242. The text says that there was no fault found in him, "save only in the matter of Uriah the Hittite" (I Melachim 15:5). "Save only" indicates exclusion, that HE SINNED in the matter of Uriah, and not SINNED by Uriah HIMSELF. The Holy One, blessed be He, said, "and have slain him with the sword of the children of Amon" (I Shmuel 12:9). On each of the swords of the children of Amon, a crooked serpent was engraved, an image of a dragon, which is their idol. The Holy One, blessed be He, said, you have empowered that abomination. For when the children of Amon killed Uriah together with many of the children of Yisrael, the sword of the children of Amon grew strong at that time, and much strength was added to that idol and abomination.

243. You may say that Uriah was no righteous man, since it is written of him that he is Uriah the Hittite. But it is not so, he was righteous, only he was Hittite after his place, just like, "Yiftach the Gil'adite" (Shoftim 11:1), was so named after his place. THE SAME APPLIES TO URIAH THE HITTITE.

244. Hence it is written, "in the matter of Uriah the Hittite," AND NOT AGAINST URIAH HIMSELF, FOR HE WAS ALREADY LIABLE TO THE DEATH PENALTY FOR REBELLING AGAINST THE KINGDOM, AS MENTIONED. THIS IS BECAUSE HE CAUSED the abomination of the children of Amon to prevail against the camp of Elohim of David's army, who had the very shape of above, OF THE HOSTS OF SUPERNAL MALCHUT. When David caused a defect in his camp, he caused a defect above in another camp. David therefore said, "Against You, You alone, have I sinned;" against "You alone" and none other was the sin he committed. Hence THE VERSE SAYS, "In the matter of Uriah the Hittite," and hence, "with the sword of the children of Amon," WHICH MEANS THAT THE SIN WAS NOT AGAINST URIAH HIMSELF BUT IN THE MATTER OF URIAH, BY GIVING POWER TO THE SWORD OF THE CHILDREN OF AMON.