Skip to Content
Nach YomiII Samuel ยท ืฉืžื•ืืœ ื‘ืณChapter 6

II Samuel 6

ืฉืžื•ืืœ ื‘ืณ ืคืจืง ื•ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: II Samuel | Chapter: 6 of 24 | Day: 82 of 742

Date: May 4, 2026

ืงืœืื•ื“ ืขืœ ื”ื ืดืš

II Samuel 6 narrates one of the most theologically charged episodes in Davidโ€™s reign: the transfer of the Ark of the Covenant (ืืจื•ืŸ ื”ืืœื•ื”ื™ื) from the obscurity of Kiriath-jearim to the political and spiritual center David is building in Jerusalem. The chapter falls into two distinct movements separated by the catastrophe at Perez-uzzah. In the first attempt David assembles thirty thousand chosen men, the Ark is loaded onto a new cart driven by Uzzah and Ahio, and the procession moves with music and celebration until the oxen stumble at the threshing floor of Nachon. Uzzah reaches out to steady the Ark, Godโ€™s anger flares against him, and he dies on the spot. David, both angry and afraid, abandons the project and leaves the Ark at the house of Obed-edom the Gittite for three months. In the second movement, after hearing that the Lord has blessed Obed-edom on account of the Ark, David tries again, this time with sacrifices every six paces, dancing โ€˜with all his mightโ€™ (ื‘ื›ืœ ืขื•ื–) before the Lord, and he succeeds in bringing the Ark to the tent he has pitched in the city of David.

The narrativeโ€™s pivot is the death of Uzzah, and the classical commentators labor to explain why so seemingly pious a gesture should provoke divine wrath. Rashi and Radak, drawing on the parallel account in I Chronicles 13 and 15, locate the fundamental error not in Uzzahโ€™s instinctive reach but in the mode of transport itself. The Torah in Numbers 4 and 7 had stipulated that the Ark must be carried on the shoulders of the Kohathite Levites by means of the staves designed for it; a cart, however โ€˜newโ€™ and however well-intentioned, mimics the makeshift solution the Philistines had used in I Samuel 6 when they did not know better. David, in his eagerness, had unconsciously adopted a Philistine pattern instead of consulting the Torahโ€™s clear instruction, and Chronicles records his explicit recognition of this lapse: โ€˜because we did not seek Him according to the ordinance.โ€™ Within this framework, Uzzah becomes the visible bearer of a collective miscalculation. Metzudat David adds that Uzzahโ€™s specific act, however reflexive, betrayed a misunderstanding of what the Ark was: a vessel that bore its bearers rather than needing to be borne, and that did not require human steadying to remain upright. The place is renamed Perez-uzzah, โ€˜the breach of Uzzah,โ€™ a permanent linguistic memorial of the rupture (ืคืจืฅ) that interrupted Davidโ€™s design.

The three-month interlude at the house of Obed-edom functions as a theological reset. The same Ark that had killed Uzzah now becomes a fountain of blessing for a Gittite household, demonstrating that the danger lay not in the Arkโ€™s nature but in the manner of its handling. When David tries again, the differences are unmistakable: the bearers are now the Levites (made explicit in Chronicles), the procession pauses to offer sacrifices after the first six paces to test whether the Presence is amenable, and David himself sheds his royal vestments to gird on a linen ephod (ืืคื•ื“ ื‘ื“), the simple priestly garment of a humble servant. The kavod (ื›ื‘ื•ื“), the honor due to God, is no longer pursued through pomp and military spectacle but through the kingโ€™s willingness to look undignified in the eyes of his subjects. Rashi notes that Davidโ€™s leaping and whirling were so vigorous that his garments shifted, exposing him to onlookers, and it is precisely this surrender of royal decorum that the chapter elevates as the proper posture before the Ark.

The chapter closes with the famously bitter exchange between David and Michal, which functions as a coda interpreting the whole event. Michal, watching from a window, sees David โ€˜leaping and whirlingโ€™ (ืžืคื–ื– ื•ืžื›ืจื›ืจ) and despises him in her heart. Her rebuke is loaded with class consciousness: she calls him โ€˜the king of Israelโ€™ with sarcastic emphasis, accusing him of exposing himself before the maidservants โ€˜as one of the worthless fellows would expose himself.โ€™ Davidโ€™s reply is sharp and pointed: he danced โ€˜before the Lord,โ€™ the same Lord who chose him over her father Saul to be ruler over Israel. He will be even more lightly esteemed than this, even baser in his own eyes; but among the maidservants he will be held in honor. The reference to Saul is not incidental. Michalโ€™s complaint is essentially a Saulide critique, valuing the dignity of the throne over the abandon of worship, and Davidโ€™s response reframes the entire Ark narrative as a contest of two royal theologies. Radak, building on this, reads Michalโ€™s subsequent barrenness (โ€˜Michal had no child until the day of her deathโ€™) as a measure-for-measure consequence: she who could not bear Davidโ€™s exposed dancing before God will bear no children to the house she sought to defend. Whether one reads her childlessness as divine judgment or as a permanent royal estrangement, the verse seals the closure of Saulโ€™s dynasty within Davidโ€™s house.

Read as a whole, II Samuel 6 establishes Jerusalem as a sacred capital and refines what Davidic kingship will mean. It is the structural counterpart to chapter 5: there David captured Zion and built a palace; here he installs the Ark and pitches it a tent. Together the chapters announce that the political and the cultic centers of Israel will henceforth be one place, preparing the ground for the Temple promise that arrives in chapter 7. The chapter also establishes a central Davidic principle: that proper service of God requires submission to His instructions, even when zeal would suggest otherwise, and that the true honor of a king lies not in standing tall before his people but in dancing low before his God.

ืคืจืง ื•ืณ ยท Chapter 6

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึทื™ึผึนึจืกึถืฃ ืขึฅื•ึนื“ ื“ึผึธื•ึดึ›ื“ ืึถืชึพื›ึผื‡ืœึพื‘ึผึธื—ึฅื•ึผืจ ื‘ึผึฐื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืฉืึฐืœึนืฉืึดึฅื™ื ืึธึฝืœึถืฃืƒ

English:

David again assembled all the best soldiers in Israel, thirty thousand strong.

David musters thirty thousand chosen men of Israel for the sacred task of bringing up the Ark. Rashi explains that the verb 'again' (ื•ื™ืกืฃ) refers back to the gathering at Hebron when David was crowned, making this a second national assembly. The mass mobilization signals that this is not a private royal initiative but a unifying event for the entire kingdom.
ืจืฉืดื™Rashi
ื•ึทื™ึนึผืกึถืฃ ืขื•ึนื“ ื“ึธึผื•ึดื“. ืœึถืึฑืกึนืฃ: ืึถืช ื›ึธึผืœ ื‘ึธึผื—ื•ึผืจ ื‘ึฐึผื™ึดืฉึฐื‚ืจึธืึตืœ ืฉึฐืืœึนืฉึดืื™ื ืึธืœึถืฃ. ืœึฐืคึดื™ ืฉึถืื ึถึผืึถืกึฐืคื•ึผ ืขึธืœึธื™ื• ื›ึฐึผืฉึถืื”ึดืžึฐืœึดื™ื›ื•ึผื”ื•ึผ ื‘ึฐึผื—ึถื‘ึฐืจื•ึนืŸ, ื•ึฐื–ื•ึน ื”ึธื™ึฐืชึธื” ืึฒืกึดื™ืคึธื” ืฉึฐืื ึดื™ึธึผื”, ืœึฐื›ึธืšึฐ ื ึถืึฑืžึทืจ ื•ึทื™ึนึผืกึถืฃ ืขื•ึนื“:
Dovid again gathered. To gather. All the chosen men of Yisroel, thirty thousand. Because they gathered for him when they crowned him in Chevron and [therefore] this was a second gathering [for Dovid] [Scripture] herefore says, "[Dovid] again gathered."

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึธึฃืงื‡ืโ€‰ื€ ื•ึทื™ึผึตึฃืœึถืšึฐ ื“ึผึธื•ึดึ—ื“ ื•ึฐื›ื‡ืœึพื”ึธืขึธืึ™ ืึฒืฉืึถึฃืจ ืึดืชึผึ”ื•ึน ืžึดึฝื‘ึผึทืขึฒืœึตึ–ื™ ื™ึฐื”ื•ึผื“ึธึ‘ื” ืœึฐื”ึทืขึฒืœึฃื•ึนืช ืžึดืฉืึผึธึ—ื ืึตึšืช ืึฒืจึฃื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ”ื™ื ืึฒืฉืึถืจึพื ึดืงึฐืจึธึฃื ืฉืึตึ—ื ืฉืึตึฃื ื™ึฐื”ึนื•ึธึงื” ืฆึฐื‘ึธืึ›ื•ึนืช ื™ึนืฉืึตึฅื‘ ื”ึทื›ึผึฐืจึปื‘ึดึ–ื™ื ืขึธืœึธึฝื™ื•ืƒ

English:

aVerses 2โ€“12 are found also in 1 Chron. 13.5โ€“14, with variations. Then David and all the troops that were with him set out from BaalimbBaalim Identical with Baalah, another name for Kiriath-jearim, where the Ark had been kept (cf. 1 Sam. 6.21; 1 Chron. 13.6; Josh. 15.9). of Judah to bring up from there the Ark of God to which the Name was attached, the name GOD of Hosts Enthroned on the Cherubim.

The procession sets out from Baalei Yehudah, identified by Rashi and Radak with Kiryat Yearim, where the Ark had rested since its return from the Philistines (1 Samuel 7). The verse twice invokes the Divine Name 'Hashem Tzevakot Yoshev HaKeruvim' to underscore the awesome holiness of what is being moved. Radak adds that the Ark earned this special designation specifically because Hashem's name had been sanctified through it in Philistine territory.
ืจืฉืดื™Rashi
ืžึดื‘ึทึผืขึฒืœึตื™ ื™ึฐื”ื•ึผื“ึธื”. ื”ึดื™ื ืงึดืจึฐื™ึทืช ื™ึฐืขึธืจึดื™ื, ื›ึฐึผืžื•ึน ืฉึถืื ึถึผืึฑืžึทืจ ื‘ึดึผื™ื”ื•ึนืฉึปืืขึท (ื™ื”ื•ืฉืข ื˜ื•:ื˜): ืดื•ึฐืชึธืึทืจ ื”ึทื’ึฐึผื‘ื•ึผืœ ื•ึฐืขึธืœึธื” ื‘ึทึผืขึฒืœึธื” ื”ึดื™ื ืงึดืจึฐื™ึทืช ื™ึฐืขึธืจึดื™ืืด, ื•ึฐื›ึตืŸ ื‘ึฐึผื“ึดื‘ึฐืจึตื™ ื”ึทื™ึธึผืžึดื™ื (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื™ื’:ื•): ืดื•ึทื™ึทึผืขึทืœ ื“ึธึผื•ึดื“ ื•ึฐื›ึธืœ ื™ึดืฉึฐื‚ืจึธืึตืœ ื‘ึทึผืขึฒืœึธืชึธื” ื”ึดื™ื ืงึดืจึฐื™ึทืช ื™ึฐืขึธืจึดื™ืืด. ื•ึผืณื‘ึทืขึทืœืณ ืœึฐืฉืื•ึนืŸ ืณืžึดื™ืฉืื•ึนืจืณ: ื•ึทื™ึธึผืงึธื ื•ึทื™ึตึผืœึถืšึฐ ื“ึธึผื•ึดื“ ื•ึฐื’ื•ึนืณ ืžึดื‘ึทึผืขึฒืœึตื™ ื™ึฐื”ื•ึผื“ึธื”. ืฉึถืื ึถึผืึถืกึฐืคื•ึผ ืฉึธืื ืœึฐื”ึทืขึฒืœื•ึนืช ืžึดืฉึธึผืื ืึถืช ื”ึธืึธืจื•ึนืŸ ื•ึฐื’ื•ึนืณ: ืึฒืฉึถืืจ ื ึดืงึฐืจึธื ืฉึตืื ืฉึตืื. ืึฒืฉึถืืจ ื ึดืงึฐืจึธื ืœื•ึน ืœึธืึธืจื•ึนืŸ ืฉึตืื, ื•ึผืžึทื”ื•ึผ ื”ึทืฉึตึผืื, ืฉึถืื”ึธื™ึธื” ืฉึตืื ื”ืณ ืฆึฐื‘ึธืื•ึนืช ืขึธืœึธื™ื•:
From Baalei Yehuda. This is [the city of] Kiryas Yearim as it is said in Yehoshua, "and the boundary circled" and went up "to Baaloh, which is Kiryas Yearim" (Yehoshua 15:9). This also [can be found] in Divrei Hayomim, "Dovid and all Yisroel went up to Baaloh, which is Kiryas Yearim" (Divrei Hayomim I, 13:6). [The word] Baal means a plain. Dovid arose and went from Baalei Yehuda. That gathered there to bring up the Ark from thereโ€ฆ Whose name is called, the name. The Ark is called a name, and what is the name? The name of Adonoy of Hosts was upon it.

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึทืจึฐื›ึผึดึœื‘ื•ึผ ืึถืชึพืึฒืจึคื•ึนืŸ ื”ึธืึฑืœึนื”ึดื™ืึ™ ืึถืœึพืขึฒื’ึธืœึธึฃื” ื—ึฒื“ึธืฉืึธึ”ื” ื•ึทื™ึผึดึจืฉื‚ึผึธืึปึ”ื”ื•ึผ ืžึดื‘ึผึตึฅื™ืช ืึฒื‘ึดื™ื ึธื“ึธึ–ื‘ ืึฒืฉืึถึฃืจ ื‘ึผึทื’ึผึดื‘ึฐืขึธึ‘ื” ื•ึฐืขึปื–ึผึธึฃื ื•ึฐืึทื—ึฐื™ึ—ื•ึน ื‘ึผึฐื ึตื™ึ™ ืึฒื‘ึดึฃื™ื ึธื“ึธึ”ื‘ ื ึนื”ึฒื’ึดึ–ื™ื ืึถืชึพื”ึธืขึฒื’ึธืœึธึฅื” ื—ึฒื“ึธืฉืึธึฝื”ืƒ

English:

They loaded the Ark of God onto a new cart and conveyed it from the house of Abinadab, which was on the hill; and Abinadabโ€™s sons, Uzza and Ahio, guided the new cart.

The Ark is loaded onto a new cart drawn by oxen, with Uzzah and Achio guiding it. Rashi delivers a stinging critique: David erred in a matter so basic that 'even schoolchildren know it' (Numbers 7:9 mandates the Ark be carried on the shoulders of the Levites). The Talmud (Sotah 35a) connects this lapse to David's calling Torah 'songs' in his place of dwelling, and Radak notes David may have reasoned from the Philistine precedent (1 Samuel 6) that a cart was acceptable when no Mishkan was present.
ืจืฉืดื™Rashi
ืึถืœ ืขึฒื’ึธืœึธื” ื—ึฒื“ึธืฉึธืื”. ื˜ึธืขึธื” ื‘ึฐึผื“ึธื‘ึธืจ ืฉึถืืึฒืคึดื™ืœื•ึผ ืชึดื™ื ื•ึนืงื•ึนืช ืฉึถืืœ ื‘ึตึผื™ืช ืจึทื‘ึธึผืŸ ื™ื•ึนื“ึฐืขึดื™ืŸ ืื•ึนืชื•ึน, ืดื›ึดึผื™ ืขึฒื‘ึนื“ึทืช ื”ึทืงึนึผื“ึถืฉื ืขึฒืœึตื™ื”ึถื ื‘ึทึผื›ึธึผืชึตืฃ ื™ึดืฉึธึผื‚ืื•ึผืด (ื‘ืžื“ื‘ืจ ื–:ื˜), ื•ึผืœึฐืคึดื™ ืฉึถืืึธืžึทืจ (ืชื”ืœื™ื ืงื™ื˜:ื ื“): ืดื–ึฐืžึดื™ืจื•ึนืช ื”ึธื™ื•ึผ ืœึดื™ ื—ึปืงึถึผื™ืšึธ ื‘ึฐึผื‘ึตื™ืช ืžึฐื’ื•ึผืจึธื™ืด, ื ึถืขึฑื ึทืฉื ืœึธื‘ึนื ืœึดื™ื“ึตื™ ื›ึธึผืšึฐ, ื•ึผืžึตืช ืขึปื–ึธึผื ืขึทืœ ื™ึธื“ื•ึน, ืœึฐืคึดื™ื›ึธืšึฐ ื›ึฐึผืฉึถืื”ึฑื‘ึดื™ืื•ึผ ืžึดื‘ึตึผื™ืช ืขื•ึนื‘ึตื“, ื”ึฑื‘ึดื™ืื•ึผ ื‘ึทึผื›ึธึผืชึตืฃ, ืฉึถืื ึถึผืึฑืžึทืจ (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื˜ื•:ื™ื‘-ื™ื’): ืดื•ึทื™ึนึผืืžึถืจ ืœึธื”ึถื ืึทืชึถึผื ืจึธืืฉึตืื™ ื”ึธืึธื‘ื•ึนืช ืœึทืœึฐื•ึดื™ึดึผื ื”ึดืชึฐืงึทื“ึฐึผืฉืื•ึผ ืึทืชึถึผื ื•ึทืึฒื—ึตื™ื›ึถื ื•ึฐื”ึทืขึฒืœึดื™ืชึถื ืึถืช ืึฒืจื•ึนืŸ ื•ึฐื’ื•ึนืณ. ื›ึดึผื™ ืœึฐืžึดื‘ึธึผืจึดืืฉืื•ึนื ึธื” ืœึนื ืึทืชึถึผื ืคึธึผืจึทืฅ ื”ืณ ืึฑืœึนื”ึตื™ื ื•ึผ ื‘ึธึผื ื•ึผ ื›ึดึผื™ ืœึนื ื“ึฐืจึทืฉึฐืื ื•ึผื”ื•ึผ ื›ึทึผืžึดึผืฉึฐืืคึธึผื˜ืด:
On a new wagon. [Dovid] made a mistake about something that even children at their Rebbe's school know "Because the sacred work was [incumbent] upon them, which they had to carry on their shoulders" (Bamidbar 7:9). And because [Dovid] said, "Your statutes were songs for me in the house of my dwelling,"1Hashem said to Dovid, "The words of the Torah upon which it is written, 'Blink your eyes [and be distracted] from it and it is gone' (Mishlei 23:5), you are calling songs?" (Sotah 35a). A song is of only temporary interest and then forgotten (Maharsho, ibid). (Tehilim 119:54) he was punished to come to this,2Making the mistake of transporting the Ark by wagon. and [to have] Uzoh die through his hand. Therefore3After learning from this mistake. when they brought [the Ark] from the house of Oveid they brought it by shoulder as it says (Divrei Hayomim I, 15:12), "And he said to them, 'You, the heads of households for the Levites, you and your brothers sanctify yourselves and bring up the Arkโ€ฆ because, the first time you did it not.4Transporting the Ark on your shoulders. Hashem, Elokeinu made a breach upon us because we did not consult with Him as was proper'."5Consequently leading to our tragic mistake.

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึดืฉื‚ึผึธืึปึ—ื”ื•ึผ ืžึดื‘ึผึตึคื™ืช ืึฒื‘ึดึฝื™ื ึธื“ึธื‘ึ™ ืึฒืฉืึถึฃืจ ื‘ึผึทื’ึผึดื‘ึฐืขึธึ”ื” ืขึดึ–ื ืึฒืจึฃื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ‘ื™ื ื•ึฐืึทื—ึฐื™ึ•ื•ึน ื”ึนืœึตึ–ืšึฐ ืœึดืคึฐื ึตึฅื™ ื”ึธืึธืจ๏ฟฝ๏ฟฝื•ึนืŸืƒ

English:

They conveyed it from Abinadabโ€™s house on the hill, [Uzza walking]c[Uzza walking] Cf. vv. 6โ€“7. alongsidednew cart โ€ฆ alongside Septuagint and 4QSamแตƒ read โ€œcart alongside.โ€ the Ark of God and Ahio walking in front of the Ark.

The verse positions the two brothers around the Ark: Achio walks in front to lead the oxen while Uzzah walks alongside it. Metzudat David explains that this positioning is precisely why Uzzah, not his brother, was the one to feel the cart slip and reach out to steady it. Radak notes that this repetition of the carrying clarifies how Uzzah came to be the one positioned to act in the moment of crisis.
ืจืฉืดื™Rashi
ืขึดื ืึฒืจื•ึนืŸ ื”ึธืึฑืœึนื”ึดื™ื. ื”ึฒืจึตื™ ื–ึถื” ืžึดืงึฐืจึธื ืงึธืฆึธืจ, ื•ึฐื”ึตื ื‘ึธึผืึดื™ื ืขึดื ืึฒืจื•ึนืŸ ื”ึธืึฑืœึนื”ึดื™ื:
With the Ark of Elokim. This is a shortened verse, [it means to say] and they were coming with the Ark of Elokim.

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ื•ึฐื“ึธื•ึดึฃื“โ€‰ื€ ื•ึฐื›ื‡ืœึพื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ืžึฐืฉื‚ึทึฝื—ึฒืงึดื™ืึ™ ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ื‘ึผึฐื›ึนึ–ืœ ืขึฒืฆึตึฃื™ ื‘ึฐืจื•ึนืฉืึดึ‘ื™ื ื•ึผื‘ึฐื›ึดื ึผึนืจึคื•ึนืช ื•ึผื‘ึดื ึฐื‘ึธืœึดื™ืึ™ ื•ึผื‘ึฐืชึปืคึผึดึ”ื™ื ื•ึผื‘ึดืžึฐื ึทืขึทื ึฐืขึดึ–ื™ื ื•ึผึฝื‘ึฐืฆึถืœึฐืฆึฑืœึดึฝื™ืืƒ

English:

Meanwhile, David and all the House of Israel danced before GOD to [the sound of] all kinds of cypress wood [instruments],e[the sound of โ€ฆ instruments] Cf. Kimhi; the parallel passage 1 Chron. 13.8 reads โ€œwith all their might and with songs.โ€ with lyres, harps, hand-drums, sistrums, and cymbals.

The procession is accompanied by joyous music played on a wide array of instruments fashioned from cypress wood. Rashi and Radak explain that 'cypress wood' refers to the material from which the musical instruments were made, while the verse then enumerates specific instruments: kinorot, nevalim, drums, sistrums, and cymbals. The exuberant scene establishes the celebratory mood that will be tragically interrupted at the threshing floor of Nachon.
ืจืฉืดื™Rashi
ื‘ึฐึผื›ึธืœ ืขึฒืฆึตื™ ื‘ึฐืจื•ึนืฉึดืื™ื. ืฉึถืืžึฐึผืชึทืงึฐึผื ึดื™ื ืžึตื”ึถื ื›ึฐึผืœึตื™ ื–ึถืžึถืจ:
With all [instruments made of] cypress wood. Musical instruments manufactured from [cypress wood].

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทื™ึผึธื‘ึนึ–ืื•ึผ ืขึทื“ึพื’ึผึนึฃืจึถืŸ ื ึธื›ึ‘ื•ึนืŸ ื•ึทื™ึผึดืฉืึฐืœึทึจื— ืขึปื–ึผึธึœื” ืึถืœึพืึฒืจึคื•ึนืŸ ื”ึธึฝืึฑืœึนื”ึดื™ืึ™ ื•ึทื™ึผึนึฃืื—ึถื– ื‘ึผึ”ื•ึน ื›ึผึดึฅื™ ืฉืึธึฝืžึฐื˜ึ–ื•ึผ ื”ึทื‘ึผึธืงึธึฝืจืƒ

English:

But when they came to the threshing floor of Nacon, Uzzah reached out for the Ark of God and grasped it, for the oxen had stumbled.fstumbled Meaning of Heb. uncertain.

At the threshing floor of Nachon the oxen jolt the cart, and Uzzah extends his hand to steady the Ark, fearing it would fall. Radak offers a striking interpretation that 'the oxen slipped' really means the oxen themselves were undone by the Ark's holiness โ€” their limbs gave way because they were never the proper carriers in the first place. The moment crystallizes the entire crisis: a sacred object treated as ordinary cargo, requiring human hands to save it from disgrace.
ืจืฉืดื™Rashi
ื›ึดึผื™ ืฉึธืืžึฐื˜ื•ึผ ื”ึทื‘ึธึผืงึธืจ. ื›ึดึผื™ ืฉึฐืืžึธื˜ื•ึผื”ื•ึผ ื”ึทื‘ึธึผืงึธืจ ื•ึฐื ึดืขึฐื ึฐืขื•ึผื”ื•ึผ, ื•ึฐื›ึตืŸ ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ: ืดืึฒืจึตื™ ืžึฐืจึธื’ื•ึผื”ึดื™ ืชึผื•ึนืจึทื™ึธึผืืด, ื›ึฐึผืžื•ึน ืฉึถืืžึฐึผืชึทืจึฐื’ึตึผื (ื“ื‘ืจื™ื ื™ื˜:ื”): ืดื•ึฐื ึดื“ึฐึผื—ึธื” ื™ึธื“ื•ึน ื‘ึทื’ึทึผืจึฐื–ึถืŸืด, ืดื•ึฐืชึดืชึฐืžึฐืจึดื™ื’ ื™ึฐื“ึตื™ื”ึผ ื‘ึฐึผืคึทืจึฐื–ึฐืœึธืืด:
Because the ox had [made] it slip. Because the ox had [made] it slip and had shaken it And so to is Yonasan's translation, "because the ox had [made] it slip," like [Onkelus] translates [the verse], "and his hand slips on the axe" [as follows:] and his hand slips on the axe.6Substituting the hebrew word ื•ึฐื ึดื“ึฐึผื—ึธื” with the Amaraic translation, ื•ึฐืชึดืชึฐืžึฐืจึดื™ื’ denoting slipping just like he uses the same Amaraic word in our verse, i.e., ืžึฐืจึธื’ื•ึผื”ึดื™.

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึดึฝื—ึทืจึพืึทึคืฃ ื™ึฐื”ึนื•ึธื”ึ™ ื‘ึผึฐืขึปื–ึผึธึ”ื” ื•ึทื™ึผึทื›ึผึตึฅื”ื•ึผ ืฉืึธึ›ื ื”ึธืึฑืœึนื”ึดึ–ื™ื ืขึทืœึพื”ึทืฉืึผึทึ‘ืœ ื•ึทื™ึผึธึฃืžื‡ืช ืฉืึธึ”ื ืขึดึ–ื ืึฒืจึฅื•ึนืŸ ื”ึธืึฑืœึนื”ึดึฝื™ืืƒ

English:

GOD was incensed at Uzzah. And God struck him down on the spot for his indiscretion,gfor his indiscretion So Targum; 1 Chron. 13.10 reads โ€œbecause he had laid a hand on the Ark.โ€ and he died there beside the Ark of God.

Hashem strikes Uzzah dead beside the Ark for his 'indiscretion' (ื”ืฉืœ). Rashi articulates the famous kal vachomer that Uzzah failed to draw: the Ark carried its bearers across the Yarden โ€” surely it could carry itself. Metzudat David sees the sin as a failure of faith, momentarily forgetting that this was the Ark of Hashem and treating it as a mundane object that could simply fall to the ground.
ืจืฉืดื™Rashi
ืขึทืœ ื”ึทืฉึทึผืืœ. ืขึทืœ ื”ึทืฉึฐึผืื’ึธื’ึธื”, ืฉึถืื”ึธื™ึธื” ืœื•ึน ืœึดื“ึฐืจึนืฉื ืงึทืœ ื•ึธื—ึนืžึถืจ, ื ื•ึนืฉึฐื‚ืึธื™ื• ื ึธืฉึธื‚ื ื‘ึทึผื™ึทึผืจึฐื“ึตึผืŸ, ื”ื•ึผื ืขึทืฆึฐืžื•ึน ืœึนื ื›ึธึผืœ ืฉึถืื›ึตึผืŸ:
Because of his mistake. Because of his mistake, he should have expounded a fortiori [as follows:] the Ark carried its own porters in the Yardein,7When Bnei Yisroel crossed the Yardein into the land of Yisroel as stated in Yehoshua 4:11 and explained in Sotah, ibid. isn't it all the more so [that it is able to carry] itself.

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึดึฃื—ึทืจ ืœึฐื“ึธื•ึดึ”ื“ ืขึทืœึฉ ืึฒืฉืึถึจืจ ืคึผึธืจึทึงืฅ ื™ึฐื”ึนื•ึธึ›ื” ืคึผึถึ–ืจึถืฅ ื‘ึผึฐืขึปื–ึผึธึ‘ื” ื•ึทื™ึผึดืงึฐืจึธึžื ืœึทืžึผึธืงึคื•ึนื ื”ึทื”ื•ึผืึ™ ืคึผึถึฃืจึถืฅ ืขึปื–ึผึธึ”ื” ืขึทึ–ื“ ื”ึทื™ึผึฅื•ึนื ื”ึทื–ึผึถึฝื”ืƒ

English:

David was distressed because GOD had inflicted a breach upon Uzzah; and that place was named Perez-uzzah,hPerez-uzzah I.e., โ€œthe Breach of Uzzahโ€; cf. 5.20 and note. as it is still called.

David is grieved and shaken โ€” Metzudat David explains 'vayichar' here as the distress of a person who is anxious and confused, not anger directed at Hashem. The site is renamed Peretz-Uzzah, 'the breaking out against Uzzah,' a permanent geographic memorial to the day the celebratory procession became a funeral. The name itself echoes the place name Baal-Peratzim from the previous chapter, but inverts its meaning: there Hashem broke out against the enemies of Israel, here against Israel's own.

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึผึดืจึธึฅื ื“ึธื•ึดึ›ื“ ืึถืชึพื™ึฐื”ึนื•ึธึ–ื” ื‘ึผึทื™ึผึฃื•ึนื ื”ึทื”ึ‘ื•ึผื ื•ึทื™ึผึนึ•ืืžึถืจ ืึตึ›ื™ืšึฐ ื™ึธื‘ึฅื•ึนื ืึตืœึทึ–ื™ ืึฒืจึฅื•ึนืŸ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

David was afraid of GOD that day; he said, โ€œHow can I let the Ark of GOD come to me?โ€

David is overcome with fear of Hashem and questions whether the Ark can safely come to him at all. Metzudat David explains that 'David feared Hashem' means David feared the Ark of Hashem, doubting his ability to maintain the proper standards of holiness in its presence. The verse marks the emotional pivot of the chapter โ€” from public triumph to private terror โ€” and prompts the three-month detour to Oved-Edom's house.

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึฐืœึนืึพืึธื‘ึธึฃื” ื“ึธื•ึดึ—ื“ ืœึฐื”ึธืกึดึฅื™ืจ ืึตืœึธึ›ื™ื• ืึถืชึพืึฒ๏ฟฝ๏ฟฝึฅื•ึนืŸ ื™ึฐื”ึนื•ึธึ–ื” ืขึทืœึพืขึดึฃื™ืจ ื“ึผึธื•ึดึ‘ื“ ื•ึทื™ึผึทื˜ึผึตึฃื”ื•ึผ ื“ึธื•ึดึ”ื“ ื‘ึผึตึฅื™ืช ืขึนื‘ึตึฝื“ึพืึฑื“ึนึ–ื ื”ึทื’ึผึดืชึผึดึฝื™ืƒ

English:

So David would not bring the Ark of GOD to his place in the City of David; instead, David diverted it to the house of Obed-edom the Gittite.

David diverts the Ark to the home of Oved-Edom the Gitti rather than continue to Jerusalem. Rashi clarifies that Oved-Edom was a Levite and one of the gatekeepers (per Divrei HaYamim I 15:24) โ€” not a foreigner, but precisely the kind of person qualified by lineage to be near the Ark. The choice of host suggests David, having learned from the Uzzah catastrophe, now turns to one whose tribal status makes him fit to live alongside the Ark.
ืจืฉืดื™Rashi
ืขื•ึนื‘ึตื“ ืึฑื“ื•ึนื. ืœึตื•ึดื™ ื”ึธื™ึธื”, ื›ึฐึผืžื•ึน ืฉึถืื›ึธึผืชื•ึผื‘ ื‘ึฐึผื“ึดื‘ึฐืจึตื™ ื”ึทื™ึธึผืžึดื™ื (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื˜ื•:ื™ื—), ืดื•ึผืžึดืŸ ื”ึทืฉึผืื•ึนืขึฒืจึดื™ื ื”ึธื™ึธื”ืด (ืฉื):
Oveid Edom. He was a Levite as it is wriiten in Divrei Hayomim (I, 15:24) and he was one of the gatekeepers.8Of the Bais HaMikdosh.

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึตึฉืฉืึถื‘ึฉ ืึฒืจึจื•ึนืŸ ื™ึฐื”ึนื•ึธึœื” ื‘ึผึตึฃื™ืช ืขึนื‘ึตึฅื“ ืึฑื“ึนึ›ื ื”ึทื’ึผึดืชึผึดึ–ื™ ืฉืึฐืœึนืฉืึธึฃื” ื—ึณื“ึธืฉืึดึ‘ื™ื ื•ึทื™ึฐื‘ึธึงืจึถืšึฐ ื™ึฐื”ึนื•ึธึ›ื” ืึถืชึพืขึนื‘ึตึฅื“ ืึฑื“ึนึ–ื ื•ึฐืึถืชึพื›ึผื‡ืœึพื‘ึผึตื™ืชึฝื•ึนืƒ

English:

The Ark of GOD remained in the house of Obed-edom the Gittite three months, and GOD blessed Obed-edom and his whole household.

For three months the Ark dwells in Oved-Edom's house and his household is dramatically blessed. Rashi, citing the Talmud (Berakhot 63b) and Divrei HaYamim I 26:5-8, identifies the blessing as miraculous fertility: his wife and eight daughters-in-law each bore six children in a single pregnancy, totaling sixty-two descendants. Radak adds that the blessing extended to wealth and prosperity in every domain โ€” proof that the Ark, properly housed, brings life rather than death.
ืจืฉืดื™Rashi
ื•ึทื™ึฐื‘ึธืจึถืšึฐ ื”ืณ ื•ึฐื’ื•ึนืณ. ืึดืฉึฐืืชึผื•ึน ื•ึผืฉึฐืืžื•ึนื ึถื” ื›ึทึผืœึผื•ึนืชึถื™ื”ึธ ื™ึธืœึฐื“ื•ึผ ืฉึดืืฉึธึผืื” ื‘ึธึผื ึดื™ื ื‘ึฐึผื›ึถืจึถืก ืึถื—ึธื“, ืฉึถืื ึถึผืึฑืžึทืจ (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื›ื•:ื”): ืดืคึฐืขึปืœึฐืชึทึผื™ ื”ึทืฉึฐึผืืžึดื™ื ึดื™ืด, ืดืฉึดืืฉึดึผืื™ื ื•ึผืฉึฐืื ึทื™ึดื ืœึฐืขึนื‘ึตื“ ืึฑื“ื•ึนืืด:
And Hashem blessed. His wife and her eight daughters-in-law each gave birth to six children in one stomach9Pregnancy. as it is said, (Divrei Hayomim I, 26:5โ€“8) "Poualti, the eigth10Child of Oveid Edom.โ€ฆ sixty-two [belonging] to Oveid Edom.11See Berachos 63b.

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึทื™ึผึปื’ึผึทึ—ื“ ืœึทืžึผึถึฃืœึถืšึฐ ื“ึผึธื•ึดื“ึฎ ืœึตืืžึนืจึ’ ื‘ึผึตืจึทึฃืšึฐ ื™ึฐื”ึนื•ึธึ—ื” ืึถืชึพื‘ึผึตึจื™ืช ืขึนื‘ึตึคื“ ืึฑื“ึนืึ™ ื•ึฐืึถืชึพื›ึผื‡ืœึพืึฒืฉืึถืจึพืœึ”ื•ึน ื‘ึผึทืขึฒื‘ึ–ื•ึผืจ ืึฒืจึฃื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ‘ื™ื ื•ึทื™ึผึตึฃืœึถืšึฐ ื“ึผึธื•ึดึ—ื“ ื•ึทื™ึผึทึฉืขึทืœึฉ ืึถืชึพืึฒืจึจื•ึนืŸ ื”ึธืึฑืœึนื”ึดึœื™ื ืžึดื‘ึผึตึจื™ืช ืขึนื‘ึตึฅื“ ืึฑื“ึนึ›ื ืขึดึฅื™ืจ ื“ึผึธื•ึดึ–ื“ ื‘ึผึฐืฉื‚ึดืžึฐื—ึธึฝื”ืƒ

English:

It was reported to King David: โ€œGOD has blessed Obed-edomโ€™s house and all that belongs to him because of the Ark of God.โ€ iVv. 12bโ€“14 are found, with variations, in 1 Chron. 15.25โ€“27; vv. 15โ€“19a, with variations, in 1 Chron. 15.28โ€“16.3; vv. 19bโ€“20a, with variations, in 1 Chron. 16.43. Thereupon David went and brought up the Ark of God from the house of Obed-edom to the City of David, amid rejoicing.

When David hears of the blessing on Oved-Edom's house, his fear turns back to resolve and he sets out to bring the Ark up 'with joy.' Metzudat David emphasizes that Oved-Edom received this exceptional blessing only once the Ark dwelt with him โ€” proving that the Ark's holy power is constructive, not destructive, when approached correctly. The lesson now learned, David is ready to renew the procession with proper reverence.

ืคืกื•ืง ื™ืดื’ ยท Verse 13

Hebrew:

ื•ึทื™ึฐื”ึดึ—ื™ ื›ึผึดึงื™ ืฆึธืขึฒื“ึ›ื•ึผ ื ึนืฉื‚ึฐืึตึฅื™ ืึฒืจื•ึนืŸึพื™ึฐื”ึนื•ึธึ–ื” ืฉืึดืฉืึผึธึฃื” ืฆึฐืขึธื“ึดึ‘ื™ื ื•ึทื™ึผึดื–ึฐื‘ึผึทึฅื— ืฉืึ–ื•ึนืจ ื•ึผืžึฐืจึดึฝื™ืืƒ

English:

When the bearers of the Ark of GOD had moved forward six paces, he sacrificed an ox and a fatling.jan ox and a fatling 4QSamแตƒ reads โ€œseven oxen and seven [rams]โ€; cf. 1 Chron. 15.26.

This time the Ark is borne on the shoulders of the Levites โ€” exactly as the Torah requires โ€” and after the first six steps David sacrifices an ox and a fatling. Radak suggests six steps was precisely the distance Uzzah had reached before being struck; once the bearers safely passed that fateful threshold, gratitude offerings were due. The Talmud (Sotah 35b) finds in this verse the principle that the Ark 'carries its bearers' โ€” once the Levites felt no weight, they understood Hashem was helping them.

ืคืกื•ืง ื™ืดื“ ยท Verse 14

Hebrew:

ื•ึฐื“ึธื•ึดึ›ื“ ืžึฐื›ึทืจึฐื›ึผึตึฅืจ ื‘ึผึฐื›ื‡ืœึพืขึนึ–ื– ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐื“ึธื•ึดึ•ื“ ื—ึธื’ึ–ื•ึผืจ ืึตืคึฅื•ึนื“ ื‘ึผึธึฝื“ืƒ

English:

David whirled with all his might before GOD; David was girt with a linen ephod.

David dances 'with all his might' before Hashem, girded in a linen ephod. Radak explains 'mecharker' as dancing with all one's strength and inner concentration, while the Targum renders it as 'praising.' The 'efod bad' was not a priestly garment per se but a simple linen tunic worn by those devoted to divine service โ€” Metzudat David notes Shmuel wore one as a child (1 Samuel 2:18) โ€” signaling David's deliberate identification with humble servants of Hashem rather than with royal pomp.
ืจืฉืดื™Rashi
ืžึฐื›ึทืจึฐื›ึตึผืจ. ืžึฐืจึทืงึตึผื“: ืึตืคื•ึนื“ ื‘ึธึผื“. ืžึฐืขึดื™ืœ ื‘ึผื•ึผืฅ, ืคื•ืจืฆื™ื™ื ืดื˜ ื‘ืœืขืดื–, ื•ึฐื™ื•ึนื ึธืชึธืŸ ืชึดึผืจึฐื’ึตึผื: ืดื›ึทึผืจึฐื“ึผื•ึนื˜ืด, ื•ึฐื›ึตืŸ ืชึดึผืจึฐื’ึตึผื ื™ื•ึนื ึธืชึธืŸ ืณืžึฐืขึดื™ืœึดื™ืืณ ื“ึฐึผืชึธืžึธืจ ืึฒื—ื•ึนืช ืึทื‘ึฐืฉึธืืœื•ึนื (ืฉืžื•ืืœ ื‘ ื™ื’:ื™ื—), ืดื›ึทึผืจึฐื“ึผื•ึนื˜ึดื™ืŸืด:
Danced. Danced. Linen robe. A linen robe, Foursaint in O.F. Yonasan translated, robe as Yonasan also translated "the robes of Tomor, the sister of Avsholom," robes (Further, 13:18)
ืจื“ืดืงRadak
ืžื›ืจื›ืจ ื‘ื›ืœ ืขื•ื–. ืžืจืงื“ ื‘ื›ืœ ื›ื—ื• ื•ื›ื•ื•ื ืชื• ื•ื™"ืช ืžืฉื‘ื—: ืืคื•ื“ ื‘ื“. ื—ื’ื•ืจ ื‘ืืคื•ื“ ื‘ื“ ื ืจืื” ื›ื™ ื–ื” ื”ืžืœื‘ื•ืฉ ืœื›ื‘ื•ื“ ื”ื™ื• ืœื•ื‘ืฉื™ื ืื•ืชื• ื•ื›ืŸ ืืžืจ ื”ื›ืชื•ื‘ ืฉืžื ื™ื ื•ื—ืžืฉื” ื ื•ืฉืื™ ืืคื•ื“ ื‘ื“ ื•ืœื ื”ื™ื” ืžื‘ื’ื“ื™ ื›ื”ื•ื ื” ืœืคื™ื›ืš ื”ื™ื” ืžื•ืชืจ ื›ืœ ืื“ื ืœืœื•ื‘ืฉื• ื•ืืฃ ืขืœ ืคื™ ืฉืื™ื ื• ื›ื”ืŸ ื•ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ืžื›ื•ืจื‘ืœ ื‘ืžืขื™ืœ ื‘ื•ืฅ ื•ื”ื•ื ื”ืžืขื™ืœ ื”ื•ื ื”ืืคื•ื“ ื•ื›ืŸ ืชื™ืจื’ื ื™ื•ื ืชืŸ ืื•ืชื• ื‘ืœืฉื•ืŸ ืื—ืจ ืชืจื’ื ืืคื•ื“ ื‘ื“ ื›ืจื“ื•ื˜ ื“ื‘ื•ืฅ ื•ืชืจื’ื ื›ื™ ื›ืŸ ืชืœื‘ืฉื ื” ื‘ื ื•ืช ื”ืžืœืš ื”ื‘ืชื•ืœื•ืช ืžืขื™ืœื™ื ื›ืจื“ื•ื˜ื™ืŸ ืื‘ืœ ืืคื•ื“ ื•ืžืขื™ืœ ื”ื›ืชื•ื‘ื™ื ื‘ืชื•ืจื” ื”ื ื›ืœ ืื—ื“ ื‘ื’ื“ ื‘ืคื ื™ ืขืฆืžื• ืื™ืŸ ื–ื” ื›ืžื• ื–ื” ืฉืžื‘ื•ืืจ ื‘ืชื•ืจื”:
"And David danced before HaShem with all his might" - Danced with all his strength and concentration. And its targum is "praised."

ืคืกื•ืง ื˜ืดื• ยท Verse 15

Hebrew:

ื•ึฐื“ึธื•ึดื“ึ™ ื•ึฐื›ื‡ืœึพื‘ึผึตึฃื™ืช ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืžึทืขึฒืœึดึ–ื™ื ืึถืชึพืึฒืจึฃื•ึนืŸ ื™ึฐื”ึนื•ึธึ‘ื” ื‘ึผึดืชึฐืจื•ึผืขึธึ–ื” ื•ึผื‘ึฐืงึฅื•ึนืœ ืฉืื•ึนืคึธึฝืจืƒ

English:

Thus David and all the House of Israel brought up the Ark of GOD with shouts and with blasts of the horn.

ืคืกื•ืง ื˜ืดื– ยท Verse 16

Hebrew:

ื•ึฐื”ึธื™ึธื”ึ™ ืึฒืจึฃื•ึนืŸ ื™ึฐื”ึนื•ึธึ”ื” ื‘ึผึธึ–ื ืขึดึฃื™ืจ ื“ึผึธื•ึดึ‘ื“ ื•ึผืžึดื™ื›ึทึจืœ ื‘ึผึทืชึพืฉืึธืึœื•ึผืœ ื ึดืฉืึฐืงึฐืคึธึฃื”โ€‰ื€ ื‘ึผึฐืขึทึฃื“ ื”ึทื—ึทืœึผึ—ื•ึนืŸ ื•ึทืชึผึตึจืจึถื ืึถืชึพื”ึทืžึผึถึคืœึถืšึฐ ื“ึผึธื•ึดื“ึ™ ืžึฐืคึทื–ึผึตึคื– ื•ึผืžึฐื›ึทืจึฐื›ึผึตืจึ™ ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ”ื” ื•ึทืชึผึดึฅื‘ึถื– ืœึ–ื•ึน ื‘ึผึฐืœึดื‘ึผึธึฝื”ึผืƒ

English:

As the Ark of GOD entered the City of David, Michal daughter of Saul looked out of the window and saw King David leaping and whirling before GOD; and she despised him for it.

As the Ark enters the City of David, Michal watches from a window and despises David in her heart for his undignified dancing. The narrator pointedly calls her 'daughter of Shaul' rather than David's wife, hinting at the dynastic clash beneath this domestic scene. Radak observes that Michal kept her contempt private at first, only voicing it once David came home โ€” the chapter contrasts royal house ideology (Shaul's) with covenantal kingship (David's).
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
ื•ืชื‘ื– ืœื• ื‘ืœื‘ื”. ื‘ื–ืชื” ืื•ืชื• ื‘ืœื‘ื”, ื›ื™ ื—ืฉื‘ื” ืฉืื™ืŸ ื–ื” ืžื“ืจืš ื”ืžืœืš, ื•ืืฃ ืœืคื ื™ ื”ืืจื•ืŸ:
"And she despised him in her heart"- She despised him in her heart because she thought that this was not conduct for the king, especially before the ark.
ืจื“ืดืงRadak
ืžืคื–ื– ื•ืžื›ืจื›ืจ. ืžืคื–ื– ื’ื ื›ืŸ ื›ืžื• ืžืจืงื“ ืืœื ืฉื”ื ื‘ืขื ื™ื ื™ื ืฉื•ื ื™ื ื–ื” ืžื–ื” ืื• ื™ื”ื™ื” ื”ื›ืœ ื‘ืขื ื™ืŸ ืื—ื“ ื•ื”ื›ืคืœ ืœืจื•ื‘ ื”ืจืงื•ื“ ื•ื™"ืช ืžืจืงื“ ื•ืžืฉื‘ื— ื•ื‘ืžืงื•ืžื• ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ืžืจืงื“ ื•ืžืฉื—ืง: ื•ืชื‘ื– ืœื• ื‘ืœื‘ื”. ื›ืจืื•ืชื” ืื•ืชื• ืžืŸ ื”ื—ืœื•ืŸ ื‘ื–ืชื” ืื•ืชื• ื‘ืœื‘ื” ื›ื™ ื—ืฉื‘ื” ื›ื™ ืื™ืŸ ื›ื‘ื•ื“ ื”ืžืœืš ืœื”ืชื ื”ื’ ื›ืžื ื”ื’ ื”ื“ื™ื•ื˜ ืืคื™' ืœืคื ื™ ื”ืืจื•ืŸ ื•ืื—"ื› ื›ืฉื”ืœืš ืœื‘ื™ืชื• ืืžืจื” ื‘ืคื™ื” ืžื” ื ื›ื‘ื“ ื”ื™ื•ื ื•ื’ื•':
And she despised him in her heart - When she saw him from the window, she despised him in her heart because she thought it was not honorable for the king to behave in the manner of the common people, even before the ark, and afterwards, when he went to his house, she said directly, "What was honored today..."

ืคืกื•ืง ื™ืดื– ยท Verse 17

Hebrew:

ื•ึทื™ึผึธื‘ึดึœืื•ึผ ืึถืชึพืึฒืจึฃื•ึนืŸ ื™ึฐื”ึนื•ึธึ—ื” ื•ึทื™ึผึทืฆึผึดึคื’ื•ึผ ืึนืชื•ึนึ™ ื‘ึผึดืžึฐืงื•ึนืžึ”ื•ึน ื‘ึผึฐืชึฃื•ึนืšึฐ ื”ึธืึนึ”ื”ึถืœ ืึฒืฉืึถึฅืจ ื ึธื˜ึธื”ึพืœึ–ื•ึน ื“ึผึธื•ึดึ‘ื“ ื•ึทื™ึผึทึจืขึทืœ ื“ึผึธื•ึดึฅื“ ืขึนืœึ›ื•ึนืช ืœึดืคึฐื ึตึฅื™ ื™ึฐื”ึนื•ึธึ–ื” ื•ึผืฉืึฐืœึธืžึดึฝื™ืืƒ

English:

They brought in the Ark of GOD and set it up in its place inside the tent that David had pitched for it, and David sacrificed burnt offerings and offerings of well-being before GOD.

The Ark is set in its prepared place inside the tent David pitched for it, and he offers olot and shelamim. Radak explains David deliberately housed the Ark under a curtain rather than a roofed building because he knew Jerusalem would one day be the site of the eternal Beit HaMikdash โ€” and until then, the Ark should remain in a tent like the original Mishkan. The arrangement is provisional yet sacred, looking forward to Shlomo's permanent house.

ืคืกื•ืง ื™ืดื— ยท Verse 18

Hebrew:

ื•ึทื™ึฐื›ึทึฃืœ ื“ึผึธื•ึดึ”ื“ ืžึตื”ึทืขึฒืœึฅื•ึนืช ื”ึธืขื•ึนืœึธึ–ื” ื•ึฐื”ึทืฉืึผึฐืœึธืžึดึ‘ื™ื ื•ึทื™ึฐื‘ึธึฃืจึถืšึฐ ืึถืชึพื”ึธืขึธึ”ื ื‘ึผึฐืฉืึตึ–ื ื™ึฐื”ึนื•ึธึฅื” ืฆึฐื‘ึธืึฝื•ึนืชืƒ

English:

When David finished sacrificing the burnt offerings and the offerings of well-being, he blessed the people in the name of GOD of Hosts.

ืคืกื•ืง ื™ืดื˜ ยท Verse 19

Hebrew:

ื•ึทื™ึฐื—ึทืœึผึตึจืง ืœึฐื›ื‡ืœึพื”ึธืขึธึœื ืœึฐื›ื‡ืœึพื”ึฒืžึฃื•ึนืŸ ื™ึดืฉื‚ึฐืจึธืึตืœึฎ ืœึฐืžึตืึดึฃื™ืฉื ื•ึฐืขึทื“ึพืึดืฉืึผึธื”ึ’ ืœึฐืึดึ—ื™ืฉื ื—ึทืœึผึทึฅืช ืœึถึ™ื—ึถืึ™ ืึทื—ึทึ”ืช ื•ึฐืึถืฉืึฐืคึผึธึฃืจ ืึถื—ึธึ”ื“ ื•ึทืึฒืฉืึดื™ืฉืึธึ–ื” ืึถื—ึธึ‘ืช ื•ึทื™ึผึตึฅืœึถืšึฐ ื›ึผื‡ืœึพื”ึธืขึธึ–ื ืึดึฅื™ืฉื ืœึฐื‘ึตื™๏ฟฝ๏ฟฝึฝื•ึนืƒ

English:

And he distributed among all the peopleโ€”the entire multitude of Israel, man and woman alikeโ€”to each a loaf of bread, a cake made in a pan, and a raisin cake.kcake made in a panโ€ฆraisin cake Meaning of Heb. uncertain. Then all the people left for their homes.

David distributes food to every Israelite, man and woman alike โ€” a loaf of bread, a portion of meat, and a flask of wine. Rashi (citing Pesachim 36b) reads 'eshpar' as 'one-sixth of a bull' (echad mishishah befar) and 'ashishah' as a flask of wine. The royal generosity transforms the procession into a covenantal feast: the king who has just abased himself before Hashem now elevates every citizen by his hand.
ืจืฉืดื™Rashi
ื•ึฐืึถืฉึฐืืคึธึผืจ. ืึถื—ึธื“ ืžึดืฉึดึผืืฉึธึผืื” ื‘ึฐึผืคึทืจ (ืคืกื—ื™ื ืœื• ื‘): ืึฒืฉึดืื™ืฉึธืื” ืึทื—ึทืช. ื’ึทึผืจึฐื‘ึธึผื ื“ึฐึผื—ึทืžึฐืจึธื (ืฉื):
A portion of meat. One sixth of a cow. A jug [of wine]. A jug of wine.

ืคืกื•ืง ื›ืณ ยท Verse 20

Hebrew:

ื•ึทื™ึผึธึฅืฉืื‡ื‘ ื“ึผึธื•ึดึ–ื“ ืœึฐื‘ึธืจึตึฃืšึฐ ืึถืชึพื‘ึผึตื™ืชึ‘ื•ึนย {ืก}ย ย ย ย ย ย ย ย ื•ึทืชึผึตืฆึตึžื ืžึดื™ื›ึทึคืœ ื‘ึผึทืชึพืฉืึธืื•ึผืœึ™ ืœึดืงึฐืจึทึฃืืช ื“ึผึธื•ึดึ”ื“ ื•ึทืชึผึนึ—ืืžึถืจ ืžึทื”ึพื ึผึดื›ึฐื‘ึผึทึจื“ ื”ึทื™ึผึœื•ึนื ืžึถึฃืœึถืšึฐ ื™ึดืฉื‚ึฐืจึธืึตึ—ืœ ืึฒืฉืึถึจืจ ื ึดื’ึฐืœึธึคื” ื”ึทื™ึผื•ึนืึ™ ืœึฐืขึตื™ื ึตื™ึ™ ืึทืžึฐื”ึฃื•ึนืช ืขึฒื‘ึธื“ึธึ”ื™ื• ื›ึผึฐื”ึดื’ึผึธืœึฅื•ึนืช ื ึดื’ึฐืœึ–ื•ึนืช ืึทื—ึทึฅื“ ื”ึธืจึตืงึดึฝื™ืืƒ

English:

David went home to greet his household. And Michal daughter of Saul came out to meet David and said, โ€œDidnโ€™t the king of Israel do himself honor todayโ€”exposing himself today in the sight of the maidservants of his subjects, as one of the riffraff might expose himself!โ€

David returns home to bless his household, but Michal intercepts him with bitter sarcasm: 'How honored was the king of Israel today!' Metzudat David explains her cutting question as inverted irony โ€” she truly means he disgraced himself in the eyes of his servants' maidservants by behaving 'like one of the empty ones' (rekim). Radak preserves the famous midrashic exchange: Michal claimed Shaul's house was modest, while David retorted that Shaul's house pursued personal honor at the expense of Hashem's, whereas he willingly diminishes himself for his Maker's glory.
ืจืฉืดื™Rashi
ืึทื—ึทื“ ื”ึธืจึตืงึดื™ื. (ืชืจื’ื•ื:) ืดื—ึทื“ ืžึดืŸ ืกึฐืจึดื™ืงึทื™ึธึผืืด:
One of the riff-raff. [Targum Yonasan translates:] One of the riff-raff.

ืคืกื•ืง ื›ืดื ยท Verse 21

Hebrew:

ื•ึทื™ึผึนึฃืืžึถืจ ื“ึผึธื•ึดื“ึฎ ืึถืœึพืžึดื™ื›ึทืœึ’ ืœึดืคึฐื ึตึฃื™ ื™ึฐื”ึนื•ึธึ—ื” ืึฒืฉืึถึจืจ ื‘ึผึธื—ึทืจึพื‘ึผึดึคื™ ืžึตึฝืึธื‘ึดื™ืšึฐึ™ ื•ึผืžึดื›ึผื‡ืœึพื‘ึผึตื™ืชึ”ื•ึน ืœึฐืฆึทื•ึผึบึจืช ืึนืชึดึฅื™ ื ึธื’ึดึ›ื™ื“ ืขึทืœึพืขึทึฅื ื™ึฐื”ึนื•ึธึ–ื” ืขึทืœึพื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึฐืฉื‚ึดื—ึทืงึฐืชึผึดึ–ื™ ืœึดืคึฐื ึตึฅื™ ื™ึฐื”ึนื•ึธึฝื”ืƒ

English:

David answered Michal, โ€œIt was before GODโ€”who chose me instead of your father and all his family and appointed me ruler over Israel, GODโ€™s people! I will dance before GOD

David answers with theological precision: his dance was 'before Hashem,' the very God who chose him over Shaul and his entire house to rule Israel. Radak captures the logic โ€” the One who elevated David is the One before whom David must humble himself; royal dignity is meaningless beside divine presence. The pointed reference to 'your father and all his house' frames Michal's contempt as a continuation of Shaul's failed model of kingship rather than a personal slight.

ืคืกื•ืง ื›ืดื‘ ยท Verse 22

Hebrew:

ื•ึผื ึฐืงึทืœึผึนึคืชึดื™ ืขื•ึนื“ึ™ ืžึดื–ึผึนึ”ืืช ื•ึฐื”ึธื™ึดึฅื™ืชึดื™ ืฉืึธืคึธึ–ืœ ื‘ึผึฐืขึตื™ื ึธึ‘ื™ ื•ึฐืขึดืึพื”ึธึฝืึฒืžึธื”ื•ึนืชึ™ ืึฒืฉืึถึฃืจ ืึธืžึทึ”ืจึฐืชึผึฐ ืขึดืžึผึธึ–ื ืึดื›ึผึธื‘ึตึฝื“ึธื”ืƒ

English:

and dishonor myself even more, and be low in my ownlmy own Septuagint reads โ€œyour.โ€ esteem; but among the maidservants that you speak of I will be honored.โ€

David doubles down: he will become even more lowly than this, even abject in his own eyes, because true honor among the maidservants Michal mocked is earned precisely through such humility. Rashi explains that the maidservants do not despise him but rather esteem him because of his self-effacement before Hashem. The verse articulates the chapter's central reversal โ€” that authentic kingly honor flows from acknowledging the higher Kingship rather than guarding one's own.
ืจืฉืดื™Rashi
ื•ึผื ึฐืงึทืœึนึผืชึดื™ ืขื•ึนื“. ืœึฐืคึธื ึธื™ื•, ื™ื•ึนืชึตืจ ืžึดื–ึนึผืืช ืฉึถืื”ึฒืงึดืœึผื•ึนืชึดื™ ื‘ึฐึผืขึทืฆึฐืžึดื™ ืขึทืชึธึผื”: ืขึดืžึธึผื ืึถื›ึธึผื‘ึตื“ึธื”. ืึตื™ื ึธื ืžึฐื‘ึทื–ึดึผื™ืŸ ืื•ึนืชึดื™, ืึถืœึธึผื ื—ึธืฉืื•ึผื‘ ืึฒื ึดื™ ื‘ึฐึผืขึตื™ื ึตื™ื”ึถื ืขึทืœ ื–ึนืืช:
[Had] I made light even more. Before Him [even] more then this [that] I made light of myself now. I would be more honoured among them. They do not ridicule me but I am important in their eyes becasue of this.

ืคืกื•ืง ื›ืดื’ ยท Verse 23

Hebrew:

ื•ึผืœึฐืžึดื™ื›ึทืœึ™ ื‘ึผึทืชึพืฉืึธืึ”ื•ึผืœ ืœึนืึพื”ึธึฅื™ึธื” ืœึธึ–ื”ึผ ื™ึธึ‘ืœึถื“ ืขึทึ–ื“ ื™ึฅื•ึนื ืžื•ึนืชึธึฝื”ึผืƒย {ืค}

English:

So to her dying day Michal daughter of Saul had no children.

The chapter closes with the stark notice that Michal had no child until her dying day. Rashi clarifies the chronological problem: she did have children before this incident (Yisroam in 2 Samuel 3:5, see Rashi there), but from this day onward her womb was sealed. Metzudat David states it plainly as a punishment for despising David's lowering of himself before the Ark, while Radak preserves the midrashic tradition that she did bear a child on the very day of her death โ€” making the sealing of her line the chapter's final, irreversible verdict on Shaul's house.
ืจืฉืดื™Rashi
ืœึนื ื”ึธื™ึธื” ืœึธื”ึผ ื™ึธืœึถื“. ืžึตืื•ึนืชื•ึน ื”ึทื™ึผื•ึนื ื•ึธื”ึธืœึฐืึธื”:
Had no child From that day on.12Prior to that day, she did have a child, Yisroam mentioned earlier (Shmuel II, 3:5), see Rashi there.

โ† II Samuel 5 | II Samuel 7 โ†’

Back to II Samuel | Back to Nach Yomi

Last updated on
Chapter 5Chapter 7