(13) Adonijah son of Haggith came to see Bathsheba, Solomon’s mother. She said, “Do you come with friendly intent?” “Yes,” he replied; (14) and he continued, “I would like to have a word with you.” “Speak up,” she said. (15) Then he said, “You know that the kingship was rightly mine and that all Israel wanted me to reign. But the kingship passed on to my brother; it came to him by the will of the LORD. (16) And now I have one request to make of you; do not refuse me.” She said, “Speak up.” (17) He replied, “Please ask King Solomon—for he won’t refuse you—to give me Abishag the Shunammite as wife.” (18) “Very well,” said Bathsheba, “I will speak to the king in your behalf.” (19) So Bathsheba went to King Solomon to speak to him about Adonijah. The king rose to greet her and bowed down to her. He sat on his throne; and he had a throne placed for the queen mother, and she sat on his right. (20) She said, “I have one small request to make of you, do not refuse me.” He responded, “Ask, Mother; I shall not refuse you.” (21) Then she said, “Let Abishag the Shunammite be given to your brother Adonijah as wife.” (22) The king replied to his mother, “Why request Abishag the Shunammite for Adonijah? Request the kingship for him! For he is my older brother, and the priest Abiathar and Joab son of Zeruiah are on his side.” (23) Thereupon, King Solomon swore by the LORD, saying, “So may God do to me and even more, if broaching this matter does not cost Adonijah his life! (24) Now, as the LORD lives, who has established me and set me on the throne of my father David and who has provided him with a house, as he promised, Adonijah shall be put to death this very day!”
(יד) וְכֵן מִי שֶׁקְּלָטוֹ הַמִּזְבֵּחַ אֵין מַנִּיחִין אוֹתוֹ שָׁם אֶלָּא מוֹסְרִין [לוֹ] שׁוֹמְרִין וּמַגְלִין אוֹתוֹ לְעִיר מִקְלָטוֹ. בַּמֶּה דְּבָרִים אֲמוּרִים בִּמְחֻיַּב גָּלוּת. אֲבָל מִי שֶׁפָּחַד מִן הַמֶּלֶךְ שֶׁלֹּא יַהַרְגֶנּוּ בְּדִין הַמַּלְכוּת אוֹ מִבֵּית דִּין שֶׁלֹּא יַהַרְגוּהוּ בְּהוֹרָאַת שָׁעָה וּבָרַח לַמִּזְבֵּחַ וְנִסְמַךְ לוֹ וַאֲפִלּוּ הָיָה זָר הֲרֵי זֶה נִצָּל וְאֵין לוֹקְחִין אוֹתוֹ מֵעִם הַמִּזְבֵּחַ לָמוּת לְעוֹלָם. אֶלָּא אִם כֵּן נִתְחַיֵּב מִיתַת בֵּין דִּין בְּעֵדוּת גְּמוּרָה וְהַתְרָאָה כִּשְׁאָר כָּל הֲרוּגֵי בֵּית דִּין תָּמִיד:
An individual who is afraid to be killed by order of the king, or by emergency order of the court, and escapes to the altar and leans on it, even if he is not a priest, he is saved. We do not ever take him from the altar to die, unless he is liable for the death penalty by the court with complete testimony and forewarning, like others who are executed by the court at all times.
The Gemara returns to discuss the incident of Joab: They brought Joab before Solomon, who judged him. Solomon said to Joab: What is the reason that you killed Abner? Joab said to him: I was the blood redeemer of the blood of Asahel; when Abner murdered my brother Asahel I killed him, in fulfillment of my duty as his blood redeemer. Solomon said to him: But Asahel was pursuing Abner with the intention of killing him, and therefore he had the status of a pursuer. Since Abner killed Asahel in an act of self-defense, you had no right to kill him as a redeemer of Asahel’s blood. Joab said to Solomon: Abner could have saved himself by wounding Asahel in one of his limbs. Having failed to do so, he was guilty of murder, and I was therefore entitled to kill him. Solomon said to him: Abner was not able to injure Asahel, because he was running and could not aim with precision. Joab said to Solomon: Now Abner was able to aim and hit him precisely in the fifth rib, as it is written: “And Abner smote him with the butt end of the spear in the ḥomesh” (II Samuel 2:23), and Rabbi Yoḥanan says that this means that he hit him in the fifth rib, the place where the gallbladder and liver hang. If Abner could aim with precision at the fifth rib, could he not have successfully aimed at one of Asahel’s limbs? Solomon said to Joab: Set aside Abner, as you have presented a convincing argument that you are not liable for his death. But what is the reason you killed Amasa? Abner said to him: I killed Amasa in punishment for his having rebelled against the king, as it is written: “And the king said to Amasa: Muster to me the men of Judah within three days, and be you here present. And Amasa went to call the men of Judah, but he was later than the set time that he had assigned to him” (II Samuel 20:4–5). Solomon said to him: Amasa was not guilty of rebelling against the king because he interpreted the words akh and rak in a restrictive manner, and in that way he limited the king’s authority. How so? Amasa found the men of Judah starting to study a new tractate. He said to himself: It is written: “Any man who rebels against your commandment, and will not listen to your words in all that you command him, he shall be put to death” (Joshua 1:18), indicating that the king of Israel has unlimited power. Based on these words alone, one might have thought that the king must be obeyed even when that would lead to abstention from the study of the words of Torah. Therefore, that same verse states: “Only [rak] be strong and of a good courage.” The word “rak” is a restrictive term that serves to limit the king’s authority in a situation where obeying his command will minimalize the study of Torah. Consequently, Amasa was justified when he did not muster the men of Judah at the appointed time, and you had no right to kill him. Solomon continued: Rather, the opposite is true. That man, you, Joab, rebelled against the king, as it is written: “Then tidings came to Joab, for Joab had followed after Adonijah, though he had not followed after Absalom. And Joab fled to the tent of the Lord and caught hold of the horns of the altar” (I Kings 2:28). Joab followed Adonijah, thereby rebelling against Solomon, the lawful king.