terafim, there are some commentators who say they were idols like the terafim of Lavan that Rahel stole and Lavan was an idolater, as he said who have you stolen my gods and God forbid that there be idols in the house of David. There are those who say that it was a copper tool made to tell the time and they would see in them the future according to the constellations and that's possible for the matter of Lavan, but for Michal it's hard to explain why she put them in the bed in place of David since that tool doesn't have this quality. And the scholar Ibn Ezra swrote that the terafim were in the shape of man and made to receive heavenly power, and such were the terafim that Michal put in the bed so that the house guards thought they were David
And he too took off his clothes: This teaches that the other prophets took off their clothes, because "also he" is inclusive, and this matter is because when prophecy comes upon a man he loses his inhibitions and falls, as it says of Bilam, fallen and open-eyed, and of Daniel, I was asleep on my face and my face was to the ground, and sometimes it happens that he takes off his clothes because of the extent to which his inhibitions and material thoughts are lost, and he will remain with the intellect alone.