שמואל ב, פרק י״ט, פסוק ל״א

Mephibosheth responds to King David's decision to divide his land with Ziba, revealing a profound and pure loyalty. His reaction shows that his joy over the king's safe return completely overshadows any material concerns. The primary approach among commentators is that Mephibosheth is perfectly willing to let Ziba take the entire property without a trace of sadness or worry. Because the king has come home in peace, he feels no resentment over the lost wealth, prioritizing his sovereign's safety above all else [מצודת ציון].

David's choice to split the property stems from a deep sense of doubt. On one hand, Ziba's accusation seemed logical. If Mephibosheth had truly been deceived by his servant, he could have simply found another donkey and followed David into exile. Remaining in Jerusalem easily looked like an act of hostility and rebellion. On the other hand, Mephibosheth displayed undeniable physical signs of mourning, leaving his mustache untrimmed and his clothes unwashed, which strongly pointed to his genuine grief and loyalty. Caught between these conflicting signs, David chooses a compromise. This division also makes practical sense, as Ziba and his sons were the ones actively working the soil. Giving them half the land essentially serves as their rightful wages for their labor [אברבנאל].

Despite the practical logic of this compromise, David faces harsh criticism for his judgment. A striking contrast is drawn between his treatment of two very different men. While David completely forgave Shimei ben Gera, a known rebel who actively cursed him, he chose to accuse and unjustly penalize his loyal ally, Mephibosheth [מלבי״ם]. Believing the malicious gossip about Mephibosheth carries a massive historical cost. At the exact moment David decreed the field would be divided between Mephibosheth and Ziba, a heavenly decree was sealed dictating that the royal kingdom itself would eventually be torn apart and divided between Rehoboam and Jeroboam. Had David refused to listen to the slander, the royal dynasty would have remained whole, ultimately saving the Israelites from future sins of idolatry and the tragedy of exile [אברבנאל, מלבי״ם].