Babylonian Talmud: Tractate Sanhedrin

Folio 20a

R. Johanan said: What is meant by the verse, Many daughters have done valiantly, but thou excellest them all?²  — 'Many daughters', refers to Joseph and Boaz; 'and thou excellest them all', to Palti son of Layish.³

R. Samuel b. Nahmani said in R. Jonathan's name: What is meant by the verse, Grace is deceitful, and beauty is vain, but a woman that feareth the Lord, she shall be praised?⁴  — 'Grace is deceitful' refers to [the trial of] Joseph; 'and beauty is vain', to Boaz; while 'and a woman that feareth the Lord, she shall be praised', to the case of Palti son of Layish. Another interpretation is: 'Grace is deceitful', refers to the generation of Moses;⁵  'and beauty is vain' to that of Joshua; 'and she that feareth the Lord shall be praised', to that of Hezekiah.⁶  Others Say: 'Grace is deceitful', refers to the generations of Moses and Joshua; 'and beauty is vain', to the generation of Hezekiah; while 'she that feareth the Lord shall be praised'. refers to the generation of R. Judah son of R. Ila'i, of whose time it was said that [though the poverty was so great that] six of his disciples had to cover themselves with one garment between them, yet they studied the Torah.⁷

MISHNAH. IF A DEATH OCCURS IN HIS [THE KING'S] FAMILY, HE MUST NOT GO OUT OF THE DOOR OF HIS PALACE. R. JUDAH SAID: IF HE WISHES TO FOLLOW THE BIER, HE MAY, EVEN AS WE FIND IN THE CASE OF DAVID, WHO FOLLOWED THE BIER OF ABNER, AS IT IS WRITTEN, AND KING DAVID FOLLOWED THE BIER.⁸  BUT THEY [THE RABBIS] ANSWERED: [THIS IS NO PROOF, FOR] THAT WAS BUT TO PACIFY THE PEOPLE.⁹  AND WHEN THE MOURNERS' MEAL¹⁰  [AFTER THE FUNERAL] IS GIVEN TO HIM, ALL THE PEOPLE RECLINE ON THE GROUND, AND HE SITS ON THE DARGESH.¹¹

GEMARA. Our Rabbis taught: Wherever it is customary for women to follow the bier, they may do so; to precede it, they may do so [likewise]. R. Judah said: Women must always precede the bier, for we find that David followed the coffin of Abner, as it is written, And King David followed the bier.¹²  They [sc. the Rabbis] said to him: That was only to appease the people, and they were indeed appeased, for David went to and fro, from the men to the women and back from the women to the men, as it is written, So all the people and all Israel understood that day that it was not of the king to slay Abner.¹³

Raba expounded [in a lecture]: What is meant by the verse, And all the people came 'lehabroth' [to cause] David [to eat bread]?¹⁴  The original text was, 'lehakroth'¹⁵  but we read, 'lehabroth'. At first they intended to destroy him;¹⁶  but afterwards, [being appeased,] they gave him to eat [the comforters' meal].

Rab Judah said in Rab's name: Why was Abner punished? — Because he should have protested to Saul¹⁷  but did not. R. Isaac, however, said: He did indeed do so, but was not heeded. Both derive their views from the same verse, viz., And the king lamented for Abner and said: Should Abner die as a churl dieth, thy hands were not bound nor thy feet put into fetters.¹⁸  The one who says that he did not protest, interprets it thus: Thy hands were not bound nor thy feet put into fetters, why then didst thou not protest? [Therefore,] As a man falleth before the children of iniquity so didst thou fall. The other who maintains that Abner did protest but was not listened to, [holds that] he [David] expressed his astonishment: Should he have died as a churl dieth? Seeing that thou didst indeed protest to Saul, Why, then, didst thou fall as a man falleth before the children of iniquity? But on the view that he did protest, why was he punished? — R. Nahman b. Isaac says: Because he delayed the accession of David's dynasty by two and a half years.¹⁹

AND WHEN THE MOURNERS MEAL IS GIVEN TO HIM etc. What is a dargesh? — 'Ulla said: The bed of the domestic genius.²⁰  The Rabbis asked 'Ulla: How can it be that he should be made to sit on it now [as a mourner], when he had never sat on it before? Raba refuted their objection: What is the difficulty? Is this not similar to the eating and drinking, for hitherto we had not given him food and drink, while now, [after the funeral] we do!²¹  But if there is any objection, it is this: [It was taught] The dargesh need not be lowered²²  but must be stood up.²³  Thus, should you maintain that the daresh is the bed of the domestic genius, why is there no need to lower it? Surely it has been taught: The mourner in lowering the beds shall lower not only his own couch but all the others he has in the house! — But what is the difficulty? Perhaps it [the dargesh] is in the same category as a bed [sideboard] designed for holding utensils of which, the Tanna taught, that if it is designed for holding utensils, it need not be lowered. If indeed, there is any objection, it is this: [It has been taught:] Rabban Simeon b. Gamaliel said: As for the dargesh, its loops are undone, and it collapses of itself. Now if it be the bed of the domestic genius, has it any loops? — But when Rabin came [from Palestine]²⁴  he said: One of the Rabbis named R. Tahlifa. who frequented the leatherworkers' market, told me that dargesh was the name of a bed of skins.²⁵  R. Jeremiah said in R. Johanan's name: A dargesh

1. For the former withstood temptation but once, while the latter, night after night, for many years.
2. Prov. XXXI, 29.
3. I.e., to the moral victories gained by these men on account of the seductiveness of women.
4. Ibid. 30
5. I.e., they eschewed the pleasures of women in their eagerness to study the Torah, and so the other two mentioned immediately after.
6. In whose days the Law was studied even more assiduously than in the days of Moses and Joshua. V. infra 94b.
7. [On the poverty of scholars in the days of R. Judah b. Ila'i as a result of the Hadrianic persecutions, v. Buchler, A., The Jewish Community of Sepphoris, 67ff.]
8. II Sam. III, 31.
9. I.e., to dispel the suspicion that Abner had been killed by him
10. V. p. 92, n. 2.
11. Explained in the Gemara.
12. Ibid. From which it is inferred that the women preceeded it, for it is improbable that the King would have walked in their midst.
13. II Sam. III, 37.
14. [H] ibid. 35.
15. [H] 'to dig or pierce'. Though not found so in our Bibles, it must have been in theirs. In fact, such a version was known to Saruk and R. Joseph. Kimhi (father of David) and such a form is sighted from a number of MSS, v. Kennicott; cf. marginal note of Berlin I. infra 103a.
16. Suspecting that he had a hand in Abner's death.
17. For putting the Priests of Nob to death. V. I Sam. XXII, 18.
18. II Sam. III, 33.
19. By his act of appointing Ish-Bosheth (Saul's only surviving son) as king of Israel. Ish-Bosheth, being feeble, owed his crown entirely to Abner. He reigned two years. (II Sam II.) Six months having elapsed after be was slain, David was generally recognised as king of Israel. There is a controversy with regard to the chronology of his reign. Rashi and Tosaf. both agree that the throne of Israel remained vacant for five years, but they differ as to the time the vacancy occurred. The former maintains it took place before the reign of Ish-Bosheth.
20. I.e., a small couch not used for rest, but placed in the home merely as an omen of good fortune.
21. I.e., it was not necessary for him to eat and drink the food of others, whilst now it is.
22. As is the rule with all other stools and beds in a house of mourning.
23. V. M.K. 27a.
24. V. p. 390, n. 1.
25. Its strapping consisted of leather instead of ropes. Not being supported by long legs, it stood very low, and therefore, on practical grounds, the first Tanna maintains that it must not be undone and lowered, as the leather will be spoiled through the damp earth; whilst Rabban Simeon b. Gamaliel holds that there is no fear of this.

An objection is raised: At what time do wooden utensils become susceptible to uncleanness?²  A bed and a cradle when they are rubbed over with fish-skin.³  Now if the ordinary bed has the strapwork over the frame, what need is there to rub over with fish-skin, [seeing that it is covered with the straps]? — Hence, both [a bed and a dargesh have the strappings] inside. But while the straps of a bed go in and out through slits, those of a dargesh go in and out through loops.

R. Jacob said in R. Joshua b. Levi's name: The halachah follows Rabban Simeon b. Gamaliel.

R. Jacob b. Ammi said: In the case of a bed whose poles⁴  protrude [downward],⁵  it is sufficient to set it up [on one side only].⁶

MISHNAH. HE [THE KING] MAY LEAD FORTH [THE HOST] TO A VOLUNTARY WAR⁷  ON THE DECISION OF A COURT OF SEVENTY-ONE. HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY⁸  AND NONE MAY OPPOSE HIM. THERE IS NO LIMITATION TO THE KING'S WAY.⁹  THE PLUNDER TAKEN BY THE PEOPLE [IN WAR] MUST BE GIVEN TO HIM, AND HE RECEIVES THE FIRST CHOICE [WHEN IT IS DIVIDED].

GEMARA. But we have already once learnt it:¹⁰  A voluntary war may be declared only by the permission of a court of seventy-one? — As the Tanna deals with all matters pertaining to the king, he also states [the law] concerning the declaration of a voluntary war.

Rab Judah said in Samuel's name: All that is set out in the chapter [dealing with the actions] of a king,¹¹  he is permitted to do. Rab said: That chapter was intended only to inspire them with awe,¹²  for it is written, Thou shalt in anywise set him king over thee;¹³  [i.e.,] his awe should be over thee.

[The same point of difference is found among the following] Tannaim; R. Jose said: All that is set out in the Chapter [relating to the king],¹⁴  the king is permitted to do. R. Judah said: That section was stated only to inspire them with awe,¹²  for it is written, Thou shalt in anywise set him king over thee,¹³  [meaning], that his awe should be over thee. And thus R. Judah said: Three commandments were given to Israel when they entered the land: [i] to appoint a king,¹⁵  [ii] to cut off the seed of Amalek,¹⁶  and [iii] to build themselves the chosen house.¹⁷  While R. Nehorai¹⁸  said: This section¹⁹  was spoken only in anticipation of their future murmurings,²⁰  as it is written, And shalt say, I will set a king over me etc.²¹

It has been taught: R. Eliezer²²  said: The elders of the generation made a fit request, as it is written, Give us a king to judge us.²³  But the am ha-arez²⁴  acted unworthily, at it is written, That we also may be like all the nations and that our king may judge us and go before us.²⁵

It has been taught: R. Jose²⁶  said: Three commandments were given to Israel when they entered the land; [i] to appoint a king; [ii] to cut off the seed of Amalek; [iii] and to build themselves the chosen house [i.e. the Temple] and I do not know which of them has priority. But, when it is said: The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation,²⁷  we must infer that they had first to set up a king, for 'throne' implies a king, as it is written, Then Solomon sat on the throne of the Lord as king.²⁸  Yet I still do not know which [of the other two] comes first, the building of the chosen Temple or the cutting off of the seed of Amalek. Hence, when it is written, And when He giveth you rest from all your enemies round about etc., and then [Scripture proceeds], Then it shall come to pass that the place which the Lord your God shall choose,²⁹  it is to be inferred that the extermination of Amalek is first. And so it is written of David, And it came to pass when the king dwelt in his house, and the Lord had given him rest from his enemies round about, and the passage continues; that the king said unto Nathan the Prophet: See now, I dwell in a house of cedars etc.³⁰

Resh Lakish said: At first, Solomon reigned over the higher beings,³¹  as it is written, Then Solomon sat on the throne of the Lord as king;³²  afterwards, [having sinned,] he reigned [only] over the lower,³³  as it is written, For he had dominion over all the region on this side the river, from Tifsah even to Gaza.³⁴

Rab and Samuel [explain this verse in different ways]: One says, Tifsah was situated at one end of the world³⁵  and Gaza at the other. The other says: Tifsah and Gaza were beside each other,³⁶  and just as he reigned over these, so did he reign over the whole world. But eventually his reign was restricted to Israel, as it is written, I Koheleth have been king over Israel etc.³⁷  Later, his reign was confined to Jerusalem alone, even as it is written, The words of Koheleth, son of David, king in Jerusalem.³⁸  And still later he reigned only over his couch,³⁹  as it is written, Behold it is the litter of Solomon, three-score mighty men are about it etc.⁴⁰  And finally, he reigned only over his staff as it is written, This was my portion from all my labour.⁴¹

Rab and Samuel [explain this differently]: One says: His staff [was all that was left him]; the other: His Gunda.⁴²

Did he regain his first power, or not? Rab and Samuel [differ]: One maintains that he did; the other, that he did not. The one who says that he did not, agrees with the view that Solomon was first a king and then a commoner;⁴³  the other, who says that he did, agrees with the view that he was first king, then commoner and finally king again.

HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY etc.

Our Rabbis taught: Royal treasures⁴⁴  [must be given] to the king; but of all other spoil, half to the king and half to the people. Abaye said to R. Dimi or, according to others, to Rab Aha: We quite understand it is the natural thing to give royal treasures [wholly] to the king; but where do we learn that of all other spoil he is to receive half? — From the verse,

1. I.e., the straps are attached on the inside through slits in the frame.
2. An article cannot become unclean until it is completely finished for use.
3. To polish the surface. Kel. XVI, 1.
4. The [H] were two poles, fixed at the head and foot of the bedstead, in the centre probably of the width. To these a cross piece was attached, the whole forming a frame over which a curtain was slung.
5. I.e., below the level of the bedding, to the space underneath.
6. Because if actually lowered, it may appear to be standing in its usual position, since then the poles protrude upwards.
7. In contradistinction to the obligatory war, which was directed against the seven nations that inhabited Canaan. Obligatory war includes also the campaign against Amalek or against an enemy attacking Israel. Voluntary war is waged merely with the object of extending territory. It might therefore be defined as a war of aggression, as opposed to a defensive war. V. Sot. 44b; Maim. Yad, Melakim 5, 1.
8. For strategical purposes. V. ibid. 5, 3. Rashi, however, explains: To make a path to his field and vineyards.
9. From B.B. 99b and 100b it appears that this is connected with the preceding: HE MAY FORCE etc. because THERE IS NO etc. Further, whereas a public thoroughfare was to be 16 cubits in breadth, his road might be unlimited.
10. Supra 2a.
11. I Sam. VIII.
12. By indicating the extent of his authority, but not implying that he is permitted to abuse his power.
13. Deut. XVII, 15.
14. I Sam. VIII.
15. Ibid.
16. Ibid. XXV, 19.
17. Ibid. XII, 10. The three were to be in that order.
18. [Ms.M. 'R. Nehemiah.']
19. Ibid. XVII, 14.
20. It was not a command to appoint a king, but a prophecy that Israel would demand one; then, a king having been appointed, he would be subject to the laws stated in the section.
21. Ibid.
22. [This is a continuation of the preceding passage in Tosef. Sanh. IV, where the reading is 'R. Eliezer b. Jose'. The words, 'It has been taught' are omitted by Rashal.]
23. I Sam. VIII, 6.
24. Lit., 'people of the land', 'rustics', Talmudic term for illiterate or vulgar people.
25. I Sam. VIII, 20. Thus the main purpose of the elders was to ensure law and order, whereas the 'am ha-aretz thought chiefly of warlike expeditions.
26. V.l. 'R. Judah.'
27. Ex. XVII, 16.
28. I Chron. XXIX, 23.
29. Deut. XII, 10.
30. II Sam. VII, 1-2.
31. I.e., his influence reached the highest spheres, the angels and the spirits.
32. 1 Chron. XXIX, 23.
33. I.e., his influence was on the wane.
34. I Kings V, 4.
35. [Tifsah would thus be identified (probably by Samuel, who was a Babylonian) with Thapsacus, the most important crossing-place of the middle Euphrates, above the mouth of the Belek.]
36. [Tifsah would thus be identified (probably by Rab the Palestinian) with the town mentioned in II Kings XV, 16 near Mount Ephraim.]
37. Eccl. I, 12.
38. Ibid.
39. Household.
40. Cant. III, 7.
41. Eccl. II, 10.
42. a) A pitcher; b) an over-all, to protect clothes, c) a duster. V. Shab. 14b and 'Er. 21b, where it is related that Solomon instituted 'Erub (providing for the transportation of objects from one domain to another on the Sabbath day), and the washing of hands before touching holy food. Probably the 'staff' (measurestick) and 'pitcher' allude to these.
43. Rashi in Git. 68b explains that his dominion was curtailed only as far as the higher beings (v. supra) were concerned.]
44. Taken in war.