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Nach YomiII Samuel · שמואל ב׳Chapter 13

II Samuel 13

שמואל ב׳ ׀ךק י׮ג

Section: נביאים · נביאים ךאשונים | Book: II Samuel | Chapter: 13 of 24 | Day: 89 of 742

Date: May 11, 2026

קלאוד על הנ׮ך

The thirteenth chapter of II Samuel inaugurates the bitter harvest of Nathan’s prophecy delivered at the close of chapter twelve. The sword that the prophet declared would never depart from David’s house (לא תסוך ח׹ב מביתך) now begins its grim labor within the king’s own family, and Radak makes the connection explicit at verse 15: this entire chain of events, he writes, was the punishment for the affair with Bathsheba and Uriah, since through that sin David’s house received both incest and bloodshed in measure for measure (זמה וח׹ב הכל מדה כנגד מדה). The narrator’s opening words, “and it was after this” (ויהי אח׹י כן), bind the rape of Tamar directly to David’s earlier transgression, framing the chapter not as random tragedy but as fulfilled judgment.

The literary parallels between Amnon and his father are devastating. Where David saw Bathsheba bathing and sent for her, Amnon is consumed by what he sees of his half-sister and engineers a meal-bringing pretext through his cunning cousin Yonadav, whom Rashi pointedly calls “wise for evil” (חכם לךשעה). David used Joab and the army to kill an inconvenient husband; Amnon uses a servant to expel an inconvenient victim. Where David sent Uriah away with food (וישלח לו דוד משאת), Amnon orders his servant to bar the door behind Tamar after he has sent her away. The son acts out the father’s sin in escalated form: what David did discreetly through messengers and engineered death, Amnon does crudely through brute force and cruel rejection.

Tamar’s protest is one of the great moral cries of Tanakh. Her plea — “such things are not done in Israel” (לא יעשה כן בישךאל) — invokes the same formula used elsewhere in scripture for outrages so grave they threaten the covenantal identity of the nation. Her tearing of the ketonet passim, the ornamented tunic worn by the unmarried daughters of the king, deliberately echoes the tearing of Joseph’s identical garment in Bereishit 37, signaling that another house of Israel is being torn apart by sibling violence. The Sages, as Radak records, took her solitary mourning so seriously that the rabbinic court of David enacted at that hour the prohibition against secluding oneself with an unmarried woman (איסוך ייחוד ה׀נויה) — if the daughters of kings could be violated, then certainly stricter safeguards were needed for all of Israel.

Then comes Absalom’s two-year silence — a silence Metzudat David identifies as the calculated patience of a man storing hatred to strike at the opportune moment (ושמך האיבה בלבו להנקם בו לעת משוא). The Baal Hatzor sheep-shearing trap is constructed with chilling competence: a festive occasion, a respectful invitation to the king (correctly declined), then the wedge — “let Amnon at least come” — pressed until David yields. Absalom’s order to his servants (“when Amnon’s heart is merry with wine, strike him down; do not fear, for it is I who command you”) mirrors with terrible precision David’s own letter dispatching Uriah to his death. Engineered killing by proxy, exploiting trust and intoxication, is now turned by son against son.

The chapter closes with the doubled notice that Absalom fled (ויב׹ח אבשלום appears twice, in verses 34 and 37–38), framing his three-year exile in Geshur with his maternal grandfather Talmai. David’s response is mournful paralysis: he weeps for Amnon “all the days,” then his soul pines toward the absent Absalom, with Rashi reading ותכל דוד as “David’s soul yearned” — a king who has lost the capacity to act, frozen between grief for the dead son and longing for the murderer. The sword has only begun its work; the next chapters will show it cutting deeper still.

׀ךק י׮ג · Chapter 13

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֣י אַחֲךֵי֟כֵ֗ן ו֌לְאַבְשׁ֞ל֧וֹם ב֌ֶן֟ד֌֞ו֎֛ד א֞ח֥וֹת ×™Öž×€ÖžÖ–×” ו֌שְׁמ֣֞ה֌ ת֌֞מ֑֞ך וַי֌ֶאֱה֞בֶ֖ה֞ אַמְנ֥וֹן ב֌ֶן֟ד֌֞ו֎֜ד׃

English:

This happened sometime afterward: Absalom son of David had a beautiful sister named Tamar, and Amnon son of David became infatuated with her.

The chapter opens with the same formula (ויהי אח׹י כן) used to bind narratives to a preceding judgment, signaling that what follows flows directly from Nathan's prophecy in chapter 12. Rashi clarifies that Tamar was Absalom's full sister (sharing the same mother), which sharpens the wound when the violation comes from a half-brother. Metzudat David and Radak record the well-known halachic explanation: Tamar's mother Ma'achah was a captive yefat to'ar from Geshur, conceived before her conversion, so Tamar was technically permitted to Amnon by the law of the captive woman.
ךש׎יRashi
ו֌לְאַבְשׁ֞לוֹם א֞חוֹת ×™Öž×€Öž×”. שֶׁה֞יְת֞ה בַ֌ת א֎מ֌וֹ:
Avsholom had a pretty sister. That was the daughter of his mother.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֵ֚׊ֶך לְאַמְנ֜וֹן לְה֎תְחַל֌֗וֹת ב֌ַ֜עֲבו֌ך֙ ת֌֞מ֣֞ך אֲחֹת֔וֹ כ֌֎֥י בְתו֌ל֖֞ה ה֑֮יא וַי֌֎׀֌֞לֵא֙ ב֌ְעֵינֵ֣י אַמְנ֔וֹן לַעֲשׂ֥וֹת ל֖֞ה֌ מְא֜ו֌מ֞ה׃

English:

Amnon was so distraught because of his [half-]sister Tamar that he became sick; for she was a virgin,ashe was a virgin And thus well protected. and it seemed impossible to Amnon to do anything to her.

Amnon's lust is so consuming that he becomes physically ill, and the verse identifies the cause of his frustration: Tamar was a virgin (בתולה), and Rashi explains this to mean she was modest and stayed indoors, making any access to her impossible. Radak notes that Yonadav's intervention is foreshadowed precisely here — the verse's description of Amnon's helplessness (וי׀לא בעיני אמנון) sets the stage for a man wise in evil to engineer a way around her seclusion.
ךש׎יRashi
לְה֎תְחַל֌וֹת. עַד שֶׁנֶ֌חֱל֞ה: כ֎֌י בְתו֌ל֞ה ה֮יא. ׊ְנו֌ע֞ה בַ֌בַ֌י֎ת וְאֵינ֞ה֌ יוֹ׊ֵאת לַחו֌ץ, לְ׀֎יכ֞ךְ וַי֎֌׀֞֌לֵא בְ֌עֵינֵי אַמְנוֹן וְגוֹ׳, נ֎כְסֶה וְנֶעְל֞ם מ֎מֶ֌נ֌ו֌ מ־ה ת֌וֹאֲנ֞ה י֞כוֹל לְבַקֵ֌שׁ וְי֎שְׁכַ֌ב ע֎מ֞֌ה֌, כְ֌מוֹ (דב׹ים יז:ח): ,כ֎֌י י֎׀֞֌לֵא מ֎מְ֌ך֞׎, ׎אֲךֵי י֎תְכַ֌סֵ֌י מ֎מ֞֌ךְ׎:
To [the point of] sickness. Until he became sick. Because she was a virgin. She was modest [and stayed] in the house and did not go outside therefore, "It was hidden from the eyes of Amnon
 It was covered and hidden from him. What excuse he could seek [in order] to lay with her.1According to Rashi, the words in our verse, "because she was a virgin" do not tell us why Amnon was desirous of her. The reason for his desire was because she was pretty. Rashi consequently explains that these words are telling us why she was inaccessible to Amnon and are connected to the words that follow, "it was hidden in the eyes of Amnon" to find a way to lay with her. Similar to "When it is concealed from you",2Devorim 17:8. [which] Onkelus translates: "When it is hidden from you."

׀סוק ג׳ · Verse 3

Hebrew:

ו֌לְאַמְנ֣וֹן ךֵ֗עַ ו֌שְׁמוֹ֙ י֜וֹנ֞ד֞֔ב ב֌ֶן֟שׁ֎מְע֖֞ה אֲח֎֣י ד־ו֑֮ד וְי֣וֹנ֞ד֞֔ב א֎֥ישׁ ח־כ־֖ם מְאֹ֜ד׃

English:

Amnon had a friend named Jonadab, the son of David’s brother Shimah; Jonadab was a very clever man.

Yonadav is introduced as Amnon's cousin (David's nephew through Shimah) and described as איש חכם מאד — very clever. Rashi and Metzudat David both gloss this as חכם להךע, wise specifically for wickedness, alerting the reader that the wisdom about to be deployed will serve evil ends. The narrator's pointed compliment is itself the indictment.
ךש׎יRashi
א֎ישׁ ח־כ־ם. לְך֎שְׁע֞ה:
Smart man. For wickedness.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌ֹ֣אמֶך ל֗וֹ מַד֌֣ו֌עַ אַ֠ת֌֞֠ה כ֌֣֞כ֞ה ד֌ַրל ב֌ֶן֟הַמ֌ֶ֙לֶךְ֙ ב֌ַב֌ֹ֣קֶך ב֌ַב֌ֹ֔קֶך הֲל֖וֹא ת֌ַג֌֎֣יד ל֑֮י וַי֌ֹրאמֶך לוֹ֙ אַמְנ֔וֹן אֶת֟ת֌֞מ֞֗ך אֲח֛וֹת אַבְשׁ֞לֹ֥ם א־ח֖֮י אֲנ֎֥י אֹהֵ֜ב׃

English:

He asked him, “Why are you so dejected, O prince, morning after morning? Tell me!” Amnon replied, “I am in love with Tamar, the sister of my brother Absalom!”

Yonadav presses Amnon to disclose his trouble, and Amnon names Tamar pointedly as 'the sister of my brother Absalom' rather than 'my sister' — a phrasing Metzudat David reads as Amnon's halachic self-justification, distancing himself from full-sibling status by appealing to Tamar's pre-conversion conception. Radak notes that the morning-after-morning emaciation reflects Amnon's nocturnal obsession destroying his sleep and showing in his face by day.
ךש׎יRashi
דַ֌ל. כ֞֌חו֌שׁ, כְ֌מוֹ (בךאשית מא:יט): ׎דַ֌ל֌וֹת וְך֞עוֹת תֹ֌אַך׎:
Weak. Weak as [we find] "weak and bad [in] appearance".3Bereishis 41:19.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌ֹրאמֶך לוֹ֙ יְה֣וֹנ֞ד֞֔ב שְׁכַ֥ב עַל֟מ֎שְׁכ֌֞בְך֖֞ וְה֎תְח֑֞ל ו֌ב֧֞א א֞ב֎֣יך֞ ל֎ךְאוֹתֶ֗ך֞ וְא֞מַךְת֌֣֞ אֵל֞֡יו ת֌֣֞בֹא נ֞א֩ ת֞מ֚֞ך אֲחוֹת֎֜י וְתַבְךֵ֣נ֎י לֶ֗חֶם וְע֞שְׂת֞րה לְעֵינַי֙ אֶת֟הַב֌֎ךְי֞֔ה לְמַ֙עַן֙ אֲשֶׁ֣ך אֶךְאֶ֔ה וְא֞כַלְת֌֎֖י מ֎י֌֞ד֞֜ה֌׃

English:

Jonadab said to him, “Lie down in your bed and pretend you are sick. When your father comes to see you, say to him, ‘Let my sister Tamar come and give me something to eat. Let her prepare the food in front of me, so that I may look on, and let her serve it to me.’”

Yonadav supplies the script: feign illness, summon Tamar through David, watch her prepare food, and eat from her hand. Metzudat David hints that the closing words 'and you will eat from her hand' carry an unspoken further instruction — once she is alone in your chamber, do as your hand finds. The plot weaponizes both David's paternal solicitude and Tamar's filial obedience.
ךש׎יRashi
אֶת הַב֎֌ךְי֞ה. אֶת הַסְ֌עו֌ד֞ה:
The meal. The meal.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎שְׁכ֌ַ֥ב אַמְנ֖וֹן וַי֌֎תְח֑֞ל וַי֌֞בֹ֚א הַמ֌ֶ֜לֶךְ ל֎ךְאוֹת֗וֹ וַי֌ֹ֚אמֶך אַמְנրוֹן אֶל֟הַמ֌ֶ֙לֶךְ֙ ת֌֞בוֹא֟נ֞֞א ת֌֞מ֣֞ך אֲחֹת֎֗י ו֌תְלַב֌ֵրב לְעֵינַי֙ שְׁת֌ֵ֣י לְב֎ב֔וֹת וְאֶבְךֶ֖ה מ֎י֌֞ד֞֜ה֌׃

English:

Amnon lay down and pretended to be sick. The king came to see him, and Amnon said to the king, “Let my sister Tamar come and prepare a couple of cakes in front of me, and let her bring them to me.”

Amnon executes the plan flawlessly, requesting specifically that Tamar prepare לביבות, heart-shaped cakes — a detail Radak (citing Targum) identifies as a kind of dough scalded in boiling water, a delicacy requiring visible preparation. The very name לבב (heart) heightens the perversity of the scene: he asks her to prepare hearts for a heart he claims is sick.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎שְׁלַ֥ח ד֌֞ו֎֛ד אֶל֟ת֌֞מ֖֞ך הַב֌ַ֣יְת֞ה לֵאמֹ֑ך לְכ֎֣י נ־֗א ב֌ֵ֚ית אַמְנ֣וֹￜￜ א־ח֮֔יךְ וַעֲשׂ֎י֟ל֖וֹ הַב֌֎ךְי֞֜ה׃

English:

David sent a message to Tamar in the palace, “Please go to the house of your brother Amnon and prepare some food for him.”

׀סוק ח׳ · Verse 8

Hebrew:

וַת֌ֵ֣לֶךְ ת֌֞מ֞֗ך ב֌ֵ֛ית אַמְנ֥וֹן א־ח֖֮יה־ וְה֣ו֌א שֹׁכֵ֑ב וַת֌֎ק֌ַ֚ח אֶת֟הַב֌֞׊ֵրק (ותלוש) [וַת֌֞֙לׇשׁ֙] וַת֌ְלַב֌ֵ֣ב לְעֵינ֞֔יו וַת֌ְבַשׁ֌ֵ֖ל אֶת֟הַל֌ְב֎ב֜וֹת׃

English:

Tamar went to the house of her brother Amnon, who was in bed. She took dough and kneaded it into cakes in front of him, and cooked the cakes.

Tamar arrives at Amnon's house — Amnon lying in his fake-sick pose. She performs the elaborate culinary task in front of him: takes dough, kneads it (latash), shapes it into levivot, and cooks them. Rashi: 'va-telabev' = scalded the dough in boiling water first, then in oil. Metzudat David: 've-tevashel' = cooked them again in a pan with oil. The verse lingers on her industriousness precisely to underscore her innocence within the trap closing around her.
ךש׎יRashi
וַתְ֌לַבֵ֌ב. וַתַ֌חֲלוֹט, סֹלֶת מֻךְבֶ֌כֶת בְ֌מַי֎ם ךוֹתְח֎ין תְ֌ח֎ל֞֌ה, וְאַחַך כ֞֌ךְ בְ֌שֶׁמֶן:
She made a paste. She made a paste of flour mixed [it] first into boiling water and afterwords in oil.

׀סוק ט׳ · Verse 9

Hebrew:

וַת֌֎ק֌ַրח אֶת֟הַמ֌ַשְׂךֵת֙ וַת֌֎׊ֹ֣ק לְ׀֞נ֞֔יו וַיְמ֞אֵ֖ן לֶאֱכ֑וֹל וַי֌ֹ֣אמֶך אַמְנ֗וֹן הוֹ׊֎րיאו֌ כׇל֟א֎ישׁ֙ מֵע֞לַ֔י וַי֌ֵ׊ְא֥ו֌ כׇל֟א֎֖ישׁ מֵע֞ל֞֜יו׃

English:

She took the pan and set out [the cakes],bpan and set out [the cakes] Meaning of Heb. uncertain. but Amnon refused to eat and ordered everyoneceveryone I.e., the servants in attendance. to withdraw. After everyone else had withdrawn,

Tamar takes the **masret** (pan — per Rashi/Radak the same as machavat in Vayikra) and pours/serves out before Amnon. He refuses to eat and orders all his servants out, isolating Tamar. The verse's careful repetition — 'everyone went out from him' — marks the dramatic transition: from this point, no witnesses remain. Metzudat David: she emptied the levivot from the pan onto a serving plate with oil. The food, having served its pretext-purpose, is now abandoned.
ךש׎יRashi
אֶת הַמַ֌שְׂךֵת. תַ֌ךְג֌ו֌ם שֶׁל מַחֲבַת, מַסְךֵית֞א:
The pan. The [Onkelus'] translation of Machues is "pan".4Vayikro 6:14.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌ֹ֚אמֶך אַמְנ֜וֹן אֶל֟ת֌֞מ֞֗ך ה֞ב֎րיא֎י הַב֌֎ךְי֞ה֙ הַחֶ֔דֶך וְאֶבְךֶ֖ה מ֎י֌֞דֵ֑ךְ וַת֌֎ק֌ַ֣ח ת֌֞מ֞֗ך אֶת֟הַל֌ְב֎בוֹת֙ אֲשֶׁ֣ך ע֞שׂ֞֔ת֞ה וַת֌֞בֵ֛א לְאַמְנ֥וֹן א־ח֖֮יה־ הֶח֞֜דְך֞ה׃

English:

Amnon said to Tamar, “Bring the food inside and feed me.” Tamar took the cakes she had made and brought them to her brother inside.

Amnon escalates by drawing Tamar from the open chamber into the inner room (**ha-chadrah**). Metzudat David: 'ha-chadar' = his bedchamber — *chadar mishkavo*. The geographic narrowing — public hall → private hall → bedroom — mirrors the closing of Tamar's options. She, still trusting her brother, carries the levivot into the inner room, the very place where the violation will occur.

׀סוק י׮א · Verse 11

Hebrew:

וַת֌ַג֌ֵ֥שׁ אֵל֖֞יו לֶאֱכֹ֑ל וַי֌ַ֜חֲזֶק֟ב֌֞ה֌֙ וַי֌ֹ֣אמֶך ל֞֔ה֌ ב֌֛וֹא֎י שׁ֎כְב֎֥י ע֎מ֌֎֖י אֲחוֹת֎֜י׃

English:

But when she served them to him, he caught hold of her and said to her, “Come lie with me, sister.”

The moment Tamar approaches with the food, Amnon seizes her with the words **'bo'i shichvi imi achoti'** — 'come lie with me, my sister.' The crude juxtaposition of 'shichvi imi' with 'achoti' intensifies the horror: the very kinship term that should have made the act unthinkable is here grotesquely deployed as part of the violation. Metzudat David: 'va-tageish' = she brought the levivot close to him to eat.

׀סוק י׮ב · Verse 12

Hebrew:

וַת֌ֹ֣אמֶך ל֗וֹ אַל֟ￜￜ֞ח֎י֙ אַל֟ת֌ְעַנ֌ֵ֔נ֎י כ֌֎֛י לֹא֟יֵע֞שֶׂ֥ה כֵ֖ן ב֌ְי֎שְׂך֞אֵ֑ל אַ֜ל֟ת֌ַעֲשֵׂ֖ה אֶת֟הַנ֌ְב֞ל֥֞ה הַז֌ֹ֜את׃

English:

But she said to him, “Don’t, brother. Don’t force me. Such things are not done in Israel! Don’t do such a vile thing!

Tamar's response is morally clear and rhetorically structured: 'no, my brother — do not force me — for such things are not done in Israel — do not do this vile thing.' Metzudat David parses each clause: she invokes their kinship ('al achi'), names the act as rape ('al te'aneni' — al tones oti), and frames it as a national disgrace forbidden in Israel ('lo ye'aseh ken be-Yisrael'). Her appeal is to covenantal identity, not merely personal pleading — and it ends with the explicit naming of his intended act as **nevalah**.

׀סוק י׮ג · Verse 13

Hebrew:

וַאֲנ֎֗י א֞րנ֞ה אוֹל֎יךְ֙ אֶת֟חֶךְ׀֌֞ת֎֔י וְאַת֌֞֗ה ת֌֎֜הְיֶ֛ה כ֌ְאַחַ֥ד הַנ֌ְב֞ל֎֖ים ב֌ְי֎שְׂך֞אֵ֑ל וְעַת֌֞ה֙ ד֌ַב֌ֶך֟נ֣֞א אֶל֟הַמ֌ֶ֔לֶךְ כ֌֎֛י לֹ֥א י֎מְנ֞עֵ֖נ֎י מ֎מ֌ֶ֜ך֌֞׃

English:

Where will I carry my shame? And you, you will be like any of the scoundrels in Israel! Please, speak to the king; he will not refuse me to you.”

Tamar pleads for her future and for his reputation, then offers the way out: ask the king and **'lo yimna'eni mimekha'** — he will not refuse me to you. Rashi explains the halachic basis for this last claim: Tamar's mother had been a *yefat to'ar* (gentile captive of war, per Devarim 21:10) when David took her, and a child of such a union is technically not the father's child for halachic purposes — so Tamar was legally available to Amnon for marriage. Metzudat David: 'ana olikh et cherpati' — even if forced, the shame will follow her; she would prefer a legitimate marriage as the alternative to ruin. Amnon is consumed by appetite, not by interest in marriage.
ךש׎יRashi
כ֎֌י לֹא י֎מְנ֞עֵנ֎י מ֎מֶ֌ך֞֌. שֶׁמ֌ֻתֶ֌ךֶת אֲנ֎י לְך־, לְ׀֎י שֶׁנ֎֌תְעַבְ֌ך֞ה ב֎֌י א֎מ֎֌י כְ֌שֶׁה֎יא נ֞כְך֎ית יְ׀ַת תֹ֌אַך, שֶׁלְ֌ק֞ח֞ה֌ ד֞֌ו֎ד בַ֌מ֎֌לְח֞מ֞ה, ו֌מ֎י שֶׁיֵ֌שׁ לוֹ בֵ֌ן אוֹ בַ֌ת מ֮ן ש֎ׁ׀ְח֞ה, אֵינוֹ בְ֌נוֹ לְכ־ל ד֞֌ב֞ך:
Because he will not keep me from you. I am permitted to you because my mother became pregnant with me when she was still a gentile, pretty woman5The laws concerning the taking of gentile woman during war is discused in Devorim begginning in 21:10. The Torah calls her a יְ׀ַת ת֌וֹאַך, "pretty woman." that Dovid took conjugally in war. And someone who has a son or daughter from a gentile handmaid is not considered his child for any legal matter.

׀סוק י׮ד · Verse 14

Hebrew:

וְלֹ֥א א־ב־֖ה ל֎שְׁמֹ֣עַ ב֌ְקוֹל֑֞ה֌ וַי֌ֶחֱזַրק מ֎מ֌ֶ֙נ֌֞ה֙ וַיְעַנ֌ֶ֔ה֞ וַי֌֎שְׁכ֌ַ֖ב אֹת֞֜ה֌׃

English:

But he would not listen to her; he overpowered her and lay with her by force.

The verse's terse Hebrew (va-yechezak mimena va-ye'aneha va-yishkav otah) names the act in three brutal verbs: he overpowered, violated, and lay with her. Metzudat David's gloss — *nitgaver aleha va-anasah* — leaves no euphemism intact. The violation is complete and without consent.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֎שְׂנ֞אֶ֣ה֞ אַמְנ֗וֹן שׂ֎נְא֞ה֙ ג֌ְדוֹל֣֞ה מְאֹ֔ד כ֌֎֣י גְדוֹל֞֗ה הַשׂ֌֎נְא֞ה֙ אֲשֶׁ֣ך שְׂנֵא֞֔ה֌ מֵאַהֲב֖֞ה אֲשֶׁ֣ך אֲהֵב֑֞ה֌ וַי֌ֹ֜אמֶך֟ל֥֞ה֌ אַמְנ֖וֹן ק֥ו֌מ֎י לֵ֜כ֎י׃

English:

Then Amnon felt a very great loathing for her; indeed, his loathing for her was greater than the passion he had felt for her. And Amnon said to her, “Get out!”

The hatred that follows the act is **greater than the prior love**, exposing that Amnon's 'love' was never love but consuming lust which, sated, gives way to revulsion. Rashi (citing Chazal in Sanhedrin 21a): a hair had become tied at his organ during the act, rendering him *kerut shafkhah* — and he blamed Tamar. Radak draws the deepest theological reading: this sudden hatred was sent by Hashem to magnify Tamar's disgrace through public expulsion, intensifying Avshalom's hatred toward death — the unfolding of the Natan-prophecy that incest and the sword would together visit David's house, midah keneged midah for Bat-Sheva and Uriyah.
ךש׎יRashi
וַי֎֌שְׂנ֞אֶה֞ אַמְנוֹן. א֞מְךו֌ ךַב֌וֹתֵינו֌ (סנהדךין כא א): נ֮ימ־א נ֎קְשְׁך֞ה לוֹ, וַעֲשׂ֞אַתו֌ כְ֌ךו֌ת שׁ֞׀ְכ֞ה:
Amnon hated her. Our Rabbis say she tied a hair for him [in his genital area] and caused him to have a severed organ.6One who is so injured is prohibited from marrying a Jewish woman as related in Devorim 23:2. This interpretation of our verse is in Sanhedrin 21a.

׀סוק ט׮ז · Verse 16

Hebrew:

וַת֌ֹ֣אמֶך ל֗וֹ אַל֟אוֹדֹ֞ת ה֞ך֞ע֞րה הַג֌ְדוֹל֞ה֙ הַז֌ֹ֔את מֵאַחֶ֛ךֶת אֲשֶׁך֟ע֞שׂ֎֥ית֞ ע֎מ֌֎֖י לְשַׁל֌ְחֵ֑נ֎י וְלֹ֥א א־ב־֖ה ל֎שְׁמֹ֥עַ֜ ל֞֜ה֌׃

English:

She pleaded with him, “Please don’t commit this wrong; to send me away would be even worsedcommit this wrong 
 even worse Meaning of Heb. uncertain. than the first wrong you committed against me.” But he would not listen to her.

Tamar pleads that sending her away publicly is a worse evil than the rape itself. Rashi: 'do not commit this evil of expelling me, which is *greater* than the prior one you committed.' Radak deepens it: the first wrong was *in secret* (ba-seter) — humiliating but containable; expulsion will broadcast her ruin into public view (ba-galui), leaving her with no marriage future. Metzudat David adds the heartbreaking pragmatism: she is now offering to *marry* him, to cover her own disgrace. The narrative refuses her even this.
ךש׎יRashi
אַל אוֹדוֹת. אַל תַ֌עֲשֶׂה אוֹדוֹת ה֞ך֞ע֞ה הַזֹ֌את שֶׁל ש֎ׁל֌ו֌חַ, הַגְ֌דוֹל֞ה מ֮ן ה֞אַחֶךֶת שֶׁע֞ש֎ׂית֞ ע֎מ֎֌י וְע֎נ֎֌ית֞נ֎י, וְעוֹד ת֌וֹס֎יף ך֞ע֞ה מ֎מֶ֌נ֞֌ה לְשַׁלְ֌חֵנ֎י:
Do not do this thing. Do not do this evil thing of sending [me] away which is worse then the other [evil thing] that you did to me. You raped me and then you added on more evil than that by sending me away.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌֎קְך֞֗א אֶ֜תￜￜנַעֲךוֹ֙ מְשׁ֣֞ךְת֔וֹ וַי֌ֹ֕אמֶך שׁ֎לְחו֌֟נ֥֞א אֶת֟זֹ֛את מֵע֞לַ֖י הַח֑ו֌׊֞ה ו֌נְעֹ֥ל הַד֌ֶ֖לֶת אַחֲךֶ֜יה֞׃

English:

He summoned his young attendant and said, “Get that womanethat woman Lit. “that.” out of my presence, and bar the door behind her.”—

׀סוק י׮ח · Verse 18

Hebrew:

וְע֞לֶ֙יה֞֙ כ֌ְתֹ֣נֶת ׀֌ַס֌֎֔ים כ֌֎י֩ כֵ֚ן ת֌֎לְב֌ַ֧שְׁן֞ בְנוֹת֟הַמ֌ֶ֛לֶךְ הַב֌ְתו֌לֹ֖ת מְע֎יל֎֑ים וַי֌ֹ׊ֵ֚א אוֹת֞րה֌ מְשׁ֞֜ךְתוֹ֙ הַח֔ו֌ץ וְנ֞עַ֥ל הַד֌ֶ֖לֶת אַחֲךֶ֜יה֞׃

English:

She was wearing an ornamented tunic,fornamented tunic See Gen. 37.3 and note. for maiden princesses were customarily dressed in such garments.gin such garments Meaning of Heb. uncertain. Emendation yields “(thus) in olden times,” meʻolam.—His attendant took her outside and barred the door after her.

The narrator pauses to describe the **ketonet passim** Tamar wore — the same garment-name Yosef wore in Bereishit 37. Metzudat David and Radak (citing Targum *kardutin*) identify it as a royal garment customarily worn by the virgin daughters of the king. The detail will matter immediately: this is the garment she will tear in mourning in the next verse, deliberately echoing the tearing of Yosef's tunic — another fracturing of an Israelite house through fraternal hatred.

׀סוק י׮ט · Verse 19

Hebrew:

וַת֌֎ק֌ַ֚ח ת֌֞מ֥֞ך אֵ֙׀ֶך֙ עַל֟ךֹאשׁ֞֔ה֌ ו֌כְתֹ֧נֶת הַ׀֌ַס֌֎֛ים אֲשֶׁ֥ך ע֞לֶ֖יה֞ ק֞ך֑֞ע֞ה וַת֌֞րשֶׂם י֞ד֞ה֌֙ עַל֟ךֹאשׁ֞֔ה֌ וַת֌ֵ֥לֶךְ ה֞ל֖וֹךְ וְז֞ע֞֜ק֞ה׃

English:

Tamar put dust on her head and rent the ornamented tunic she was wearing; she put her hands on her head,hput her hands on her head A gesture of wild grief; cf. Jer. 2.37. and walked away, screaming loudly as she went.

Tamar performs the public gestures of mourning — **ash on her head, the torn tunic, hand on head, walking and crying out** — so that all may know she was raped, not seduced. Metzudat David: the gestures of severe grief, performed deliberately to publicize that she was forced. Radak preserves a startling tradition (citing Chazal): the rabbinic court of David, witnessing what happened to a daughter of the king, enacted at that very hour the prohibition of **yichud** (secluding oneself with an unmarried woman), reasoning *kol va-chomer* — if such a tragedy could befall princesses, all the more must safeguards be set for the daughters of common folk.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֹ֚אמֶך אֵלֶ֜יה֞ אַבְשׁ֞ל֣וֹם א־ח֮֗יה־ הַאֲמ֎ינ֣וֹן א֞ח֎֘יךְ֮ ×”Öž×™ÖžÖ£×” ע֎מ֌֞ךְ֒ וְעַת֌֞֞ה אֲחוֹת֎րי הַחֲך֎֙ישׁ֎י֙ א֞ח֎֣יךְ ה֔ו֌א אַל֟ת֌֞שׁ֎֥ית֎י אֶת֟ל֎ב֌ֵ֖ךְ לַד֌֞ב֣֞ך הַז֌ֶ֑ה וַת֌ֵրשֶׁב ת֌֞מ֞ך֙ וְשֹׁ֣מֵמ֞֔ה ב֌ֵ֖ית אַבְשׁ֞ל֥וֹם א֞ח֎֜יה֞׃

English:

Her brother Absalom said to her, “Was it your brother AmnoniAmnon Heb. “Aminon.” who did this to you? For the present, sister, keep quiet about it; he is your brother. Don’t brood over the matter.” And Tamar remained in her brother Absalom’s house, forlorn.

Avshalom intercepts Tamar and asks the question with chilling restraint, calling Amnon by the diminutive **Aminon** — a contemptuous form, Radak notes (*derech bizayon*). His counsel — 'be silent, he is your brother, do not take it to heart' — is not consolation but the seal of his secret resolution: the matter will not be addressed publicly because Avshalom has already decided to handle it himself. Tamar remains **shomemah** (desolate) in his house, her future destroyed. Metzudat David: 'hayah imach' = he forced you (a euphemism); 've-atah... hacharishi' = keep his honor publicly intact for now.

׀סוק כ׮א · Verse 21

Hebrew:

וְהַמ֌ֶ֣לֶךְ ד֌֞ו֎֔ד שׁ֞מַ֕ע אֵ֥ת כ֌ׇל֟הַד֌ְב֞ך֎֖ים ה֞אֵ֑ל֌ֶה וַי֌֎֥חַך ל֖וֹ מְאֹ֜ד׃

English:

When King David heard about all this, he was greatly upset.jSeptuagint adds “but he did not rebuke his son Amnon, for he favored him, since he was his first-born”; cf. 1 Kings 1.6.

׀סוק כ׮ב · Verse 22

Hebrew:

וְלֹא֟ד֎ב֌ֶ֧ך אַבְשׁ֞ל֛וֹם ע֎ם֟אַמְנ֖וֹן לְמֵך֣֞ע וְעַד֟ט֑וֹב כ֌֎֜י֟שׂ֞נֵրא אַבְשׁ֞לוֹם֙ אֶת֟אַמְנ֔וֹן עַל֟ד֌ְבַך֙ אֲשֶׁ֣ך ע֎נ֌֞֔ה אֵ֖ת ת֌֞מ֥֞ך אֲחֹת֜וֹ׃ {×€}

English:

Absalom didn’t utter a word to Amnon, good or bad; but Absalom hated Amnon because he had violated his sister Tamar.

Avshalom speaks neither evil nor good to Amnon — a Hebrew idiom (**le-mera ve-ad tov**) for absolute silence. Metzudat David draws out the strategic dimension: Avshalom *stored the hatred in his heart* to take revenge at an opportune moment, and to avoid arousing suspicion he gave no outward sign at all. Two years of perfect dissimulation will follow before he acts (v. 23 'va-yehi li-shenatayim yamim').

׀סוק כ׮ג · Verse 23

Hebrew:

וַ֜יְה֎י֙ ל֎שְׁנ֞תַ֣י֎ם י־מ֮֔ים וַי֌֎הְיրו֌ גֹ֜זְז֎ים֙ לְאַבְשׁ֞ל֔וֹם ב֌ְבַ֥עַל ח֞׊֖וֹך אֲשֶׁ֣ך ע֎ם֟אֶ׀ְך֑֞י֎ם וַי֌֎קְך֥֞א אַבְשׁ֞ל֖וֹם לְכׇל֟ב֌ְנֵ֥י הַמ֌ֶ֜לֶךְ׃

English:

Two years later, when Absalom was having his flocks sheared at Baal-hazor near Ephraim, Absalom invited all the king’s sons.

**Two full years pass** before Avshalom acts (*li-shenatayim yamim* — the same precise timeframe that elsewhere in Tanakh marks the conclusion of a long-laid plan). Rashi and Metzudat David note that sheep-shearing (**gezizah**) was customarily a festive occasion (cf. Nabal's shearing-feast in I Shmuel 25:8) — the perfect cover for an unsuspecting gathering. Avshalom invites all the king's sons to Ba'al Chatzor, near Efrayim, signaling the king's whole house under one roof at his disposal.
ךש׎יRashi
וַי֎֌הְיו֌ גוֹזְז֎ים. וְדַךְכ֞֌ם ה־י־ה לַעֲשׂוֹת מ֎שְׁתֶ֌ה ב֎֌גְזוֹז ׊ֹאנ֞ם:
The were shearing. It was there custom to make a party when they sheared their flocks.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֞בֹրא אַבְשׁ֞לוֹם֙ אֶל֟הַמ֌ֶ֔לֶךְ וַי֌ֹ֕אמֶך ה֎נ֌ֵה֟נ֥֞א גֹזְז֎֖ים לְעַבְד֌ֶ֑ך֞ יֵלֶךְ֟נ֥֞א הַמ֌ֶ֛לֶךְ וַעֲב֞ד֖֞יו ע֎ם֟עַבְד֌ֶ֜ך֞׃

English:

And Absalom came to the king and said, “Your servant is having his flocks sheared. Would Your Majesty and your retinue accompany your servant?”

Avshalom presses David personally to attend, beginning with the most respectful possible request — that the king himself and his retinue come. Metzudat David: 'im avdekha' = he refers to himself. The verse sets up the trap by making the alternative (Amnon alone) appear to be a fallback rather than the intended target. By inviting the king first, Avshalom can claim — when the king inevitably declines — that the substitute request is purely a polite afterthought.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ֹ֚אמֶך הַמ֌ֶ֜לֶךְ אֶל֟אַבְשׁ֞ל֗וֹם אַל֟ב֌ְנ֎י֙ אַל֟נ֞րא נֵלֵךְ֙ כ֌ֻל֌֞֔נו֌ וְלֹ֥א נ֎כְב֌ַ֖ד ע֞לֶ֑יך֞ וַי֌֎׀ְךׇץ֟ב֌֛וֹ וְלֹא֟א֞ב֥֞ה ל֞לֶ֖כֶת וַ֜יְב֞ךְכֵ֜הו֌׃

English:

But the king answered Absalom, “No, my son. We must not all come, or we’ll be a burden to you.” He urged him, but he would not go, and he said good-bye to him.

David politely declines on grounds of imposing too great a burden on Avshalom. Metzudat David: 've-lo nikhbad alecha' = if we all come, it will be a heavy weight and excessive trouble for you. The king's caution about overburdening his son contrasts bitterly with his earlier failure to discipline that same family for Amnon's crime — he protects his own dignity (and now Avshalom's logistics) but did not protect his daughter's. He blesses Avshalom and sends him off with no suspicion at all.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֹ֙אמֶך֙ אַבְשׁ֞ל֔וֹם ו֞לֹ֕א יֵלֶךְ֟נ֥֞א א֎ת֌֖֞נו֌ אַמְנ֣וֹן א־ח֑֮י וַי֌ֹրאמֶך לוֹ֙ הַמ֌ֶ֔לֶךְ ל֥֞מ֌֞ה יֵלֵ֖ךְ ע֎מ֌֞֜ךְ׃

English:

Thereupon Absalom said, “In that case, let my brother Amnon come with us,” to which the king replied, “He shall not go with you.”

Avshalom springs the wedge: **'if not you, at least let my brother Amnon come.'** Rashi catches the grammatical force of *ve-lo* (a tone of insistent request). Metzudat David adds an important detail: Amnon, as the firstborn, normally remained at court representing the king when David did not travel — Avshalom had to specifically request his attendance, and David's puzzled '*lamah yelech imach?*' shows the request was unusual enough to draw notice. Radak: 've-lo' here is the requesting *ve-lo* (as in 've-lo yiten la-avadekha').
ךש׎יRashi
וְלֹא יֵלֶךְ נ֞א א֎ת֞֌נו֌. וְא֮ם לֹא י֞כוֹל אַת֞֌ה ל֞לֶכֶת, יֵלֶךְ נ֞א ע֎מ֞֌נו֌ אַמְנוֹן:
Will not come with us. If you can not go, let Amnon go with us.

׀סוק כ׮ז · Verse 27

Hebrew:

וַי֌֎׀ְךׇץ֟ב֌֖וֹ אַבְשׁ֞ל֑וֹם וַי֌֎שְׁלַրח א֎ת֌וֹ֙ אֶת֟אַמְנ֔וֹן וְאֵ֖ת כ֌ׇל֟ב֌ְנֵ֥י הַמ֌ֶ֜לֶךְ׃ {ס}        

English:

But Absalom urged him, and he sent with him Amnon and all the other princes.kSeptuagint adds “and Absalom made a feast fit for a king.”

Avshalom presses David until he yields. Radak notes that **va-yifratz** is metathesis for **va-yiftzar** (he urged repeatedly). With Amnon dispatched along with all the king's sons, the trap is complete — the entire royal family is now in Avshalom's hands at Ba'al Chatzor, with David in Yerushalayim unable to intervene.

׀סוק כ׮ח · Verse 28

Hebrew:

וַיְ׊ַו֩ אַבְשׁ֞ל֚וֹם אֶת֟נְע֞ך֞֜יו לֵאמֹ֗ך ךְא֣ו֌ נ֞֠א כ֌ְט֚וֹב לֵב֟אַמְנրוֹן ב֌ַי֌ַ֙י֎ן֙ וְא֞מַךְת֌֎֚י אֲלֵיכֶ֜ם הַכ֌֧ו֌ אֶת֟אַמְנ֛וֹן וַהֲמ֎ת֌ֶ֥ם אֹת֖וֹ אַל֟ת֌֎יך֑֞או֌ הֲל֗וֹא כ֌֎րי א֞֜נֹכ֎י֙ ׊֎ו֌֎֣ית֎י אֶתְכֶ֔ם ח֎זְק֖ו֌ ו֎֜הְי֥ו֌ ל֎בְנֵי֟ח֞֜י֎ל׃

English:

Now Absalom gave his attendants these orders: “Watch, and when Amnon is merry with wine and I tell you to strike down Amnon, kill him! Don’t be afraid, for it is I who give you the order. Act with determination, like brave men!”

Avshalom's command to his servants — **strike Amnon when his heart is merry with wine, do not fear, I have commanded you, be valiant** — chillingly echoes David's own letter dispatching Uriyah. Both engineer death by proxy through trusted retainers; both target a victim made vulnerable by circumstance. Metzudat David: 'ke-tov... ba-yayin' = when he is no longer on his guard. 'Halo ki anokhi tziviti etkhem' — *I* will be the one held accountable; you act. Radak notes the rhetorical force of *halo* as a word of strengthening and encouragement. The son completes the father's pattern.

׀סוק כ׮ט · Verse 29

Hebrew:

וַ֜י֌ַעֲשׂ֞ו֌ נַעֲךֵրי אַבְשׁ֞לוֹם֙ לְאַמְנ֔וֹן כ֌ַאֲשֶׁ֥ך ׊֎ו֌֖֞ה אַבְשׁ֞ל֑וֹם וַי֌֞קֻ֣מו֌ ׀ כ֌ׇל֟ב֌ְנֵ֣י הַמ֌ֶ֗לֶךְ וַ֜י֌֎ךְכ֌ְב֛ו֌ א֎֥ישׁ עַל֟׀֌֎ךְד֌֖וֹ וַי֌֞נֻ֜סו֌׃

English:

Absalom’s attendants did to Amnon as Absalom had ordered; whereupon all the other princes mounted their mules and fled.

׀סוק ל׳ · Verse 30

Hebrew:

וַ֜יְה֎י֙ הֵ֣מ֌֞ה בַד֌ֶ֔ךֶךְ וְהַשׁ֌ְמֻע֣֞ה ב־֔א־ה אֶל֟ד֌֞ו֎֖ד לֵאמֹ֑ך ה֎כ֌֞րה אַבְשׁ֞לוֹם֙ אֶת֟כ֌ׇל֟ב֌ְנֵ֣י הַמ֌ֶ֔לֶךְ וְלֹא֟נוֹתַ֥ך מֵהֶ֖ם אֶח֞֜ד׃ {×€}

English:

They were still on the road when a rumor reached David that Absalom had killed all the princes, and that not one of them had survived.

While the princes are still on the road, an exaggerated rumor reaches Yerushalayim: **Avshalom has killed all the king's sons**. Metzudat David: 'ha-shemu'ah' = *kol shemu'at sheker* — a false rumor. Yet its effect is real: it triggers the most extreme grief-response from David before the truth arrives — and ironically forecasts Avshalom's later rebellion in chapters 15-18, when David will indeed lose princes by Avshalom's hand.

׀סוק ל׮א · Verse 31

Hebrew:

וַי֌֧֞קׇם הַמ֌ֶ֛לֶךְ וַי֌֎קְךַ֥ע אֶת֟ב֌ְג֞ד֖֞יו וַי֌֎שְׁכ֌ַ֣ב א־֑׹ְש־ה וְכׇל֟עֲב֞ד֥֞יו נ֎׊֌֞ב֎֖ים קְךֻעֵ֥י בְג֞ד֎֜ים׃ {ס}        

English:

At this, David rent his garment and lay down on the ground, and all his courtiers stood by with their clothes rent.land all his courtiers 
 clothes rent Septuagint reads “and all his courtiers who were standing by him rent their clothes.”

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ַ֡עַן יוֹנ֞ד֣֞ב ׀ ב֌ֶן֟שׁ֎מְע֚֞ה אֲח֎י֟ד֞ו֎֜ד וַי֌ֹ֗אמֶך אַל֟יֹאמַրך אֲדֹנ֎י֙ אֵ֣ת כ֌ׇל֟הַנ֌ְע֞ך֎րים ב֌ְנֵ֜י֟הַמ֌ֶ֙לֶךְ֙ הֵמ֎֔יתו֌ כ֌֎֜י֟אַמְנ֥וֹן לְבַד֌֖וֹ מֵ֑ת כ֌֎֜י֟עַל֟׀֌֎րי אַבְשׁ֞לוֹם֙ ה֞יְת֣֞ה שׂו֌מ֞֔ה מ֎י֌וֹם֙ עַנ֌ֹת֔וֹ אֵ֖ת ת֌֞מ֥֞ך אֲחֹת֜וֹ׃

English:

But Jonadab, the son of David’s brother Shimah, said, “My lord must not think that all the young princes have been killed. Only Amnon is dead; for this has been decided bymdecided by Lit. “determined by the command of.” Absalom ever since his sister Tamar was violated.

**Yonadav** — the same cousin who engineered the original crime back in v. 3-5 — now reappears to *correct* the report, calmly informing David that only Amnon is dead and that Avshalom had **marked him for death from the day Tamar was violated**. Rashi: 'shumah' = a standing instruction set/placed before Avshalom's servants. Metzudat David: the order had been *placed on* his servants from the day of Tamar's violation. Yonadav's surprising knowledge is unsettling: the man wise for evil seems to have known what was coming and said nothing.
ךש׎יRashi
עַל ׀֎֌י אַבְשׁ֞לוֹם ה֞יְת֞ה שׂו֌מ֞ה. בְ֌׊֎ו֌ו֌יוֹ שֶׁל אַבְשׁ֞לוֹם ה֞יְת֞ה ש֎ׂימ֞ה זוֹ נ֎ש֌ֹׁמֶת עַל עֲב֞ד֞יו, לַהֲךוֹג אֶת אַמְנוֹן:
This has been Avsholom's order. By Avsholom's command was this order bestowed on his servants to kill Amnon.

׀סוק ל׮ג · Verse 33

Hebrew:

וְעַת֌֞֡ה אַל֟י֞שֵׂם֩ אֲדֹנ֎֚י הַמ֌ֶրלֶךְ אֶל֟ל֎ב֌וֹ֙ ד֌֞ב֣֞ך לֵאמֹ֔ך כ֌ׇל֟ב֌ְנֵ֥י הַמ֌ֶ֖לֶךְ מֵ֑תו֌ כ֌֎֜י֟(אם)֟אַמְנ֥וֹן לְבַד֌֖וֹ ￜￜֵ֜ת׃ {×€}

English:

So my lord the king must not think for a moment that all the princes are dead; Amnon alone is dead.”

Yonadav presses the reassurance: only Amnon is dead, the rumor is false. Metzudat David: 'davar lemor' = the report saying *all the king's sons are dead*. The repetition is meant to bring David's mourning into proportion with the actual loss — a moment of grim consolation that the family has not been wiped out, even as it confirms that fratricide has now entered the royal house.

׀סוק ל׮ד · Verse 34

Hebrew:

וַי֌֎בְךַ֖ח אַבְשׁ֞ל֑וֹם וַי֌֎שׂ֌֞֞א הַנ֌ַրעַך הַ׊֌ֹ׀ֶה֙ אֶת֟עֵינ֞֔ו וַי֌ַ֗ךְא וְה֎נ֌ֵ֚ה עַם֟ךַ֜ב הֹלְכ֎֥ים מ֎ד֌ֶ֛ךֶךְ אַחֲך֖֞יו מ֎׊֌ַ֥ד ה֞ה֞֜ך׃

English:

Meanwhile Absalom had fled.The watchman on duty looked up and saw a large crowd coming from the road to his rear,nfrom the road to his rear Emendation yields “down the slope of the Horonaim road. The watchman came and told the king ‘I see men coming from the Horonaim road.’” Cf. Septuagint. from the side of the hill.

Avshalom has fled (knowing that even his act of justice will draw David's wrath). The **tzofeh** (watchman) on the Yerushalayim wall lifts his eyes and sees a large crowd approaching — but from an unexpected direction, the road *behind* him. Metzudat David: the watchman was scanning the main expected route; the returning princes had taken a circuitous path and approached the city from the rear (mi-derech achorei ha-tzofeh). Radak: this band was the surviving king's sons and their attendants returning together.

׀סוק ל׮ה · Verse 35

Hebrew:

וַי֌ֹրאמֶך י֜וֹנ֞ד֞ב֙ אֶל֟הַמ֌ֶ֔לֶךְ ה֎נ֌ֵ֥ה בְנֵי֟הַמ֌ֶ֖לֶךְ ב֌֑֞או֌ כ֌֎דְבַ֥ך עַבְד֌ְך֖֞ כ֌ֵ֥ן ה֞י֞֜ה׃

English:

Jonadab said to the king, “See, the princes have come! It is just as your servant said.”

Yonadav, who had heard the watchman's report (per Radak), confirms to David: 'see, the king's sons have come — *as your servant said*, only Amnon is dead.' His grim correctness vindicates his earlier explanation. Metzudat David: the group approaching are indeed the king's sons; the rumor is therefore false in scope, true only of Amnon's death.

׀סוק ל׮ו · Verse 36

Hebrew:

וַיְה֎֣י ׀ כ֌ְכַל֌ֹת֣וֹ לְדַב֌ֵ֗ך וְה֎נ֌ֵրה בְנֵ֜י֟הַמ֌ֶ֙לֶךְ֙ ב֌֞֔או֌ וַי֌֎שְׂא֥ו֌ קוֹל֖֞ם וַי֌֎בְכ֌֑ו֌ וְגַם֟הַמ֌ֶ֙לֶךְ֙ וְכׇל֟עֲב֞ד֞֔יו ב֌֞כ֕ו֌ ב֌ְכ֎֖י ג֌֞ד֥וֹל מְאֹ֜ד׃

English:

As he finished speaking, the princes came in and broke into weeping; and David and all his courtiers wept bitterly, too.

׀סוק ל׮ז · Verse 37

Hebrew:

וְאַבְשׁ֞ל֣וֹם ב֌֞ךַ֔ח וַי֌ֵ֛לֶךְ אֶל֟ת֌ַלְמַ֥י ב֌ֶן֟[עַמ֌֎יה֖ו֌ד] (עמיחוך) מֶ֣לֶךְ ג֌ְשׁ֑ו֌ך וַי֌֎תְאַב֌ֵ֥ל עַל֟ב֌ְנ֖וֹ כ֌ׇל֟הַי֌֞מ֎֜ים׃

English:

Absalom had fled, and he came to Talmai son of Ammihud, king of Geshur. And [King David] mourned over his son a long time.

Avshalom flees to his maternal grandfather **Talmai ben Amihud, king of Geshur** (the Aramean kingdom from which Avshalom's mother Ma'akhah came — cf. II Shmuel 3:3). Metzudat David: Talmai was *avi imo* (his mother's father), providing a natural refuge. The verse closes with David's perpetual mourning — Metzudat David: David mourned for Amnon his son *all the days of his life*. Radak adds that the mourning lasted specifically *three years* during Avshalom's exile in Geshur.

׀סוק ל׮ח · Verse 38

Hebrew:

וְאַבְשׁ֞ל֥וֹם ב֌֞ךַ֖ח וַי֌ֵ֣לֶךְ ג֌ְשׁ֑ו֌ך ￜￜַ֜יְה֎י֟שׁ֖֞ם שׁ֞לֹ֥שׁ שׁ֞נ֎֜ים׃

English:

Absalom, who had fled to Geshur, remained there three years.

The verse repeats Avshalom's flight (after first noting it in v. 34) to mark the duration of his exile in Geshur: **three years**. Metzudat David explains the apparent repetition: v. 34 mentioned only that he fled his location; v. 37 names his destination; v. 38 now records the duration. The three-year exile sets the time-frame for the next chapter, when Yo'av will arrange Avshalom's reentry through the woman of Tekoa.

׀סוק ל׮ט · Verse 39

Hebrew:

וַת֌ְכַל֙ ד֌֞ו֎֣ד הַמ֌ֶ֔לֶךְ ל֞׊ֵ֖את אֶל֟אַבְשׁ֞ל֑וֹם כ֌֎י֟נ֎חַ֥ם עַל֟אַמְנ֖וֹן כ֌֎י֟מֵ֜ת׃ {ס}        

English:

And King DavidoKing David Some Septuagint mss. and 4QSamᵃ read “the spirit (ruaឥ) of the king” (i.e., the king’s wrath; cf. Eccl. 10.4), in which case the first half of the verse could be rendered as “And King David’s rage toward Absalom abated.” was pining away for Absalom, for [the king] had gotten over Amnon’s death.

The chapter ends with David's emotional pivot: **'va-tekhal David... la-tzeit el Avshalom, ki nicham al Amnon ki met.'** Rashi (citing Targum): a *mikra katzar* — abbreviated verse — *the soul of David yearned* to go out toward Avshalom; *kalah* in the sense of longing (cf. Tehillim 84:3 'nikhsefa ve-gam kaltah'). 'Ki nicham' = he accepted consolation over Amnon's death. Metzudat David: although David mourned Amnon all his days, by halakhic decree (Mo'ed Katan / Bereishit Rabbah) one is required to accept consolation over the dead — and once accepted, David's longing turned to his living exiled son. The verse plants the seed for chapter 14: Yo'av will exploit precisely this paternal yearning to engineer Avshalom's return.
ךש׎יRashi
וַתְ֌כַל ד֞֌ו֎ד. הֲךֵי זֶה מ֮קְ׹־א ק֞׊֞ך, וַתְ֌כַל נֶ׀ֶשׁ ד֞֌ו֎ד; וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎וְחֲמ֎ידַת נַ׀ְשׁ֞א דְד־ו֮ד׮, כְ֌מוֹ (תהלים ׀ד:ג): ׎נ֎כְסְ׀֞ה וְגַם כ֞֌לְת֞ה׎, לְשׁוֹן תַ֌אֲו֞ה: כ֎֌י נ֎חַם עַל אַמְנוֹן. ק֎בֵ֌ל תַ֌נְחו֌מ֎ין:
Dovid desired. This is a shortened verse, [it means to say:] "Dovid's soul desired." Yonoson also translates [this way:] "Dovid's soul desired," as [we find:] "[My Soul] yearns, and even pines."7Tehilim 84:3. Language [denoting] desire. Because he was consoled concerning Amnon. He accepted [words of] consolation.

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