shall be slain. If the old have sinned, why should the young suffer; and if men have been guilty, why should the cattle be destroyed? It was this mildness that cost him his crown. And while Saul was merciful to his enemies, he was strict with his own people; when he found out that Ahimelech, a kohen, had assisted David with finding food, Saul, in retaliation, killed the rest of the 85 kohanim of the family of Ahimelech and the rest of his hometown, Nob. The fact that he was merciful even to his enemies, being indulgent to rebels themselves, and frequently waiving the homage due to him, was incredible as well as deceiving. But if his mercy toward a foe was a sin, it was his only one; and it was his misfortune that it was reckoned against him, while David, although he had committed much iniquity, was so favored that it was not remembered to his injury. In some respects Saul was superior to David, e.g., in having only one concubine {Rizpah}, while David had many. Saul expended his own substance for the war, and although he knew that he and his sons would fall in battle, he nevertheless went forward, while David heeded the wish of his soldiers not to go to war in person. According to the Rabbis, Saul ate his food with due regard for the rules of ceremonial purity prescribed for the sacrifice, and taught the people how they should slay cattle. As a reward for this, God himself gave Saul a sword on the day of battle, since no other sword suitable for him was found. Saul's attitude toward David finds its excuse in the fact that his courtiers were all tale-bearers, and slandered David to him; and in like manner he was incited by Doeg against the priests of Nob—this act was forgiven him, however, and a heavenly voice (bat qol) was heard, proclaiming: Saul is the chosen one of God. His anger at the Gibeonites was not personal hatred, but was induced by zeal for the welfare of Israel. The fact that he made his daughter remarry, finds its explanation in his (Saul's) view that her betrothal to David had been gained by false pretenses, and was therefore invalid (Sanhedrin 19b). During the lifetime of Saul there was no idolatry in Israel. The famine in the reign of David was to