## Berakhot Daf 3b

###### Berakhot 3b:1
[Berakhot 3b:1](https://torahapp.org/share/book/Berakhot/r/3b:1)

בְּחַדְתִּי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara answers: This *halakha* applies even **in** the case of a **new,** sturdy ruin, where there is no danger of collapse. Therefore, the reason because of suspicion is cited in order to warn one not to enter a new ruin as well.


###### Berakhot 3b:2
[Berakhot 3b:2](https://torahapp.org/share/book/Berakhot/r/3b:2)

וְתִיפּוֹק לֵיהּ מִשּׁוּם מַזִּיקִין? בִּתְרֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara continues to object: **And let this** *halakha* **be derived because of demons?** The Gemara answers: Demons are only a threat to individuals, so because of demons would not apply to a case **where two** people enter a ruin together.


###### Berakhot 3b:3
[Berakhot 3b:3](https://torahapp.org/share/book/Berakhot/r/3b:3)

אִי בִּתְרֵי — חֲשָׁד נָמֵי לֵיכָּא! בִּתְרֵי וּפְרִיצִי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara objects: But **if there are two** people entering a ruin together, then **there is no suspicion either.** There is no prohibition against two men to be alone with a woman as, in that case, there is no suspicion of untoward behavior. Consequently, if two men enter a ruin together, there is no room for suspicion. The Gemara answers: If **two individuals** known to be **immoral** enter together, there is suspicion even though there are two of them.


###### Berakhot 3b:4
[Berakhot 3b:4](https://torahapp.org/share/book/Berakhot/r/3b:4)

״מִפְּנֵי הַמַּפּוֹלֶת״, וְתִיפּוֹק לֵיהּ מִשּׁוּם חֲשָׁד וּמַזִּיקִין!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara considers why **because of collapse** is necessary. **Let** the prohibition **be derived from suspicion and demons.**


###### Berakhot 3b:5
[Berakhot 3b:5](https://torahapp.org/share/book/Berakhot/r/3b:5)

בִּתְרֵי וּכְשֵׁרֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: There are times when this reason is necessary, e.g., when **two upstanding individuals** enter a ruin together. Although there is neither concern of suspicion nor of demons, there remains concern lest the ruin collapse.


###### Berakhot 3b:6
[Berakhot 3b:6](https://torahapp.org/share/book/Berakhot/r/3b:6)

״מִפְּנֵי הַמַּזִּיקִין״, וְתִיפּוֹק לֵיהּ מִפְּנֵי חֲשָׁד וּמַפּוֹלֶת!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara considers the third reason, **because of demons.** Why is it necessary to include: Because of demons? **Let** the prohibition **be derived from suspicion and collapse.**


###### Berakhot 3b:7
[Berakhot 3b:7](https://torahapp.org/share/book/Berakhot/r/3b:7)

בְּחוּרְבָּה חַדְתִּי, וּבִתְרֵי וּכְשֵׁרֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: There are cases where this is the only concern, for example where it is a **new** ruin into which **two upstanding** individuals enter, so there is neither concern lest it collapse nor of suspicion.


###### Berakhot 3b:8
[Berakhot 3b:8](https://torahapp.org/share/book/Berakhot/r/3b:8)

אִי בִּתְרֵי, מַזִּיקִין נָמֵי לֵיכָּא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara points out, however, that **if there are two people, there is also no** concern of **demons.** As such, the question remains: In what case can demons be the sole cause not to enter a ruin?


###### Berakhot 3b:9
[Berakhot 3b:9](https://torahapp.org/share/book/Berakhot/r/3b:9)

בִּמְקוֹמָן חָיְישִׁינַן. וְאִיבָּעֵית אֵימָא: לְעוֹלָם בְּחַד, וּבְחוּרְבָּה חַדְתִּי דְּקָאֵי בְּדַבְרָא, דְּהָתָם מִשּׁוּם חֲשָׁד לֵיכָּא דְּהָא אִשָּׁה בְּדַבְרָא לָא שְׁכִיחָא, וּמִשּׁוּם מַזִּיקִין אִיכָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: Generally speaking, two individuals need not be concerned about demons; but, if they are **in their place,** i.e., a place known to be haunted by demons (see Isaiah 13:21), **we are concerned** about demons even with two people. **And if you wish, say** instead: **Actually,** this refers **to** the case of **an individual** entering **a new ruin located in a field. There, there is no suspicion, as** finding **a woman in the field is uncommon;** and since it is a new ruin, there is no danger of collapse. **However, there is** still concern of **demons.**


###### Berakhot 3b:10
[Berakhot 3b:10](https://torahapp.org/share/book/Berakhot/r/3b:10)

תָּנוּ רַבָּנַן: אַרְבַּע מִשְׁמָרוֹת הָוֵי הַלַּיְלָה, דִּבְרֵי רַבִּי. רַבִּי נָתָן אוֹמֵר: שָׁלֹשׁ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**The Sages taught** in a *Tosefta*: **The night is comprised of four watches;** this is **the statement of Rabbi** Yehuda HaNasi. **Rabbi Natan says:** The night is comprised of **three** watches.


###### Berakhot 3b:11
[Berakhot 3b:11](https://torahapp.org/share/book/Berakhot/r/3b:11)

מַאי טַעְמֵיהּ דְּרַבִּי נָתָן — דִּכְתִיב: ״וַיָּבֹא גִדְעוֹן וּמֵאָה אִישׁ אֲשֶׁר אִתּוֹ בִּקְצֵה הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה״, תָּנָא: אֵין ״תִּיכוֹנָה״ אֶלָּא שֶׁיֵּשׁ לְפָנֶיהָ וּלְאַחֲרֶיהָ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **What is Rabbi Natan’s reasoning? As it is written: “And Gideon, and the one hundred men who were with him, came to the edge of camp at the beginning of the middle watch”** (Judges 7:19). **It was taught** in the *Tosefta*: **Middle means nothing other than** that **there is one before it and one after it.** From the fact that the verse refers to a middle watch, the fact that the night is comprised of three watches may be inferred.


###### Berakhot 3b:12
[Berakhot 3b:12](https://torahapp.org/share/book/Berakhot/r/3b:12)

וְרַבִּי, מַאי ״תִּיכוֹנָה״ — אַחַת מִן הַתִּיכוֹנָה שֶׁבַּתִּיכוֹנוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** what does **Rabbi** Yehuda HaNasi say about this proof? He argues that it is inconclusive, as one could say: To **what** does **middle** refer? It refers to **one of the** two **middle** watches.


###### Berakhot 3b:13
[Berakhot 3b:13](https://torahapp.org/share/book/Berakhot/r/3b:13)

וְרַבִּי נָתָן מִי כְּתִיב ״תִּיכוֹנָה שֶׁבַּתִּיכוֹנוֹת״? ״תִּיכוֹנָה״ כְּתִיב!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** how would **Rabbi Natan** respond? He would say: Despite Rabbi Yehuda HaNasi’s objection, **is: One of the middle** watches, **written** in the verse? **The middle** watch **is written.** This indicates that the night is comprised of only three watches.


###### Berakhot 3b:14
[Berakhot 3b:14](https://torahapp.org/share/book/Berakhot/r/3b:14)

מַאי טַעְמֵיהּ דְּרַבִּי? אָמַר רַבִּי זְרִיקָא, אָמַר רַבִּי אַמֵּי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כָּתוּב אֶחָד אוֹמֵר: ״חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ״, וְכָתוּב אֶחָד אוֹמֵר: ״קִדְּמוּ עֵינַי אַשְׁמוּרוֹת״ הָא כֵּיצַד, אַרְבַּע מִשְׁמָרוֹת הָוֵי הַלַּיְלָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**What is Rabbi** Yehuda HaNasi’s **reasoning? Rabbi Zerika said** that **Rabbi Ami said** that **Rabbi Yehoshua ben Levi said: Rabbi** Yehuda HaNasi’s opinion is based on a comparison of two verses. **One verse says: “At midnight I rise to give thanks for Your righteous laws”** (Psalms 119:62), **and the other verse says: “My eyes forestall the watches,** that I will speak of Your word” (Psalms 119:148). Taken together, these verses indicate that their author, King David, rose at midnight, two watches before dawn, in order to study Torah. **How is it** possible to reconcile these two verses? Only if **there are four watches in the night** does one who rises two watches before dawn rise at midnight.


###### Berakhot 3b:15
[Berakhot 3b:15](https://torahapp.org/share/book/Berakhot/r/3b:15)

וְרַבִּי נָתָן, סָבַר לַהּ כְּרַבִּי יְהוֹשֻׁעַ. דִּתְנַן, רַבִּי יְהוֹשֻׁעַ אוֹמֵר: עַד שָׁלֹשׁ שָׁעוֹת, שֶׁכֵּן דֶּרֶךְ מְלָכִים לַעֲמֹוד בְּשָׁלֹשׁ שָׁעוֹת. שֵׁית דְּלֵילְיָא, וְתַרְתֵּי דִּימָמָא, הָווּ לְהוּ שְׁתֵּי מִשְׁמָרוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And** how does **Rabbi Natan** reconcile these two verses? He **holds in accordance with** the opinion of **Rabbi Yehoshua, for we learned** in a mishna that **Rabbi Yehoshua says:** One is permitted to recite the morning *Shema* during the time when people rise, **until the third hour** of the day, **as it is the custom of kings to rise during the third hour.** Since it is customary for kings to rise during the third hour of the day, if David rose at midnight, he would be awake for **six hours of the night and two hours of the day,** which amounts to **two watches.** Therefore King David could say that he “forestalls the watches,” as he rose two watches before the rest of the kings in the world.


###### Berakhot 3b:16
[Berakhot 3b:16](https://torahapp.org/share/book/Berakhot/r/3b:16)

רַב אָשֵׁי אָמַר: מִשְׁמָרָה וּפַלְגָא נָמֵי ״מִשְׁמָרוֹת״ קָרוּ לְהוּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ashi said** that the verses can be reconciled in accordance with Rabbi Natan’s opinion in another way: **One and one-half watches are still called watches** in plural. Therefore King David could rise at midnight yet maintain that he “forestalls the watches.”


###### Berakhot 3b:17
[Berakhot 3b:17](https://torahapp.org/share/book/Berakhot/r/3b:17)

וְאָמַר רַבִּי זְרִיקָא, אָמַר רַבִּי אַמֵּי, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין אוֹמְרִין בִּפְנֵי הַמֵּת אֶלָּא דְּבָרָיו שֶׁל מֵת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Following this discussion, another *halakha* that **Rabbi Zerika said** that **Rabbi Ami said** that **Rabbi Yehoshua ben Levi said** is cited: **Before the dead, one may speak only of matters relating to the dead,** as speaking of other matters appears to be contemptuous of the deceased, underscoring that he is unable to talk while those around him can. Therefore, one must remain fully engaged in matters relating to him.


###### Berakhot 3b:18
[Berakhot 3b:18](https://torahapp.org/share/book/Berakhot/r/3b:18)

אָמַר רַבִּי אַבָּא בַּר כָּהֲנָא: לָא אֲמַרַן אֶלָּא בְּדִבְרֵי תוֹרָה, אֲבָל מִילֵּי דְעָלְמָא לֵית לָן בַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Two traditions exist with regard to the details of this *halakha* in the name of Rabbi Abba bar Kahana. According to one version, **Rabbi Abba bar Kahana said:** This *halakha* **was only said with regard to matters of Torah.** Speaking of **other matters, however, is not** prohibited, since no contempt is expressed for the deceased by the fact that he is unable to speak of such topics.


###### Berakhot 3b:19
[Berakhot 3b:19](https://torahapp.org/share/book/Berakhot/r/3b:19)

וְאִיכָּא דְאָמְרִי: אָמַר רַבִּי אַבָּא בַּר כָּהֲנָא לָא אֲמַרַן אֶלָּא [אֲפִילּוּ] בְּדִבְרֵי תוֹרָה וְכָל שֶׁכֵּן מִילֵּי דְעָלְמָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Others say** another version of this *halakha* in the name of Rabbi Abba bar Kahana: This *halakha* **was said even with regard to matters of Torah, and all the more so with regard to other matters.** If one must refrain from speaking of matters of Torah, regarding which one is commanded to speak, and limit himself to matters concerning the deceased, all the more so should he refrain from speaking of other matters, regarding which one is not commanded to speak.


###### Berakhot 3b:20
[Berakhot 3b:20](https://torahapp.org/share/book/Berakhot/r/3b:20)

וְדָוִד בְּפַלְגָא דְלֵילְיָא הֲוָה קָאֵי? מֵאוּרְתָּא הֲוָה קָאֵי! דִּכְתִיב: ״קִדַּמְתִּי בַנֶּשֶׁף וָאֲשַׁוֵּעָה״, וּמִמַּאי דְּהַאי ״נֶשֶׁף״ אוּרְתָּא הוּא? — דִּכְתִיב: ״בְּנֶשֶׁף בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Incidental to the Gemara’s mention of King David, other sources are cited that describe his actions. Regarding that which was cited above, that he would rise in the middle of the night in order to serve his Creator, the Gemara asks: **Did David rise at midnight? He rose in the evening. As it is written: “I rose with the *neshef* and cried,** I hoped for Your word” (Psalms 119:147). **And how** do we know **that this *neshef* is the evening? As it is written: “In the *neshef*, in the evening of the day, in the blackness of night and the darkness”** (Proverbs 7:9). Apparently, King David did indeed rise when it was still evening.


###### Berakhot 3b:21
[Berakhot 3b:21](https://torahapp.org/share/book/Berakhot/r/3b:21)

אָמַר רַב אוֹשַׁעְיָא, אָמַר רַבִּי אַחָא: הָכִי קָאָמַר (דָּוִד): מֵעוֹלָם לֹא עָבַר עָלַי חֲצוֹת לַיְלָה בְּשֵׁינָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara suggests several ways to resolve this contradiction. **Rabbi Oshaya said** that **Rabbi Aḥa said: David said as follows: Midnight never passed me by in my sleep.** Sometimes I fulfilled the verse, “I rose with the *neshef* and cried,” but I always, at least, fulfilled the verse, “At midnight I rise to give thanks for Your righteous laws.”


###### Berakhot 3b:22
[Berakhot 3b:22](https://torahapp.org/share/book/Berakhot/r/3b:22)

רַבִּי זֵירָא אָמַר: עַד חֲצוֹת לַיְלָה הָיָה מִתְנַמְנֵם כְּסוּס, מִכָּאן וְאֵילָךְ הָיָה מִתְגַּבֵּר כַּאֲרִי. רַב אָשֵׁי אָמַר: עַד חֲצוֹת לַיְלָה הָיָה עוֹסֵק בְּדִבְרֵי תוֹרָה, מִכָּאן וְאֵילָךְ בְּשִׁירוֹת וְתִשְׁבָּחוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Zeira said: Until midnight,** David **would doze like a horse,** as a horse dozes, but never sleeps deeply. **From** midnight **on, he would gain the strength of a lion. Rav Ashi said: Until midnight, he would study Torah,** as it is written: “I rose with the *neshef* and cried, I hoped for Your word,” **and from** midnight **on,** he would engage in **songs and praise,** as it is written: “At midnight I rise to give thanks.”


###### Berakhot 3b:23
[Berakhot 3b:23](https://torahapp.org/share/book/Berakhot/r/3b:23)

וְ״נֶשֶׁף״ אוּרְתָּא הוּא? הָא ״נֶשֶׁף״ צַפְרָא הוּא! דִּכְתִיב: ״וַיַּכֵּם דָּוִד מֵהַנֶּשֶׁף וְעַד הָעֶרֶב לְמָחֳרָתָם״. מַאי לָאו — מִצַּפְרָא וְעַד לֵילְיָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
To this point, the discussion has been based on the assumption that *neshef* means evening. The Gemara asks: **Does *neshef*** really **mean evening? Doesn’t *neshef* mean morning? As it is written: “And David slew them from the *neshef* until the evening of the next day”** (I Samuel 30:17). **Doesn’t** this verse mean **from the morning until the night,** in which case *neshef* must mean morning?


###### Berakhot 3b:24
[Berakhot 3b:24](https://torahapp.org/share/book/Berakhot/r/3b:24)

לָא, מֵאוּרְתָּא וְעַד אוּרְתָּא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **No,** this verse means that David slew them **from** one **evening until** the next **evening.**


###### Berakhot 3b:25
[Berakhot 3b:25](https://torahapp.org/share/book/Berakhot/r/3b:25)

אִי הָכִי, לִכְתּוֹב ״מֵהַנֶּשֶׁף וְעַד הַנֶּשֶׁף״ אוֹ ״מֵהָעֶרֶב וְעַד הָעֶרֶב״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this response: **If so, let** the verse **be written: From the *neshef* until the *neshef*, or from the evening until the evening.** Why would the verse employ two different terms for a single concept?


###### Berakhot 3b:26
[Berakhot 3b:26](https://torahapp.org/share/book/Berakhot/r/3b:26)

אֶלָּא אָמַר רָבָא: תְּרֵי נִשְׁפֵי הָווּ — נְשַׁף לֵילְיָא וְאָתֵי יְמָמָא, נְשַׁף יְמָמָא וְאָתֵי לֵילְיָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, Rava said: There are two** times referred to as ***neshef*,** and the word can refer to either evening or morning. *Neshef* must be understood in accordance with its Aramaic root: **The night moves** past **[***neshaf* ] **and the day arrives, and the day moves** past [*neshaf* ] **and the night arrives.**


###### Berakhot 3b:27
[Berakhot 3b:27](https://torahapp.org/share/book/Berakhot/r/3b:27)

וְדָוִד מִי הֲוָה יָדַע פַּלְגָא דְּלֵילְיָא אֵימַת? הַשְׁתָּא מֹשֶׁה רַבֵּינוּ לָא הֲוָה יָדַע, דִּכְתִיב ״כַּחֲצוֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
When King David said: At midnight I rise, the assumption is that he rose precisely at midnight. The Gemara asks: **Did David know** exactly **when it was midnight? Even Moses our teacher did not know** exactly when it was midnight. How do we know this about Moses? **As it is written** that he said to Pharaoh: “Thus said the Lord: **About midnight, I will go out into the midst of Egypt”** (Exodus 11:4). The word about indicates that it was only an approximation.


###### Berakhot 3b:28
[Berakhot 3b:28](https://torahapp.org/share/book/Berakhot/r/3b:28)

מַאי ״כַּחֲצוֹת״. אִילֵימָא דַּאֲמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא ״כַּחֲצוֹת״ — מִי אִיכָּא סְפֵיקָא קַמֵּי שְׁמַיָּא?! אֶלָּא: דַּאֲמַר לֵיהּ (לִמְחַר) ״בַּחֲצוֹת״ (כִּי הַשְׁתָּא), וַאֲתָא אִיהוּ וַאֲמַר ״כַּחֲצוֹת״, אַלְמָא: מְסַפְּקָא לֵיהּ, וְדָוִד הֲוָה יָדַע?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara clarifies: **What** is the meaning of the expression: **About midnight?** Did Moses say it or did God say it? **If we say** that **the Holy One, Blessed be He, Himself, said: About midnight, to** Moses, **is there doubt before** God in **heaven? Rather,** this must be understood as follows: **God told** Moses: **At midnight, but** from the fact that **when** Moses **came** to Pharaoh **he said: About midnight; apparently**, Moses **was uncertain** about the exact moment of midnight. Moses, the greatest of all the prophets, was uncertain, and **David knew?**


###### Berakhot 3b:29
[Berakhot 3b:29](https://torahapp.org/share/book/Berakhot/r/3b:29)

דָּוִד, סִימָנָא הֲוָה לֵיהּ, דְּאָמַר רַב אַחָא בַּר בִּיזְנָא, אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: כִּנּוֹר הָיָה תָּלוּי לְמַעְלָה מִמִּטָּתוֹ שֶׁל דָּוִד, וְכֵיוָן שֶׁהִגִּיעַ חֲצוֹת לַיְלָה, בָּא רוּחַ צְפוֹנִית וְנוֹשֶׁבֶת בּוֹ וּמְנַגֵּן מֵאֵלָיו, מִיָּד הָיָה עוֹמֵד וְעוֹסֵק בַּתּוֹרָה עַד שֶׁעָלָה עַמּוּד הַשַּׁחַר. כֵּיוָן שֶׁעָלָה עַמּוּד הַשַּׁחַר נִכְנְסוּ חַכְמֵי יִשְׂרָאֵל אֶצְלוֹ. אָמְרוּ לוֹ: אֲדוֹנֵינוּ הַמֶּלֶךְ, עַמְּךָ יִשְׂרָאֵל צְרִיכִין פַּרְנָסָה. אָמַר לָהֶם: לְכוּ וְהִתְפַּרְנְסוּ זֶה מִזֶּה. אָמְרוּ לוֹ: אֵין הַקּוֹמֶץ מַשְׂבִּיעַ אֶת הָאֲרִי, וְאֵין הַבּוֹר מִתְמַלֵּא מֵחוּלְיָתוֹ. אָמַר לָהֶם: לְכוּ וּפִשְׁטוּ יְדֵיכֶם בִּגְדוּד.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara offers several answers to this question: 
**David had a sign** indicating when **it was midnight.** As **Rav Aḥa bar Bizna said** that **Rabbi Shimon Ḥasida said: A lyre hung over David’s bed, and once midnight arrived, the northern** midnight **wind would come and** cause **the lyre to play on its own.** David **would immediately rise** from his bed **and study Torah until the first rays of dawn.** 
**Once dawn** arrived, **the Sages of Israel entered** to advise **him** with regard to the various concerns of the nation and the economy. **They said to him: Our master, the king, your nation requires sustenance.** 
**He said: Go and sustain one another,** provide each other with whatever is lacking. 
The Sages of Israel **responded to him** with a parable: **A single handful** of food **does not satisfy a lion, and a pit** will **not** be **filled** merely **from** the rain that falls directly into **its mouth,** but other water must be piped in (*ge’onim*). So too, the nation cannot sustain itself using its own resources. 
King David **told them: Go and take up arms with the troops** in battle in order to expand our borders and provide our people with the opportunity to earn a livelihood.


###### Berakhot 3b:30
[Berakhot 3b:30](https://torahapp.org/share/book/Berakhot/r/3b:30)

מִיָּד יוֹעֲצִים בַּאֲחִיתוֹפֶל, וְנִמְלָכִין בְּסַנְהֶדְרִין, וְשׁוֹאֲלִין בְּאוּרִים וְתוּמִּים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Sages **immediately seek advice from Ahitophel** to determine whether or not it was appropriate to go to war at that time and how they should conduct themselves, **and they consult the Sanhedrin** in order to receive the requisite license to wage a war under those circumstances (*Tosefot HaRosh*). **And they ask the *Urim VeTummim*** whether or not they should go to war, and whether or not they would be successful.


###### Berakhot 3b:31
[Berakhot 3b:31](https://torahapp.org/share/book/Berakhot/r/3b:31)

אָמַר רַב יוֹסֵף: מַאי קְרָא? דִּכְתִיב ״וְאַחֲרֵי אֲחִיתֹפֶל בְּנָיָהוּ בֶּן יְהוֹיָדָע וְאֶבְיָתָר וְשַׂר צָבָא לַמֶּלֶךְ יוֹאָב״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said:** Upon **what verse** is this *aggada* based? **As it is written: “And after Ahitophel was Benayahu son of Yehoyada and Evyatar, and the general of the king’s army, Yoav”** (I Chronicles 27:34).


###### Berakhot 3b:32
[Berakhot 3b:32](https://torahapp.org/share/book/Berakhot/r/3b:32)

אֲחִיתוֹפֶל — זֶה יוֹעֵץ, וְכֵן הוּא אוֹמֵר: ״וַעֲצַת אֲחִיתֹפֶל אֲשֶׁר יָעַץ בַּיָּמִים הָהֵם כַּאֲשֶׁר יִשְׁאַל אִישׁ בִּדְבַר הָאֱלֹהִים״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The individuals named in this verse correspond with the roles in the *aggada* as follows: **Ahitophel is the adviser** whose advice they sought first with regard to going to war, **and so it says: “Now the counsel of Ahitophel, which he counseled in those days, was as a man who inquires of the word of God;** so was the counsel of Ahitophel both with David and with Absalom” (II Samuel 16:23).