David's Wars

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David's Strategic Warfare

TANAKH

David's methodical approach to subduing the Moabites, including the specific act of measuring them with a cord, highlights his strategic and calculated military tactics. The biblical book of Samuel II recounts David's military victories, including his unique method of subjugating the Moabites and making them tributary vassals.

Some time afterward, David attacked the Philistines and subdued them; and David took Metheg-ammah from the Philistines. He also defeated the Moabites. He made them lie down on the ground and he measured them off with a cord; he measured out two lengths of cord for those who were to be put to death, and one length for those to be spared. And the Moabites became tributary vassals of David.

II Samuel 8:1-2

Breaking the Pillar

MIDRASH

Before King David could conquer Edom, he had to break the covenantal pillar of Jacob's oath, highlighting the deep connection between spiritual and military actions. Pirkei DeRabbi Eliezer, an eighth-century midrashic work, explores the significance of breaking pillars associated with idolatry in the context of David's military campaigns.

When David reigned, he wished to come into the land of Edom, but he was unable on account of the power of the covenant of Jacob's oath until he had broken that pillar. Concerning this, Solomon said: "And break in pieces their pillars" (Ex. 23:24). Afterwards he conquered the land of Edom, as it is said, "David smote also Hadadezer the son of Rehob, king of Zobah, as he went to recover his dominion at the river" (2 Sam. 8:3).

Pirkei DeRabbi Eliezer 36:24

David's Disqualification

CHASIDUT

David was not permitted to build the Temple because he had shed much blood, even though he fought God's wars. Rabbi Nachman of Breslov, in his early 19th-century work Likutei Moharan, explores the spiritual implications of King David's disqualification from building the Temple.

This is also the meaning of what was said of David (1 Chronicles 22:8): “you shall not build a House to My Name, because you have shed much blood.” In other words, he had not mitigated the severities, and therefore did not merit building the Temple. Even though it was God’s war that he fought, nevertheless, in the most exalted levels on high, that place into which one has to be absorbed—i.e., in the Infinite One—there is absolute good. Thus one has to be comprised of nothing but good, without any judgments at all.

Likutei Moharan 72:2:5

David's Non-Violent Approach to Jerusalem

MIDRASH

David initially sought to capture Jerusalem through non-violent means, showing his respect for prior agreements and his preference for purchase over force. Louis Ginzberg’s early 20th-century work, Legends of the Jews, recounts the legendary story of King David’s conquest of Jerusalem, emphasizing its historical and spiritual significance.

David's first thought after ascending the throne was to wrest Jerusalem, sacred since the days of Adam, Noah, and Abraham, from the grasp of the heathen. The plan was not easy of execution for various reasons. The Jebusites, the possessors of Jerusalem, were the posterity of those sons of Heth who had ceded the Cave of Machpelah to Abraham only on condition that their descendants should never be forcibly dispossessed of their capital city Jerusalem. In perpetuation of this agreement between Abraham and the sons of Heth, monuments of brass were erected…

Legends of the Jews 4:4:27

The Motives Behind Optional War

HALAKHAH

Rambam’s definition of optional war includes motives beyond territorial expansion, such as enhancing the monarch's greatness and prestige. Rabbi J. David Bleich explores the discrepancies between Rambam’s and the Gemara’s definitions of milḥemet reshut (optional war).

There is also a discrepancy between Rambam's definition of milḥemet reshut and the description of such war which is recorded by the Gemara. The Gemara, Sotah 44b, speaks of milḥamot reshut as "the wars of the House of David for territorial expansion (le-revaḥah)" while Rambam speaks of war not only "to enlarge the borders of Israel," but also "to enhance [the monarch's] greatness and prestige."

Contemporary Halakhic Problems, Vol III, Part II, Chapter XI Preemptive War in Jewish Law 21

David's Personal Vendetta

COMMENTARY

David's harsh treatment of the Moabites was driven by a personal vendetta due to the massacre of his family by the Moabites. Rashi, in his renowned 11th-century commentary on the Torah, provides historical context to David's interactions with Moab and Ammon in his commentary on I Chronicles 19:2:1.

because his father showed me kindness when David took his father, his mother, his brothers, and his father’s household and settled them in the region of the king of Moab, as it is written (I Sam. 22: 3): “And David went from there to Mizpeh Moab, and he said to the king of Moab: Let my father and mother come out now, etc.” And the children of Moab came and slew them all except Elihu, David’s brother, who fled to the land of the children of Ammon. Nahash, the king of the children of Ammon, accepted him, for they [David’s brothers] were no longer mentioned, except Elihu…

Rashi on I Chronicles 19:2:1

The Spiritual Foundation of David's Wars

MUSAR

David's unparalleled spiritual cleanliness and trust in God were the keys to his success in war, setting him apart from other kings. In the 18th-century ethical work Mesillat Yesharim, Rabbi Moshe Chaim Luzzatto uses King David as an example to illustrate the importance of moral and spiritual cleanliness.

The sages of blessed memory said David was watchful and cleansed himself completely from all these things. Therefore, he would engage in war with strong trust in G-d requesting "May I pursue my enemies and overtake them, not turning back till I have destroyed them" (Tehilim 18:38), something not asked by Yehoshafat, Asa, and Chizkiyahu since they had not attained such perfect cleanliness (see Midrash Eicha Raba peticha 30).

Mesillat Yesharim 10:10

The Annihilation of Edom

TANAKH

Joab, David's army commander, annihilated the entire male population of Edom during David's campaign. The biblical narrative in Kings I recounts the military campaigns of King David, including the brutal actions of his commander Joab in Edom.

When David was in Edom, Joab the army commander went up to bury the slain, and he killed every male in Edom;

I Kings 11:15

The Battles of King David

COMMENTARY

The chronological recounting of David's battles offers a detailed and sometimes surprising perspective on his military exploits, including the lesser-known rescue by Avishai and the slaying of Golyat by Elhanan. The Book of Samuel, part of the Nevi'im (Prophets) in the Hebrew Bible, provides a historical account of David's interactions with the Philistines and his significant battles.

The chapter concludes with four brief accounts of battle with the Philistines which appear to look back chronologically. In the first, David is actually taken captive, only to be rescued by Yoav’s brother Avishai. This episode is followed by Israelite victories over various foes—huge warriors with sometimes unusual physical characteristics (see v.20). Golyat is mentioned again; in this version he is slain not by the youthful David but by a certain Elhanan (see the Comments to I Sam. 17, above).

The Early Prophets, by Everett Fox, Samuel, Part VI; The Great Rebellion, Second Rebellion 6

A Day of Celebration in David's Wars

SECOND TEMPLE

The establishment of a holiday to commemorate the expulsion of the Karaites from Zion highlights a significant event in David's conquests. Megillat Ta'anit, an ancient Jewish text, lists days of joy and fasting, including Iyar 6, which marks this historical event.

This is what is written “And David conquered the stronghold of Zion which is the city of David.” (Shmuel I 5:7) this is the place of the karaites (?) right now. Since they were troubling the people of Jerusalem and they were unable to go out or in except at night, they declared the day they were driven out as a holiday.

Megillat Ta'anit, Iyar 6

The Siblings of Goliath

TALMUD

The Gemara identifies and names the four siblings of Goliath, providing a deeper understanding of the biblical text. In the Talmudic tractate Sotah, the rabbis discuss the battle of David and Goliath, specifically identifying the four siblings born to Harafa in Gath who were defeated by David and his servants.

The Gemara continues its discussion of the battle of David and Goliath. “These four were born to Harafa in Gath; and they fell by the hand of David, and by the hand of his servants” (II Samuel 21:22). The Gemara asks: What are the names of the four siblings mentioned here? Rav Ḥisda said: They are Saph, and Madon, Goliath, and Ishbi in Nob (see II Samuel 21:16–20).

Sotah 42b:8

The Relentless Strife of King David

KABBALAH

King David's life was so filled with strife and warfare that he never experienced a good dream, only dreams of destruction and bloodshed. The Zohar, a foundational work of Jewish mysticism, reflects on the relentless and violent nature of King David's existence.

There is, it is true, a tradition that King David never saw a happy dream, from which we should conclude that he was shown false things in his dreams. The truth is, however, that David was all his life engaged in making war, in shedding blood, and hence all his dreams were of misfortune, of destruction and ruin, of blood and shedding of blood, and not of peace.

Zohar, Miketz 9:150

David's Internal Strife

SECOND TEMPLE

David's kingdom faced internal conflict and rebellion, exemplified by Sheba's insurrection. Josephus, in his first-century historical work, details David's strategic military decisions to quell this threat.

6. While these rulers were thus disputing one with another, a certain wicked man, who took a pleasure in seditious practices, (his name was Sheba, the son of Bichri, of the tribe of Benjamin,) stood up in the midst of the multitude, and cried aloud, and spake thus to them: "We have no part in David, nor inheritance in the son of Jesse." And when he had used those words, he blew with a trumpet, and declared war against the king; and they all left David, and followed him; the tribe of Judah alone staid with him, and settled him in his royal palace at Jerusalem…

The Antiquities of the Jews 7:11:6

Divine Intervention at Baal Perazim

COMMENTARY

David's victory over the Philistines at Baal Perazim was marked by sudden and divine intervention. Ibn Ezra, the 12th-century Spanish commentator, provides a terse yet profound analysis of this miraculous event in his commentary on Isaiah 28:21.

As in mount Perazim, known by the wars of David (2 Sam. 5:20); the place was called בעל פרצים place of breaches, because the Philistines were suddenly defeated there in a miraculous way.

Ibn Ezra on Isaiah 28:21:1

The Personal Battles of King David

JEWISH THOUGHT

King David's personal struggles and family battles provide a stark contrast to his well-known military successes. This reflection on King David's life is part of a series designed to inspire honesty and introspection during the High Holy Days.

God’s words implied a military upheaval in the future, but God made no mention of the battlefield, the place of David’s many successes. David had approached Goliath with stones; his physical strength and military acumen were well-known by this point in his story. The battles David could not win were those that touched his own home life.

Return; Daily Inspiration for the Days of Awe, Day Nine; Honesty 28

The Strategic Capture of the Water City

COMMENTARY

Controlling essential resources, like water, can be a decisive factor in warfare. Rabbi Adin Steinsaltz’s modern translation and commentary on the Hebrew Bible provides a clear and engaging account of King David’s military strategies.

Yoav sent messengers to David, and said: I waged war against Raba, and I also captured the water city, the district of the city where the water sources are located.

Steinsaltz on II Samuel 12:27

The Spoils of David's Victory

TANAKH

David's victory over the Ammonites brought significant economic tribute and agricultural wealth to his kingdom. The book of II Chronicles recounts the tribute paid by the Ammonites, including 100 talents of silver, 10,000 kor of wheat, and 10,000 kor of barley, over three years.

Moreover, he fought with the king of the Ammonites and overcame them; the Ammonites gave him that year 100 talents of silver and 10,000 kor of wheat and another 10,000 of barley; that is what the Ammonites paid him, and [likewise] in the second and third years.

II Chronicles 27:5

Divine Intervention in David's Wars

TARGUM

The story of David's wars, especially his battle with Goliath, showcases divine intervention and the complete eradication of the Philistines. The Aramaic Targum to Psalms provides an ancient translation and interpretation of the Hebrew Bible, emphasizing God's role in Jewish history.

You rebuked the peoples of the Philistines; you destroyed Goliath the wicked; their name you erased forever and ever.

Aramaic Targum to Psalms 9:6

Obedience and Victory

TANAKH

David's obedience to God's command led to a decisive victory over the Philistines. The biblical book of I Chronicles recounts David's campaign against the Philistines, emphasizing his faithfulness to divine instructions.

David did as God had commanded him; and they routed the Philistines from Gibeon all the way to Gezer.

I Chronicles 14:16

David and Goliath, Ephraim Moses Lilien 1922.

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