Morality and Halakhah
(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר (ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
(1) The LORD spoke to Moses, saying: (2) Speak to the whole Israelite community and say to them: You shall be holy, for I, the LORD your God, am holy.

(א) אל כל עדת בני ישראל ..."קדושים תהיו" - הוו פרושים מן העריות ומן העבירה שכל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה לשון רש"י אבל בתורת כהנים (פרשה א ב) ראיתי סתם פרושים תהיו וכן שנו שם (שמיני פרק יב ג) והתקדשתם והייתם קדושים כי קדוש אני כשם שאני קדוש כך אתם תהיו קדושים כשם שאני פרוש כך אתם תהיו פרושים

ולפי דעתי אין הפרישות הזו לפרוש מן העריות כדברי הרב אבל הפרישות היא המוזכרת בכל מקום בתלמוד שבעליה נקראים פרושים והענין כי התורה הזהירה בעריות ובמאכלים האסורים והתירה הביאה איש באשתו ואכילת הבשר והיין א"כ ימצא בעל התאוה מקום להיות שטוף בזמת אשתו או נשיו הרבות ולהיות בסובאי יין בזוללי בשר למו וידבר כרצונו בכל הנבלות שלא הוזכר איסור זה בתורה והנה יהיה נבל ברשות התורה לפיכך בא הכתוב אחרי שפרט האיסורים שאסר אותם לגמרי וצוה בדבר כללי שנהיה פרושים מן המותרות...

(1) To all the congregation of the Children of Israel: ..."You shall be holy"-- "One should be separate from sexual transgressions and from sin, for any place that one finds a fence [before] sexual transgressions, one [also] finds holiness (kedusha)" - this is the language of Rashi. But in Sifra, Kedoshim, Section 1, Chapter 2, I saw only, "You shall be holy." And [so,] they learned there (Sifra, Shemini, Chapter 12:3), "'And you shall sanctify yourselves and be holy, since holy am I' (Leviticus 11:44) - Just like I am holy, you should be holy; just like I am separate, you should be separate."

But according to my opinion, this separation is not to separate from sexual transgressions, like the words of the rabbi (Rashi). But [rather], the separation is the one mentioned in every place in the Talmud where its [practitioners] are called those that have separated themselves (perushim). And the matter is [that] the Torah prohibited sexual transgressions and forbidden foods, and permitted sexual relations between husband and wife and the eating of meat and [the drinking of] wine. If so, a desirous person will find a place to be lecherous with his wife or his many wives, or to be among the guzzlers of wine and the gluttons of meat. He will speak as he pleases about all the vulgarities, the prohibition of which is not mentioned in the Torah. And behold, he would be a scoundrel with the permission of the Torah. Therefore, Scripture came, after it specified the prohibitions that it completely forbade, and commanded a more general [rule] - that we should be separated from [indulgence of] those things that are permissible...

כיום, בפיהם של אנשים שונים, לפעמים יוצא הביטוי בטעות מכוונתו המקורית של הרמב"ן. הרמב"ן אמר זאת על דרך הלצה בלבד, ולא התכוון לומר שהתורה באמת מרשה התנהלות כזו: אמנם כתב "ברשות התורה", אבל כוונתו הייתה כך - אם לא שהתורה הייתה אוסרת זאת כאן, יכול היה להיות נבל שהוא ברשות התורה. עכשיו שהתורה אסרה זאת, הרי שכל נבל הוא איננו ברשות התורה. מי שמשתמש בביטוי מתוך מחשבה שהתנהלות כזו היא אכן ברשות התורה, חוטא לכוונתו המקורית של הביטוי, שבא לומר "נבל שהוא כביכול ברשות התורה, אבל איננו ברשותה".

- ויקיפידה, "נבל ברשות התורה"

"These days, in the mouths of various people, you sometimes find the expression [naval birshut haTorah] misused from the Ramban's original intention. The Ramban meant it only as a jest, he never meant that the Torah actually allows behaviour like this: while he wrote "with the permission of the Torah" what we meant was -- if the Torah had not forbidden such action here, one might have thought one could be a scoundrel with the permission of the Torah. Now that the Torah forbade it, we know that any[one who acts like a] scoundrel is not [doing so] with the permission of the Torah. One who uses this expression with the intention of implying that behavior like this is truly with the permission of the Torah mistakes the original use of the expression, which is best understood as "a scoundrel who one might have thought is acting with the permission of the Torah is not truly with her [Torah's] permission."

- Wikipedia (Hebrew), "Scoundrel with the permission of the Torah"

(א) וַיָּ֣מָת שְׁמוּאֵ֔ל וַיִּקָּבְצ֤וּ כָל־יִשְׂרָאֵל֙ וַיִּסְפְּדוּ־ל֔וֹ וַיִּקְבְּרֻ֥הוּ בְּבֵית֖וֹ בָּרָמָ֑ה וַיָּ֣קָם דָּוִ֔ד וַיֵּ֖רֶד אֶל־מִדְבַּ֥ר פָּארָֽן׃ (ס) (ב) וְאִ֨ישׁ בְּמָע֜וֹן וּמַעֲשֵׂ֣הוּ בַכַּרְמֶ֗ל וְהָאִישׁ֙ גָּד֣וֹל מְאֹ֔ד וְל֛וֹ צֹ֥אן שְׁלֹֽשֶׁת־אֲלָפִ֖ים וְאֶ֣לֶף עִזִּ֑ים וַיְהִ֛י בִּגְזֹ֥ז אֶת־צֹאנ֖וֹ בַּכַּרְמֶֽל׃ (ג) וְשֵׁ֤ם הָאִישׁ֙ נָבָ֔ל וְשֵׁ֥ם אִשְׁתּ֖וֹ אֲבִגָ֑יִל וְהָאִשָּׁ֤ה טֽוֹבַת־שֶׂ֙כֶל֙ וִ֣יפַת תֹּ֔אַר וְהָאִ֥ישׁ קָשֶׁ֛ה וְרַ֥ע מַעֲלָלִ֖ים וְה֥וּא כלבו [כָלִבִּֽי׃] (ד) וַיִּשְׁמַ֥ע דָּוִ֖ד בַּמִּדְבָּ֑ר כִּֽי־גֹזֵ֥ז נָבָ֖ל אֶת־צֹאנֽוֹ׃ (ה) וַיִּשְׁלַ֥ח דָּוִ֖ד עֲשָׂרָ֣ה נְעָרִ֑ים וַיֹּ֨אמֶר דָּוִ֜ד לַנְּעָרִ֗ים עֲל֤וּ כַרְמֶ֙לָה֙ וּבָאתֶ֣ם אֶל־נָבָ֔ל וּשְׁאֶלְתֶּם־ל֥וֹ בִשְׁמִ֖י לְשָׁלֽוֹם׃ (ו) וַאֲמַרְתֶּ֥ם כֹּ֖ה לֶחָ֑י וְאַתָּ֤ה שָׁלוֹם֙ וּבֵיתְךָ֣ שָׁל֔וֹם וְכֹ֥ל אֲשֶׁר־לְךָ֖ שָׁלֽוֹם׃ (ז) וְעַתָּ֣ה שָׁמַ֔עְתִּי כִּ֥י גֹזְזִ֖ים לָ֑ךְ עַתָּ֗ה הָרֹעִ֤ים אֲשֶׁר־לְךָ֙ הָי֣וּ עִמָּ֔נוּ לֹ֣א הֶכְלַמְנ֗וּם וְלֹֽא־נִפְקַ֤ד לָהֶם֙ מְא֔וּמָה כָּל־יְמֵ֖י הֱיוֹתָ֥ם בַּכַּרְמֶֽל׃ (ח) שְׁאַ֨ל אֶת־נְעָרֶ֜יךָ וְיַגִּ֣ידוּ לָ֗ךְ וְיִמְצְא֨וּ הַנְּעָרִ֥ים חֵן֙ בְּעֵינֶ֔יךָ כִּֽי־עַל־י֥וֹם ט֖וֹב בָּ֑נוּ תְּנָה־נָּ֗א אֵת֩ אֲשֶׁ֨ר תִּמְצָ֤א יָֽדְךָ֙ לַעֲבָדֶ֔יךָ וּלְבִנְךָ֖ לְדָוִֽד׃ (ט) וַיָּבֹ֙אוּ֙ נַעֲרֵ֣י דָוִ֔ד וַיְדַבְּר֧וּ אֶל־נָבָ֛ל כְּכָל־הַדְּבָרִ֥ים הָאֵ֖לֶּה בְּשֵׁ֣ם דָּוִ֑ד וַיָּנֽוּחוּ׃ (י) וַיַּ֨עַן נָבָ֜ל אֶת־עַבְדֵ֤י דָוִד֙ וַיֹּ֔אמֶר מִ֥י דָוִ֖ד וּמִ֣י בֶן־יִשָׁ֑י הַיּוֹם֙ רַבּ֣וּ עֲבָדִ֔ים הַמִּתְפָּ֣רְצִ֔ים אִ֖ישׁ מִפְּנֵ֥י אֲדֹנָֽיו׃ (יא) וְלָקַחְתִּ֤י אֶת־לַחְמִי֙ וְאֶת־מֵימַ֔י וְאֵת֙ טִבְחָתִ֔י אֲשֶׁ֥ר טָבַ֖חְתִּי לְגֹֽזְזָ֑י וְנָֽתַתִּי֙ לַֽאֲנָשִׁ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתִּי אֵ֥י מִזֶּ֖ה הֵֽמָּה׃ (יב) וַיַּהַפְכ֥וּ נַעֲרֵֽי־דָוִ֖ד לְדַרְכָּ֑ם וַיָּשֻׁ֙בוּ֙ וַיָּבֹ֔אוּ וַיַּגִּ֣דוּ ל֔וֹ כְּכֹ֖ל הַדְּבָרִ֥ים הָאֵֽלֶּה׃ (יג) וַיֹּאמֶר֩ דָּוִ֨ד לַאֲנָשָׁ֜יו חִגְר֣וּ ׀ אִ֣ישׁ אֶת־חַרְבּ֗וֹ וַֽיַּחְגְּרוּ֙ אִ֣ישׁ אֶת־חַרְבּ֔וֹ וַיַּחְגֹּ֥ר גַּם־דָּוִ֖ד אֶת־חַרְבּ֑וֹ וַֽיַּעֲל֣וּ ׀ אַחֲרֵ֣י דָוִ֗ד כְּאַרְבַּ֤ע מֵאוֹת֙ אִ֔ישׁ וּמָאתַ֖יִם יָשְׁב֥וּ עַל־הַכֵּלִֽים׃ (יד) וְלַאֲבִיגַ֙יִל֙ אֵ֣שֶׁת נָבָ֔ל הִגִּ֧יד נַֽעַר־אֶחָ֛ד מֵהַנְּעָרִ֖ים לֵאמֹ֑ר הִנֵּ֣ה שָׁלַח֩ דָּוִ֨ד מַלְאָכִ֧ים ׀ מֵֽהַמִּדְבָּ֛ר לְבָרֵ֥ךְ אֶת־אֲדֹנֵ֖ינוּ וַיָּ֥עַט בָּהֶֽם׃ (טו) וְהָ֣אֲנָשִׁ֔ים טֹבִ֥ים לָ֖נוּ מְאֹ֑ד וְלֹ֤א הָכְלַ֙מְנוּ֙ וְלֹֽא־פָקַ֣דְנוּ מְא֔וּמָה כָּל־יְמֵי֙ הִתְהַלַּ֣כְנוּ אִתָּ֔ם בִּֽהְיוֹתֵ֖נוּ בַּשָּׂדֶֽה׃ (טז) חוֹמָה֙ הָי֣וּ עָלֵ֔ינוּ גַּם־לַ֖יְלָה גַּם־יוֹמָ֑ם כָּל־יְמֵ֛י הֱיוֹתֵ֥נוּ עִמָּ֖ם רֹעִ֥ים הַצֹּֽאן׃ (יז) וְעַתָּ֗ה דְּעִ֤י וּרְאִי֙ מַֽה־תַּעֲשִׂ֔י כִּֽי־כָלְתָ֧ה הָרָעָ֛ה אֶל־אֲדֹנֵ֖ינוּ וְעַ֣ל כָּל־בֵּית֑וֹ וְהוּא֙ בֶּן־בְּלִיַּ֔עַל מִדַּבֵּ֖ר אֵלָֽיו׃ (יח) וַתְּמַהֵ֣ר אבוגיל [אֲבִיגַ֡יִל] וַתִּקַּח֩ מָאתַ֨יִם לֶ֜חֶם וּשְׁנַ֣יִם נִבְלֵי־יַ֗יִן וְחָמֵ֨שׁ צֹ֤אן עשוות [עֲשׂוּיֹת֙] וְחָמֵ֤שׁ סְאִים֙ קָלִ֔י וּמֵאָ֥ה צִמֻּקִ֖ים וּמָאתַ֣יִם דְּבֵלִ֑ים וַתָּ֖שֶׂם עַל־הַחֲמֹרִֽים׃ (יט) וַתֹּ֤אמֶר לִנְעָרֶ֙יהָ֙ עִבְר֣וּ לְפָנַ֔י הִנְנִ֖י אַחֲרֵיכֶ֣ם בָּאָ֑ה וּלְאִישָׁ֥הּ נָבָ֖ל לֹ֥א הִגִּֽידָה׃ (כ) וְהָיָ֞ה הִ֣יא ׀ רֹכֶ֣בֶת עַֽל־הַחֲמ֗וֹר וְיֹרֶ֙דֶת֙ בְּסֵ֣תֶר הָהָ֔ר וְהִנֵּ֤ה דָוִד֙ וַאֲנָשָׁ֔יו יֹרְדִ֖ים לִקְרָאתָ֑הּ וַתִּפְגֹּ֖שׁ אֹתָֽם׃ (כא) וְדָוִ֣ד אָמַ֗ר אַךְ֩ לַשֶּׁ֨קֶר שָׁמַ֜רְתִּי אֶֽת־כָּל־אֲשֶׁ֤ר לָזֶה֙ בַּמִּדְבָּ֔ר וְלֹא־נִפְקַ֥ד מִכָּל־אֲשֶׁר־ל֖וֹ מְא֑וּמָה וַיָּֽשֶׁב־לִ֥י רָעָ֖ה תַּ֥חַת טוֹבָֽה׃ (כב) כֹּה־יַעֲשֶׂ֧ה אֱלֹהִ֛ים לְאֹיְבֵ֥י דָוִ֖ד וְכֹ֣ה יֹסִ֑יף אִם־אַשְׁאִ֧יר מִכָּל־אֲשֶׁר־ל֛וֹ עַד־הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃ (כג) וַתֵּ֤רֶא אֲבִיגַ֙יִל֙ אֶת־דָּוִ֔ד וַתְּמַהֵ֕ר וַתֵּ֖רֶד מֵעַ֣ל הַחֲמ֑וֹר וַתִּפֹּ֞ל לְאַפֵּ֤י דָוִד֙ עַל־פָּנֶ֔יהָ וַתִּשְׁתַּ֖חוּ אָֽרֶץ׃ (כד) וַתִּפֹּל֙ עַל־רַגְלָ֔יו וַתֹּ֕אמֶר בִּי־אֲנִ֥י אֲדֹנִ֖י הֶֽעָוֺ֑ן וּֽתְדַבֶּר־נָ֤א אֲמָֽתְךָ֙ בְּאָזְנֶ֔יךָ וּשְׁמַ֕ע אֵ֖ת דִּבְרֵ֥י אֲמָתֶֽךָ׃ (כה) אַל־נָ֣א יָשִׂ֣ים אֲדֹנִ֣י ׀ אֶת־לִבּ֡וֹ אֶל־אִישׁ֩ הַבְּלִיַּ֨עַל הַזֶּ֜ה עַל־נָבָ֗ל כִּ֤י כִשְׁמוֹ֙ כֶּן־ה֔וּא נָבָ֣ל שְׁמ֔וֹ וּנְבָלָ֖ה עִמּ֑וֹ וַֽאֲנִי֙ אֲמָ֣תְךָ֔ לֹ֥א רָאִ֛יתִי אֶת־נַעֲרֵ֥י אֲדֹנִ֖י אֲשֶׁ֥ר שָׁלָֽחְתָּ׃ (כו) וְעַתָּ֣ה אֲדֹנִ֗י חַי־יְהוָ֤ה וְחֵֽי־נַפְשְׁךָ֙ אֲשֶׁ֨ר מְנָעֲךָ֤ יְהוָה֙ מִבּ֣וֹא בְדָמִ֔ים וְהוֹשֵׁ֥עַ יָדְךָ֖ לָ֑ךְ וְעַתָּ֗ה יִֽהְי֤וּ כְנָבָל֙ אֹיְבֶ֔יךָ וְהַֽמְבַקְשִׁ֥ים אֶל־אֲדֹנִ֖י רָעָֽה׃ (כז) וְעַתָּה֙ הַבְּרָכָ֣ה הַזֹּ֔את אֲשֶׁר־הֵבִ֥יא שִׁפְחָתְךָ֖ לַֽאדֹנִ֑י וְנִתְּנָה֙ לַנְּעָרִ֔ים הַמִּֽתְהַלְּכִ֖ים בְּרַגְלֵ֥י אֲדֹנִֽי׃ (כח) שָׂ֥א נָ֖א לְפֶ֣שַׁע אֲמָתֶ֑ךָ כִּ֣י עָשֹֽׂה־יַעֲשֶׂה֩ יְהוָ֨ה לַֽאדֹנִ֜י בַּ֣יִת נֶאֱמָ֗ן כִּי־מִלְחֲמ֤וֹת יְהוָה֙ אֲדֹנִ֣י נִלְחָ֔ם וְרָעָ֛ה לֹא־תִמָּצֵ֥א בְךָ֖ מִיָּמֶֽיךָ׃ (כט) וַיָּ֤קָם אָדָם֙ לִרְדָפְךָ֔ וּלְבַקֵּ֖שׁ אֶת־נַפְשֶׁ֑ךָ וְֽהָיְתָה֩ נֶ֨פֶשׁ אֲדֹנִ֜י צְרוּרָ֣ה ׀ בִּצְר֣וֹר הַחַיִּ֗ים אֵ֚ת יְהוָ֣ה אֱלֹהֶ֔יךָ וְאֵ֨ת נֶ֤פֶשׁ אֹיְבֶ֙יךָ֙ יְקַלְּעֶ֔נָּה בְּת֖וֹךְ כַּ֥ף הַקָּֽלַע׃ (ל) וְהָיָ֗ה כִּֽי־יַעֲשֶׂ֤ה יְהוָה֙ לַֽאדֹנִ֔י כְּכֹ֛ל אֲשֶׁר־דִּבֶּ֥ר אֶת־הַטּוֹבָ֖ה עָלֶ֑יךָ וְצִוְּךָ֥ לְנָגִ֖יד עַל־יִשְׂרָאֵֽל׃ (לא) וְלֹ֣א תִהְיֶ֣ה זֹ֣את ׀ לְךָ֡ לְפוּקָה֩ וּלְמִכְשׁ֨וֹל לֵ֜ב לַאדֹנִ֗י וְלִשְׁפָּךְ־דָּם֙ חִנָּ֔ם וּלְהוֹשִׁ֥יעַ אֲדֹנִ֖י ל֑וֹ וְהֵיטִ֤ב יְהוָה֙ לַֽאדֹנִ֔י וְזָכַרְתָּ֖ אֶת־אֲמָתֶֽךָ׃ (ס) (לב) וַיֹּ֥אמֶר דָּוִ֖ד לַאֲבִיגַ֑ל בָּר֤וּךְ יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֧ר שְׁלָחֵ֛ךְ הַיּ֥וֹם הַזֶּ֖ה לִקְרָאתִֽי׃ (לג) וּבָר֥וּךְ טַעְמֵ֖ךְ וּבְרוּכָ֣ה אָ֑תְּ אֲשֶׁ֨ר כְּלִתִ֜נִי הַיּ֤וֹם הַזֶּה֙ מִבּ֣וֹא בְדָמִ֔ים וְהֹשֵׁ֥עַ יָדִ֖י לִֽי׃ (לד) וְאוּלָ֗ם חַי־יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר מְנָעַ֔נִי מֵהָרַ֖ע אֹתָ֑ךְ כִּ֣י ׀ לוּלֵ֣י מִהַ֗רְתְּ ותבאתי [וַתָּבֹאת֙] לִקְרָאתִ֔י כִּ֣י אִם־נוֹתַ֧ר לְנָבָ֛ל עַד־א֥וֹר הַבֹּ֖קֶר מַשְׁתִּ֥ין בְּקִֽיר׃ (לה) וַיִּקַּ֤ח דָּוִד֙ מִיָּדָ֔הּ אֵ֥ת אֲשֶׁר־הֵבִ֖יאָה ל֑וֹ וְלָ֣הּ אָמַ֗ר עֲלִ֤י לְשָׁלוֹם֙ לְבֵיתֵ֔ךְ רְאִי֙ שָׁמַ֣עְתִּי בְקוֹלֵ֔ךְ וָאֶשָּׂ֖א פָּנָֽיִךְ׃ (לו) וַתָּבֹ֣א אֲבִיגַ֣יִל ׀ אֶל־נָבָ֡ל וְהִנֵּה־לוֹ֩ מִשְׁתֶּ֨ה בְּבֵית֜וֹ כְּמִשְׁתֵּ֣ה הַמֶּ֗לֶךְ וְלֵ֤ב נָבָל֙ ט֣וֹב עָלָ֔יו וְה֥וּא שִׁכֹּ֖ר עַד־מְאֹ֑ד וְלֹֽא־הִגִּ֣ידָה לּ֗וֹ דָּבָ֥ר קָטֹ֛ן וְגָד֖וֹל עַד־א֥וֹר הַבֹּֽקֶר׃ (לז) וַיְהִ֣י בַבֹּ֗קֶר בְּצֵ֤את הַיַּ֙יִן֙ מִנָּבָ֔ל וַתַּגֶּד־ל֣וֹ אִשְׁתּ֔וֹ אֶת־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיָּ֤מָת לִבּוֹ֙ בְּקִרְבּ֔וֹ וְה֖וּא הָיָ֥ה לְאָֽבֶן׃ (לח) וַיְהִ֖י כַּעֲשֶׂ֣רֶת הַיָּמִ֑ים וַיִּגֹּ֧ף יְהוָ֛ה אֶת־נָבָ֖ל וַיָּמֹֽת׃ (לט) וַיִּשְׁמַ֣ע דָּוִד֮ כִּ֣י מֵ֣ת נָבָל֒ וַיֹּ֡אמֶר בָּר֣וּךְ יְהוָ֡ה אֲשֶׁ֣ר רָב֩ אֶת־רִ֨יב חֶרְפָּתִ֜י מִיַּ֣ד נָבָ֗ל וְאֶת־עַבְדּוֹ֙ חָשַׂ֣ךְ מֵֽרָעָ֔ה וְאֵת֙ רָעַ֣ת נָבָ֔ל הֵשִׁ֥יב יְהוָ֖ה בְּרֹאשׁ֑וֹ וַיִּשְׁלַ֤ח דָּוִד֙ וַיְדַבֵּ֣ר בַּאֲבִיגַ֔יִל לְקַחְתָּ֥הּ ל֖וֹ לְאִשָּֽׁה׃ (מ) וַיָּבֹ֜אוּ עַבְדֵ֥י דָוִ֛ד אֶל־אֲבִיגַ֖יִל הַכַּרְמֶ֑לָה וַיְדַבְּר֤וּ אֵלֶ֙יהָ֙ לֵאמֹ֔ר דָּוִד֙ שְׁלָחָ֣נוּ אֵלַ֔יִךְ לְקַחְתֵּ֥ךְ ל֖וֹ לְאִשָּֽׁה׃ (מא) וַתָּ֕קָם וַתִּשְׁתַּ֥חוּ אַפַּ֖יִם אָ֑רְצָה וַתֹּ֗אמֶר הִנֵּ֤ה אֲמָֽתְךָ֙ לְשִׁפְחָ֔ה לִרְחֹ֕ץ רַגְלֵ֖י עַבְדֵ֥י אֲדֹנִֽי׃ (מב) וַתְּמַהֵ֞ר וַתָּ֣קָם אֲבִיגַ֗יִל וַתִּרְכַּב֙ עַֽל־הַחֲמ֔וֹר וְחָמֵשׁ֙ נַעֲרֹתֶ֔יהָ הַהֹלְכ֖וֹת לְרַגְלָ֑הּ וַתֵּ֗לֶךְ אַֽחֲרֵי֙ מַלְאֲכֵ֣י דָוִ֔ד וַתְּהִי־ל֖וֹ לְאִשָּֽׁה׃ (מג) וְאֶת־אֲחִינֹ֛עַם לָקַ֥ח דָּוִ֖ד מִֽיִּזְרְעֶ֑אל וַתִּהְיֶ֛יןָ גַּֽם־שְׁתֵּיהֶ֥ן ל֖וֹ לְנָשִֽׁים׃ (ס) (מד) וְשָׁא֗וּל נָתַ֛ן אֶת־מִיכַ֥ל בִּתּ֖וֹ אֵ֣שֶׁת דָּוִ֑ד לְפַלְטִ֥י בֶן־לַ֖יִשׁ אֲשֶׁ֥ר מִגַּלִּֽים׃

(1) Samuel died, and all Israel gathered and made lament for him; and they buried him in Ramah, his home. David went down to the wilderness of Paran. (2) There was a man in Maon whose possessions were in Carmel. The man was very wealthy; he owned three thousand sheep and a thousand goats. At the time, he was shearing his sheep in Carmel. (3) The man’s name was Nabal, and his wife’s name was Abigail. The woman was intelligent and beautiful, but the man, a Calebite, was a hard man and an evildoer. (4) David was in the wilderness when he heard that Nabal was shearing his sheep. (5) David dispatched ten young men, and David instructed the young men, “Go up to Carmel. When you come to Nabal, greet him in my name. (6) Say as follows: ‘To life! Greetings to you and to your household and to all that is yours! (7) I hear that you are now doing your shearing. As you know, your shepherds have been with us; we did not harm them, and nothing of theirs was missing all the time they were in Carmel. (8) Ask your young men and they will tell you. So receive these young men graciously, for we have come on a festive occasion. Please give your servants and your son David whatever you can.’” (9) David’s young men went and delivered this message to Nabal in the name of David. When they stopped speaking, (10) Nabal answered David’s servants, “Who is David? Who is the son of Jesse? There are many slaves nowadays who run away from their masters. (11) Should I then take my bread and my water, and the meat that I slaughtered for my own shearers, and give them to men who come from I don’t know where?” (12) Thereupon David’s young men retraced their steps; and when they got back, they told him all this. (13) And David said to his men, “Gird on your swords.” Each girded on his sword; David too girded on his sword. About four hundred men went up after David, while two hundred remained with the baggage. (14) One of [Nabal’s] young men told Abigail, Nabal’s wife, that David had sent messengers from the wilderness to greet their master, and that he had spurned them. (15) “But the men had been very friendly to us; we were not harmed, nor did we miss anything all the time that we went about with them while we were in the open. (16) They were a wall about us both by night and by day all the time that we were with them tending the flocks. (17) So consider carefully what you should do, for harm threatens our master and all his household; he is such a nasty fellow that no one can speak to him.” (18) Abigail quickly got together two hundred loaves of bread, two jars of wine, five dressed sheep, five seahs of parched corn, one hundred cakes of raisin, and two hundred cakes of pressed figs. She loaded them on asses, (19) and she told her young men, “Go on ahead of me, and I’ll follow you”; but she did not tell her husband Nabal. (20) She was riding on the ass and going down a trail on the hill, when David and his men appeared, coming down toward her; and she met them.— (21) Now David had been saying, “It was all for nothing that I protected that fellow’s possessions in the wilderness, and that nothing he owned is missing. He has paid me back evil for good. (22) May God do thus and more to the enemies of David if, by the light of morning, I leave a single male of his.”— (23) When Abigail saw David, she quickly dismounted from the ass and threw herself face down before David, bowing to the ground. (24) Prostrate at his feet, she pleaded, “Let the blame be mine, my lord, but let your handmaid speak to you; hear your maid’s plea. (25) Please, my lord, pay no attention to that wretched fellow Nabal. For he is just what his name says: His name means ‘boor’ and he is a boor. “Your handmaid did not see the young men whom my lord sent. (26) I swear, my lord, as the LORD lives and as you live—the LORD who has kept you from seeking redress by blood with your own hands—let your enemies and all who would harm my lord fare like Nabal! (27) Here is the present which your maidservant has brought to my lord; let it be given to the young men who are the followers of my lord. (28) Please pardon your maid’s boldness. For the LORD will grant my lord an enduring house, because my lord is fighting the battles of the LORD, and no wrong is ever to be found in you. (29) And if anyone sets out to pursue you and seek your life, the life of my lord will be bound up in the bundle of life in the care of the LORD; but He will fling away the lives of your enemies as from the hollow of a sling. (30) And when the LORD has accomplished for my lord all the good He has promised you, and has appointed you ruler of Israel, (31) do not let this be a cause of stumbling and of faltering courage to my lord that you have shed blood needlessly and that my lord sought redress with his own hands. And when the LORD has prospered my lord, remember your maid.” (32) David said to Abigail, “Praised be the LORD, the God of Israel, who sent you this day to meet me! (33) And blessed be your prudence, and blessed be you yourself for restraining me from seeking redress in blood by my own hands. (34) For as sure as the LORD, the God of Israel, lives—who has kept me from harming you—had you not come quickly to meet me, not a single male of Nabal’s line would have been left by daybreak.” (35) David then accepted from her what she had brought him, and he said to her, “Go up to your home safely. See, I have heeded your plea and respected your wish.” (36) When Abigail came home to Nabal, he was having a feast in his house, a feast fit for a king; Nabal was in a merry mood and very drunk, so she did not tell him anything at all until daybreak. (37) The next morning, when Nabal had slept off the wine, his wife told him everything that had happened; and his courage died within him, and he became like a stone. (38) About ten days later the LORD struck Nabal and he died. (39) When David heard that Nabal was dead, he said, “Praised be the LORD who championed my cause against the insults of Nabal and held back His servant from wrongdoing; the LORD has brought Nabal’s wrongdoing down on his own head.” David sent messengers to propose marriage to Abigail, to take her as his wife. (40) When David’s servants came to Abigail at Carmel and told her that David had sent them to her to make her his wife, (41) she immediately bowed low with her face to the ground and said, “Your handmaid is ready to be your maidservant, to wash the feet of my lord’s servants.” (42) Then Abigail rose quickly and mounted an ass, and with five of her maids in attendance she followed David’s messengers; and she became his wife. (43) Now David had taken Ahinoam of Jezreel; so both of them became his wives. (44) Saul had given his daughter Michal, David’s wife, to Palti son of Laish from Gallim.