## Jerusalem Talmud Sanhedrin Chapter 2

###### Jerusalem Talmud Sanhedrin 2:1:1
[Jerusalem Talmud Sanhedrin 2:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:1)

**משנה:** כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ מֵעִיד וּמְעִידִין אוֹתוֹ. חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ וּמְיַבְּמִין לְאִשְׁתּוֹ. אֲבָל הוּא אֵינוֹ מְיַבֵּם מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה אֶלָּא הֵן נִיכְסִין וְהוּא נִגְלֶה. הֵן נִיגְלִין וְהוּא נִכְסֶה. וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ שֶׁנֶּאֱמַר וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The High Priest judges and one judges him; he testifies and one testifies against him¹. He gives *ḥalîṣah* and one gives *ḥalîṣah* to his wife, and one marries his wife in levirate marriage² to his sister-in-law, which will be allowed to marry anybody but a Cohen. If he dies childless, any brother not appointed High Priest in his stead may marry his widow.. But he may not marry in levirate marriage since a widow is forbidden to him.³ 21:14. If a family member of his dies, he cannot follow the bier but if they⁴ are unseen he can be seen; if they are seen he must be unseen. He leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: *The Sanctuary he shall not leave*⁵. 21:12..

footnotes:
¹ These statements are only necessary as contrast to the rules for the king, to whom they do not apply (Mishnah 3).
² If his brother dies childless, he gives halîsah
³ Lev.
⁴ The people carrying the bier. The High Priest may never be seen together with them.
⁵ Lev


###### Jerusalem Talmud Sanhedrin 2:1:2
[Jerusalem Talmud Sanhedrin 2:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:2)

**הלכה:** כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ כול׳. נִיחָא דָן. דָּנִין אוֹתוֹ. וִימַנֶּה לֵיהּ אֶנְטֶלָּר. הַגַּע עַצְמָךְ שֶׁנָּפְלָה לוֹ שְׁבוּעָה. וְאֶנְטֶלָּר בִּשְׁבוּעָה. דִּינֵי מָמוֹנוֹת שֶׁלּוֹ בְּכַמָּה. בְּעֶשְׂרִים וּשְׁלֹשָׁה. נִישְׁמְעִינָהּ מֵהָדָא. אֵין מֶלֶךְ יוֹשֵׁב בַּסַּנְהֶדְרִין וְלֹא מֶלֶךְ וְכֹהֵן גָּדוֹל יוֹשְׁבִין בְּעִיבּור. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. אֵין מֶלֶךְ יוֹשֵׁב בַּסַּנְהֶדְרִין מִפְּנֵי הֶחָשָׁד. וְלֹא בְעִיבּוּר מִפְּנֵי הֶחָשָׁד. וְלֹא מֶלֶךְ וְכֹהֵן גָּדוֹל יוֹשְׁבִין בְּעִיבּור. שֶׁאֵין כְּבוֹד הַמֶּלֶךְ לֵישֵׁב בְּשִׁבְעָה. תָּא חֲמִי. בְּשִׁבְעָה אֵין כְּבוֹדוֹ לֵישֵׁב לֹא כָל שֶׁכֵּן בִּשְׁלֹשָׁה. הָדָא אָמְרָה דִּינֵי מָמוֹנוֹת שֶׁלּוֹ בְּעֶשְׂרִים וּשְׁלֹשָׁה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The High Priest judges and one judges him,” etc. One understands that he judges. Why does one judge him⁶? Can he not appoint a plenipotentiary⁷ Jerusalem 1963, pp. 10–11) reads as *antellar* as a composite of Greek ἐντέλλω “enjoin, command, invest with legal powers” with Latin suffix *-arius* “belonging to, invested with,” etc.? Think of it, if an oath should be imposed on him, may a plenipotentiary take the oath? His monetary suits are heard by how many? By 23, as we understand from the following⁸: “The king may not sit in the Synhedrion, neither king nor High Priest may participate in intercalations.” Rebbi Ḥanina⁹ and Rabbi Mana, one said the king does not sit in the Synhedrion because of suspicion¹⁰; he cannot participate in intercalations because of suspicion¹¹. ¹² Neither king nor High Priest may participate in intercalations since it is not to the king’s honor to sit with seven, so much less with three. This implies that his monetary suits are heard by 23¹³.

footnotes:
⁶ Why can he be compelled to appear in court in person?
⁷ In G אנטליר which S. Lieberman (Greek and Hellenism in Jewish Palestine,
⁸ Tosephta 2:15.
⁹ In G correctly Hananiah, the contemporary of R. Mana II.
¹⁰ That the judges do not dare to voice an opinion contradicting the king.
¹¹ Since the king can be expected to favor adding a 13th month every year so that all contracts for services which his government has concluded will be extended for another month without him having to pay for it.
¹² The second opinion is missing here. In G it is extended for three lines but no intelligible text can be extracted from the few remaining words. G in all cases says “the king of Israel”.
¹³ This is unknown to the Babli.


###### Jerusalem Talmud Sanhedrin 2:1:3
[Jerusalem Talmud Sanhedrin 2:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:3)

אָמַר רִבִּי לָעְזָר. כֹּהֵן גָּדוֹל שֶׁחָטָא מַלְקִין אוֹתוֹ וְאֵין מַעֲבִירִין אוֹתוֹ מִגְּדוּלָּתוֹ. אָמַר רִבִּי מָנָא. כְּתִיב כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יי. כִּבְיָכוֹל מָה אֲנִי בִקְדוּשָּׁתִי אַף אַהֲרֹן בִּקְדּוּשָּׁתוֹ. רִבִּי חֲנִינָה כְתוֹבָא רִבִּי אָחָא בְשֵׁם רֵישׁ לָקִישׁ. כֹּהֵן גָּדוֹל שֶׁחָטָא מַלְקִין אוֹתוֹ. אִין תֵּימַר בְּעֶשְׂרִים וּשְׁלֹשָׁה. נִמְצֵאת עֲלִיָיתוֹ יְרִידָתוֹ. וְרֵישׁ לָקִישׁ אָמַר. נָשִׂיא שֶׁחָטָא מַלְקִין אוֹתוֹ בְּבֵית דִּין שֶׁלִּשְׁלֹשָׁה. מַה מַחֲזִרִן לֵיהּ. אָמַר רִבִּי חַגַּיי. מֹשֶׁה. אִין מַחֲזִרִין לֵיהּ דִּי קְטַל לוֹן. שָׁמַע רִבִּי יוּדָן נְשִׂיָיא וְכָעַס. שָׁלַח גֹּנְתּוֹן לְמִיתְפּוֹס לְרֵישׁ לָקִישׁ. טָרְפוֹן. עֲרַק לְדָא מוּגְדָּלָא. וְאִית דָּמְרִין לְהָדָא כְפַר חִיטַּיָּא. לְמָחָר סְלַק רִבִּי יוֹחָנָן לְבֵית וַועֲדָא וּסְלַק רִבִּי יוּדָן נְשִׂיָיא לְבֵית וַועֲדָא. אֲמַר לֵיהּ. לָמָּה לֵיה מָרִי אֲמַר לַן מִילָּה דְאוֹרַיָיא. שְׁרֵי טְפַח בְּחָדָא יָדֵיהּ. אֲמַר לֵיהּ. וּבְחָדָא טַפְּחִין. אֶלָּא אֲמַר לֵיהּ. לֹא וְלֹא בֶן לָקִישׁ לֹא. אֲמַר לֵיהּ. אֶלָּא אֲנִי מְפַתְּחֵהּ. אֲמַר לֵיהּ. בְּהָדָא מַגְדָּלָא. אֲמַר לֵיהּ. לְמָחָר אֲנָא וְאַתְּ נִיפּוּק לְקַדְמֵיהּ. שָׁלַח רִבִּי יוֹחָנָן גַּבֵּי רֵישׁ לָקִישׁ. עֲתֵיר לָךְ מִילָּה דְאוֹרַיָיא דִּנְשִׂיָיא נְפִיק לְקַדְמָךְ. נְפַק לְקַדְמוֹן וָמַר. דֵּיגְמַא דִידְכוֹן דָּמְיָיא לְבִירְיַיתְכוֹן. כַּד אֲתַא רַחֲמָנָא לְמִיפְרוֹק יַת יִשְׂרָאֵל לֹא שָׁלַח לֹא שָׁלִיחַ וְלֹא מַלְאָךְ אֶלָּא הוּא בְעַצְמוֹ. דִּכְתִיב וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם. הוּא וְכָל דַּרְגּוֹן דִּידֵיהּ. אֲמַר לֵיהּ. וּמַה חֲמִית מֵימַר הָא מִילְּתָא. אֲמַר לוֹן. מָה אַתּוֹן סָבְרִין. מַה דְחִיל מִינְּכוֹן הֲוִינָא מְנַע אוּלְפָּנֵיהּ דְּרַחֲמָנָא. דָּמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אַל בָּנָיי כִּי לֹא טוֹבָה הַשְּׁמוּעָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁴ 3:2 (**ה**). It is missing in the Yerushalmi reproduced in the *editio princeps* of the Babli. A different version is in *Midrash Samuel* 7(5). Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status¹³. Rebbi Mana said, it is written⁵. 21:12.: *For the crown of his God’s ointment is on him, I am the Eternal*; if one could compare it, just as I am in My Sanctity, so Aaron is in his sanctity¹⁵ 21:8), *holy he shall be to you,* if one could compare it, as I Am in My Holiness, so Aaron is in his holiness.. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if a High Priest sinned, one whips him¹⁶. If you would say by 23, his elevation would be his degradation¹⁷. And Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him by a court of three [judges]. Does one return him? Rebbi Haggai said, by Moses, if one would return him, he would kill them. Rebbi Jehudah the Prince¹⁸ heard this and became angry. He sent Goths¹⁹ a people from Northwestern Africa (E. G.).] to catch Rebbi Simeon ben Laqish. They beat him. He fled to Magdala, some say to Kefar Ḥiṭṭim²⁰. The next day, Rebbi Joḥanan went to the assembly hall, when Rebbi Jehudah the Prince also went to the assembly hall. He²¹ said to him, why is the master not²² telling us words of instruction? He²³ started clapping with one hand. He²¹ asked, does one clap with one? He²³ answered him, no, but without ben Laqish there is nothing²⁴. He²¹ told him, I shall free him. He²³ said to him, in Magdala. He²¹ told him, tomorrow I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare²⁵ for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel [from Egypt]²⁶, He sent neither messenger nor angel but He went Himself, as is written: *I shall pass through the Land of Egypt*²⁷ 12:12., He and all His Court²⁸ ed. Horovitz-Rabin, p. 23; cf. H. Guggenheimer, *The Scholar’s Haggadah* pp. 298–299.)
Here ends the Geniza fragment. The text in *Horaiot* has additions both at this point and at the end of the paragraph which, while relevant, in the absence of a confirming Genizah text cannot be added here.. He asked him, why did you say these things²⁹? He told him, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, *No my sons, because the reputation is not good*³⁰ 2:24. The explanation of the verse is missing; it is given in *Horaiot.* The verse about the misdeeds of Eli’s sons ends, מַעֲבִיריִם עַם יי [*the information*]*spread about by the Eternal’s people,* which he interprets as *being removed by the Eternal’s people,* implying that the High Priest has to be removed if he sins..

footnotes:
¹⁴ There exists a copy of this paragraph in Horaiot
¹³ This is unknown to the Babli.
⁵ Lev
¹⁵ The two other sources read: I in My Greatness, also Aaron in his greatness. R. Abun said (Lev.
¹⁶ In the two other sources: by a court of three judges. The sequel requires this text.
¹⁷ Since so many people would sit in judgment over him.
¹⁸ R. Jehudah II.
¹⁹ Following the reading of the other two sources. Krauss conjectures that the inserted נ indicates nasal pronunciation, but by the evidence of the other two sources גנתון instead of גותיין seems to be a scribal error. [Instead of Goths they might have been Gaetuli,
²⁰ Magdala is on Lake Genezareth, Kefar Hittim in the hills overlooking Tiberias.
²¹ R. Jehudah the Prince.
²² Translated following G.
²³ R. Johanan.
²¹ R. Jehudah the Prince.
²³ R. Johanan.
²⁴ Following the text of the other two sources. The text of the Leiden ms. is unintelligible.
²¹ R. Jehudah the Prince.
²³ R. Johanan.
²¹ R. Jehudah the Prince.
²⁵ Translated following G. The text of the other two sources, “get rich”, does not make much sense.
²⁶ Added from the other two sources.
²⁷ Ex.
²⁸ Translated following Eliahu Fulda and H. L. Fleischer in Levy’s Dictionary. A similar explanation of the verse is found in the Passover Haggadah (Mekhilta dR.Ismael,
²⁹ About whipping the Patriarch.
³⁰ 1S.


###### Jerusalem Talmud Sanhedrin 2:1:4
[Jerusalem Talmud Sanhedrin 2:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:4)

רִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא. לְמַעֲלָן. לְמַעֲלָן מִקָּנֶה שָׂפָה. לְמַטָּן. לְמַטָּן מִקָּנֶה שָׂפָה. רִבִּי יוֹחָנָן אָמַר. לְמַטָּן מַמָּשׁ. רִבִּי יוֹחָנָן סְלַק למְבַקְּרָה לְרִבִּי חֲנִינָה גַּו אִיסְטְרָטָה. שְׁמַע דִּדְמָךְ. אָמַר. שְׁלַח וְאַייתִי מָנוֹי טַבְיָיא דְשׁוּבְתָא וּבְזָעֵיהּ. רִבִּי יוֹחָנָן פְּלִיג עַל רִבִּי יוּדָן בְּתַרְתֵּי. וְאַתְיָיא דְרִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא כְרִבִּי יוּדָה. וְאִי כְרִבִּי יוּדָה לֹא יִפְרוֹס כָּל עִיקָּר. לָא אַתְיָיא דְלָא אֶלָּא עַל אָבִיו וְעַל אִמּוֹ כְרִבִּי מֵאִיר. דְּתַנֵּי. עַל כָּל הַמֵּתִים אֵין מַבְדִּיל קָנֶה שָׂפָה אֶלָּא עַל אָבִיו וְעַל אִמּוֹ. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָן אוֹמֵר. כָּל קֶרַע שֶׁאֵינוֹ מַבְדִּיל קָנֶה שָׂפָה הֲרֵי זֶה קֶרַע שֶׁלְּתִפְלוּת. מַאי כְדוֹן. חוֹמֶר הוּא בְכֹהֵן גָּדוֹל שֶׁיְּהֵא מַבְדִּיל קָנֶה שָׂפָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³³ 3:6; the origin is to be found there in Halakhah 3:6 (**ה**). The Yerushalmi printed in the Babli *editio princeps* from a ms. different from the Leiden one, only quotes the first sentence; it eliminated the remark “continue in Sanhedrin.” The paragraph also appears in *Moˋed qatan,* copied twice in the Leiden ms. The text there is a reformulation, not a copy.
Mishnah *Horaiot* 3:6 reads: “The High Priest tears his clothes below, the simple priest above. The High Priest officiates when he is a fresh mourner but may not eat; the simple priest neither officiates nor eats.” The High Priest is forbidden to let his hair grow or tear his clothes (*Lev.* 21:10). R. Meïr interprets the verse to mean that in mourning he may not tear his garment in the way other people do [*Sịfra Emor Parashah* 2(3)]. The Mishnah is R. Meïr’s. It is obvious that one speaks here of the High Priest’s personal belonging, not his robes of office, which may not be torn (*Ex.* 28:32,29:23). Rebbi Eleazar in the name of Cahana: On top, high starting with the seam³⁴ 22b), correctly interpreted in the Rashi commentary edited by E. Kupfer (Jerusalem 1961). Cf. *Horaiot*3:6, Note 201., below, low starting with the seam. Rebbi Joḥanan said, really low³⁵. Rebbi Joḥanan was going up the mountain³⁶ to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah³⁷. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely³⁸ and in the first version of the Halakhah in *Moˋed qaṭan* 3:8, but in the second version and in *editio princeps* one reads: “that he may not sever the seam completely.” This seems to be the correct version. The point is made that *Lev.* 21:10 does not use the frequently used verb קרע “to tear” but the infrequent פרם “to tear in little pieces”. The is interpreted in *Sifra Emor Parashah* 2(3) to mean that the High Priest is not totally forbidden to rend his garments, only he may not do what everybody does. If he rends it, it may only be at the bottom, where few people will notice, and it may not be deep..

footnotes:
³³ This and the following paragraphs refer to Mishnah Horaiot
³⁴ He insists that a valid tear in mourning must sever the thread of the seam. If the cloth of the garment is folded over and then sewn, the tear must reach the place where the cloth is only a single layer.In Babylonia, the Palestinian קָנֶה שָׂפָה was understood as קַמֵּי שָׂפָה “in front of the seam” (Moˋed qatan
³⁵ Without any minimal depth.
³⁶ From Tiberias below Sea level to Sepphoris on a hilltop.
³⁷ R. Jehudah does not require tearing one’s clothing in mourning except for his parents, but if one tears he requires severing the seam.
³⁸ This is the text here, in Horaiot,


###### Jerusalem Talmud Sanhedrin 2:1:5
[Jerusalem Talmud Sanhedrin 2:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:5)

כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוּמֵר. כָּל אוֹתוֹ הַיּוֹם. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר כָּל הָעֲבוֹדָה שֶׁיֵּשׁ בְיָדוֹ וּבָא לוֹ. בֵּין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן חָדָא. בֵּין רִבִּי יוּדָה לְרִבִּי שִׁמְעוֹן חָדָא. בֵּין רִבִּי מֵאִיר לְרִבִּי יוּדָה הַכְנָסָה. רִבִּי יַעֲקֹב בֶּן דֹּסַאי. מַפְסִיק בֵּינֵיהוֹן. רִבִּי מֵאִיר אוֹמֵר. הָיָה בִפְנִים הָיָה יוֹצֵא. הָיָה בַחוּץ הָיָה נִכְנָס. רִבִּי יְהוּדָה אוֹמֵר. הָיָה בִפְנִים הָיָה נִכְנָס. הָיָה בַחוּץ לֹא הָיָה נִכְנָס. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר כָּל הָעֲבוֹדָה שֶׁיֵּשׁ בְיָדוֹ וּבָא לוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב הוּנָא. מַתְנִיתָא לְרֵישׁ לָקִישׁ. וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. עִמָּהֶן אֵין יוֹצֵא. יוֹצֵא הוּא אַחֲרֵיהֶן. הֵן נִיכְסִין וְהוּא נִגְלֶה וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר. דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוּדָן אוֹמֵר. אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ. שֶׁנֶּאֱמַר וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. יָצָא לֹא הָיָה חוֹזֵר.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³⁹ 11:3.“The High Priest sacrifices while in deep⁴⁰ 26:14. A simple priest, who is required to defile himself for the burial of a close relative, automatically is barred from the holy precinct until he is purified from the impurity of the dead. The High Priest is prohibited from defiling himself and from leaving the holy precinct (*Lev.* 21:12). The question remains, what is his status on that day? sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day⁴¹. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]⁴². Between Rebbi Meïr and Rebbi Jehudah is entering⁴³ 21:12: *The holy precinct he may not leave*.. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he did [not]⁴⁴. enter. Rebbi Jehudah says, if he was inside, he enters⁴⁵ 21:12 does not apply to his situation.; if he was outside, he did not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a *baraita* is from Rebbi Simeon ben Laqish⁴⁶: R. Simeon. The name tradition here is quite corrupt. R. Yose bar Abun of the last generation of Galilean Amoraïm was a student of R. Jacob bar Dositheos. Also he cannot speak in the name of the second generation Babylonian Rav Huna; one has to read *Rebbi* Huna against both mss. sources. R. Simeon ben Laqish cannot formulate a *baraita*: neither *baraita* nor Mishnah address R. Simeon’s opinion.: ⁴⁷ 2(8).*The Sanctuary he shall not leave,* he may not leave with them, but he may leave after them. If they⁴ are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: *The Sanctuary he shall not leave*⁵. 21:12.. If he left, he may not return.”

footnotes:
³⁹ Tosephta Zevahim
⁴⁰ “Deep sorrow” is the period between the death of a close relative and his burial. This is a period of biblically mandated mourning in which consumption of sanctified food is forbidden, Deut.
⁴¹ Everybody agrees that if a High Priest is engaged in Divine Service when he is informed of the death of a close relative, he finishes his task. R. Simeon requires that upon completion he leave immediately; if he was informed while idle he also must leave immediately. R. Meïr holds that if he was in the precinct, he can start sacrificing even after being informed but then has to leave; if he was outside he cannot enter. R. Jehudah does not require him to leave.
⁴² For R. Jehudah, he does not have to leave after finishing his task. In fact, there are two differences since for R. Jehudah he is permitted to start after being informed of the death, but not for R. Simeon.
⁴³ Whether he has to leave after finishing. The verse seems to support R. Jehudah, Lev.
⁴⁴ Reading from Horaiot
⁴⁵ If he was in the Temple precinct, he may start serving; if he was outside, he may not enter, since Lev.
⁴⁶ In Horaiot
⁴⁷ A similar text is in Sifra Emor Parashah
⁴ The people carrying the bier. The High Priest may never be seen together with them.
⁵ Lev


###### Jerusalem Talmud Sanhedrin 2:1:6
[Jerusalem Talmud Sanhedrin 2:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:1:6)

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. אֵין אֲנִינָה אֶלָּא לְמֵת בִּלְבַד. דִּכְתִיב וְאָנוּ וְאָבְלוּ פְּתָחֶיהָ. הָתִיב חִיָיה בַּר אָדָא. וְהָכְתִיב וְאָנוּ הַדַּיָיגִים. אָמַר רִבִּי חֲנִינָה. כֵּינִי מַתְנִיתָא. שֶׁאֵין אֲנִינַת טוּמְאָה אֶלָּא לְמֵת בִּלְבַד. תַּנֵּי. אֵי זוֹ הִיא אֲנִינָה. מִשְּׁעַת מִיתָה עַד שְׁעַת קְבוּרָה. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. כָּל אוֹתוֹ הַיּוֹם. אַשְׁכָּחַת מַר קוּלֹּת וְחוּמְרֹת עַל דַּעְתֵּיהּ דְּרִבִּי. קוּלֹּת וְחוּמְרֹת עַל דַּעְתְּהוֹן דְּרַבָּנִן. מַה מַפְקָה מִבֵּינֵיהוֹן. מֵת וְנִקְבַּר בְּשַׁעְתּוֹ. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אֵינוֹ אָסוּר אֶלָּא אוֹתָהּ שָׁעָה בִּלְבַד. מֵת וְנִקְבַּר לְאַחַר שְׁלֹשָׁה יָמִים. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אָסוּר עַד שְׁלֹשָׁה יָמִים. אֲתַא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן וְרַב חִסְדָּא תְּרַוֵּיהוֹן מָרִין. מוֹדֶה רִבִּי לַחֲכָמִים שֶׁאֵין אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד. כְּהָדָא דְתַנֵּי. רִבִּי אוֹמֵר. תֵּדַע לְךָ שֶׁאֵין אֲנִינוּת לָי‍ְלָה תוֹרָה. שֶׁהֲרֵי אָמְרוּ. אונֵן טוֹבֵל וְאוֹכֵל פִּסְחוֹ לָעָרֶב. וַהֲרֵי אָמְרוּ אֲנִינוּת תּוֹרָה. רִבִּי יֹסֵא בְּרִבִּי בּוּן בְּשֵׁם רִבִּי חוּנָה. תִּיפְתָּר שֶׁנִּקְבַּר בְּדִמְדּוּמֵי חַמָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁴⁸ there exists one in *Pesahim* 8:7 36a l. 76 ff. (פ). Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow”⁴⁹3:1, Note 42. is only for the dead, for it is written⁵⁰ 3:26. The gates of Jerusalem are in sorrow because all its men are dead.: *Its gates are in deep sorrow and mourning.* Ḥiyya bar Ada objected: Is it not written⁵¹ 19:8. The fishermen are in *deep sorrow* (and they *mourn* as quoted in the two parallel texts) because the Nile dried up. This proves that both terms used for the religious obligations of a person whose close relative died are used in the Bible also to describe other situations.: *the fishermen are in deep sorrow*? Rebbi Ḥanina said, so is the *baraita*: there is no deep sorrow in impurity except for the dead. It was stated⁵² 100b; a suspect text in *Semahot* 4:4.: “What is deep sorrow? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What is the difference between them? If he died and was buried within the hour. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden only that hour. If he died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥisda, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated⁵³ 100b.: Rebbi said, you know that deep mourning in the night is not biblical, since they said⁵⁴ 8:8. This naturally presupposes that the person was not defiled by the impurity of the dead; otherwise, he would have to observe a seven day cleansing period. If he had no occasion to be near the corpse, the biblical prohibitions upon the deep mourner lapse at sundown., “the deep mourner immerses himself and eats his Passover sacrifice in the evening.” But they said, deep mourning [during daytime]⁵⁵ is biblical. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Explain it⁵⁶ only refers to the unlikely case that the deep mourner was not defiled with the impurity of the dead in a case in which both Rebbi and the Sages will agree on the duration of the deep sorrow. that he was buried close to sundown [and one cannot infer anything.⁵⁵]

footnotes:
⁴⁸ In addition to the parallel in Horaiot,
⁴⁹ In its legal implications, that the person not only be forbidden to eat sanctified food but also cannot be counted in a quorum for religious services; cf. Berakhot
⁵⁰ Is.
⁵¹ Is.
⁵² Babli Zevaḥim
⁵³ Babli Zevaḥim
⁵⁴ Mishnah Pesahim
⁵⁵ Inserted from the parallel sources, necessary for understanding the text.
⁵⁶ The Mishnah in Pesahim
⁵⁵ Inserted from the parallel sources, necessary for understanding the text.


###### Jerusalem Talmud Sanhedrin 2:2:1
[Jerusalem Talmud Sanhedrin 2:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:1)

**משנה:** וּכְשֶׁהוּא מְנַחֵם אֵת אֲחֵרִים דֶּרֶךְ כָּל הָעָם עוֹבְרִין בְּזֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַּפָּרָתוֹ וְהוּא אוֹמֵר לָהֶן הִתְבָּרְכוּ מִן הַשָּׁמַיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַסַּפְסָל:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** If he⁵⁷ consoles others, common behavior requires the people to come in single file and the executive officer⁵⁸ becomes a partition between himself and the people. If he is consoled by others, everybody tells him, we are his⁵⁹ atonement; he answers them, may you be blessed by Heaven. If one brings him the first meal⁶⁰ 27b) but is implied as an ancient custom in *2S.*3:35, *Ez.* 24:17., the people sit in a circle on the ground and he sits in their circle on a footstool⁶¹ Probably the vocalization should be סֻפּסֶל..

footnotes:
⁵⁷ The High Priest makes a visit of condolence.
⁵⁸ The organizer of the Temple service walks to his left; all other people are required to make a single file to the organizer’s left, to make sure that nobody touch the High Priest and defile him.
⁵⁹ Meaning “your.”
⁶⁰ Mourners are not permitted to prepare their own first meal after the burial. The people who bring him the food are supposed to eat with him. This is an Amoraïc statement in the Babli (Moˋed qatan
⁶¹ Latin subsellium.


###### Jerusalem Talmud Sanhedrin 2:2:2
[Jerusalem Talmud Sanhedrin 2:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:2)

**הלכה:** וּכְשֶׁהוּא מְנַחֵם אֶת אֲחֵרִים כול׳. הָדָא אָמְרָה. סַפְסָל אֵין בּוֹ מִשּׁוּם כְּפִיַית הַמִּיטָּה. כֹּהֵן גָּדוֹל חַיָיב בִּכְפִיַית הַמִּיטָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “If he consoles others,” etc. This implies that a footstool is not meant by “overturning the couch.” The High Priest is obligated to overturn his couch⁶² 3:1, Notes 36–41. The prestige of the High Priest’s office does not permit him to sit on the floor..

footnotes:
⁶² The mourner is not permitted to sit comfortably on a couch; cf. Berakhot


###### Jerusalem Talmud Sanhedrin 2:2:3
[Jerusalem Talmud Sanhedrin 2:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:3)

תַּנֵּי אֵין מוֹצִיאִין אֶת הַמֵּת סָמוּךְ לְקִרְיַת שְׁמַע אֶלָּא אִם כֵּן הִקְדִּימוּ שָׁעָה אַחַת אוֹ אִיחֲרוּ שָׁעָה אַחַת כְּדֵי שֶׁיִּקְרְאוּ וְיִתְפַּלְלוּ. וְהָתַנִּינָן קָבְרוּ אֶת הַמֵּת וְחָזְרוּ. תִּיפְתָּר בְּאִינּוּן דַּהֲווֹן סָבְרִין דְּאִית בָּהּ עֹנָה וְלֵית בָּהּ עֹנָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁶³ 3:2, Notes 123–135. The last two paragraphs have been shortened to become partially unintelligible; they are intended to refer the student to the text in *Berakhot.* It is stated: “One does not take the dead for burial close to the recitation of the *Shemaˋ* unless one do it one hour in advance or one hour afterwards, so that they may recite and pray.” But did we not formulate: “When they buried the dead and returned”? Explain it for those who thought that they had a free period but they did not have a free period.

footnotes:
⁶³ From here to the end of the Halakhah, the text is from Berakhot


###### Jerusalem Talmud Sanhedrin 2:2:4
[Jerusalem Talmud Sanhedrin 2:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:4)

תַּנֵּי הַהֶסְפֵּד וְכָל הָעֲסוּקִין בָּהֶסְפֵּד מַפְסִיקִין לְקִרְיַת שְׁמַע וְלֹא לִתְפִילָּה. מַעֲשֶׂה הָיָה וְהִפְסִיקוּ רַבּוֹתֵינוּ לְקִרְיַת שְׁמַע וְלִתְפִילָּה. וְהָתַנִּינָן אִם יְכוֹלִין לְהַתְחִיל וְלִגְמוֹר. מַתְנִיתָא בְיוֹם רִאשׁוֹן. מַה דְתַנֵּי בְּיוֹם שֵׁינִי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is stated: The eulogizer and all who participate in a eulogy interrupt for the recitation of *Shemaˋ* but do not interrupt for prayer. It happened that our teachers interrupted for the recitation of *Shemaˋ* and prayer. Did we not state: “If they are able to start and finish”? Our Mishnah refers to the first day; that the Tanna stated for the second day.


###### Jerusalem Talmud Sanhedrin 2:2:5
[Jerusalem Talmud Sanhedrin 2:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:5)

אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבְדַּומָא זֶה שֶׁנִּכְנַס לַכְּנֶסֶת וּמְצָאָן עוֹמְדִין לִתְפִילָּה. אִם יוֹדֵעַ שֶׁיָּכוֹל לִגְמוֹר עַד שֶׁלֹּא יַתְחִיל שְׁלִיחַ צִיבּוּר לַעֲנוֹת אָמֵן יִתְפַּלֵּל. וְאִם לָאו אַל יִתְפַּלֵּל. בְּאֵי זֶה אָמֵן אָמְרוּ. תְּרֵין אֲמוֹרִין. חַד אָמַר שֶׁלְהָאֵל הַקָּדוֹשׁ. וְחַד אָמַר שֶׁלְּשׁוֹמֵעַ תְּפִילָּה. בַּחוֹל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Samuel ben Eudaimon said: He who enters the synagogue and finds them standing and praying; if he knows that he could start and finish before the reader starts, so that he may answer “Amen”, he may pray, otherwise he should not pray. About which “Amen” did the speak? Two Amoraïm, one says the Amen of “the Holy King”, the other says the Amen of “Who listens to prayer.” ⁶⁴ Only the last word was left. On weekdays.

footnotes:
⁶⁴ A sentence has been omitted: R. Phineas said, the Amen of “the Holy King” refers to the Sabbath, that of “He Who listens to prayer” refers to weekdays.


###### Jerusalem Talmud Sanhedrin 2:2:6
[Jerusalem Talmud Sanhedrin 2:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:2:6)

תַּנֵּי רִבִּי יְהוּדָה אוֹמֵר. הָיוּ כוּלָּן עומְדִין בְּשׁוּרָה. מִשּׁוּם כָּבוֹד חַיָיבִין. מִשּׁוּם אֵבֶל פְּטוּרִין. יָרְדוּ לְסֶפֶד. הָרוֹאִין פָּנִים פְּטוּרִין. וְשֶׁאֵין רוֹאִין פָּנִים חַיָיבִין. וְהָדָא דְתַנִּינָן. כְּשֶׁמְנַחֵם אֲחֵרִים כָּל הָעָם עוֹבְרִין זֶה אַחַר זֶה וְהַמְמוּנֶה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. כְּמִשְׁנָה הָרִאשׁוֹנָה. וְהָא דְתַנִּינָן. הַפְּנִימִין פְּטוּרִין וְהַחִיצוֹנִין חַיָיבִין. כְּמִשְׁנָה הָרִאשׁוֹנָה. אָמַר רִבִּי חֲנִינָה. בָּרִאשׁוֹנָה הָיוּ מִשְׁפָּחוֹת עוֹמְדוֹת וְהָאֲבֵילִין עוֹבְרִין. מִשֶׁרָבַת תַּחֲרות בְּצִיפֹּרִין הִתְקִין רִבִּי יוֹסֵי שֶׁיְּהוּ מִשְׁפָּחוֹת עוֹבְרוֹת וְהָאֲבֵילִים עוֹמְדִין. אָמַר רִבִּי שְׁמוּאֵל דְּסוֹפֶפְתָּה. חָזְרוּ הַדְּבָרִים לְיוֹשְׁנָן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is stated: Rebbi Jehudah says, if they are all standing in one row, those who are standing because of honor are obligated, those because of mourning are exempt. When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obligated. It would be what we stated: “If he consoles others, the people come in single file and the executive officer becomes a partition between himself and the people,” the first teaching⁶⁵ Notes 132–133) that practice had changed in Mishnaic times. The practice of Temple times is not necessarily relevant for later generations.. And what we stated: “the innermost are exempt and the outer ones obligated,” is the first teaching. Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta instituted that the families should pass by and the mourners stand still. Rebbi Samuel Sofefta said: Matters returned to their original state.

footnotes:
⁶⁵ Half a paragraph has been omitted (Berakhot loc. cit.


###### Jerusalem Talmud Sanhedrin 2:3:1
[Jerusalem Talmud Sanhedrin 2:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:1)

**משנה:** מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ לֹא מֵעִיד וְלֹא מֵעִידִין אוֹתוֹ לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֶת אִשְׁתּוֹ לֹא מְיַיבֵּם וְלֹא מְיַיבְּמִין אֶת אִשְׁתּוֹ. רִבִּי יְהוּדָה אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְיַבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם רָצָה אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אֶת אַלְמְנָתוֹ. רִבִּי יְהוּדָה אוֹמֵר. נוֹשֵׂא הוּא הַמֶּלֶךְ אַלְמְנָתוֹ שֶׁל מֶלֶךְ. שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמְנָתוּ שֶׁל שָׁאוּל שֶׁנֶּאֱמַר וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶךָ בְּחֵיקֶךָ:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The king does not judge⁶⁶, nor may one judge him;⁶⁷ he does not testify, nor may one testify against him; he does not give *ḥalîṣah,* nor does one give *ḥalîṣah* to his wife⁶⁸. He does not marry in levirate, nor may one marry his wife in levirate. Rebbi Jehudah says, if he wants to give *ḥalîṣah* or marry in levirate, let his good deeds be remembered. They told him, even if he wants to, one does not listen to him⁶⁹. One may not marry his widow; Rebbi Jehudah says, a king may marry a king’s widow⁷⁰ 2:22)., since we find that David married Saul’s widow, as it is said⁷¹ 12:8.: *I gave your master’s house to you and your master’s wives on your breast*.

footnotes:
⁶⁶ In the theory of the Yerushalmi this is biblical law, even though historically the administration of justice was the hallmark of kingship. Historically, the explanation of the Babli (19a) has much to recommend it, that the Mishnaic theory of kingship, positing total separation of the executive from the judiciary, is a reaction to the misrule of the later Hasmoneans and the Herodians.
⁶⁷ This would be too dangerous for judges and witnesses.
⁶⁸ The ceremony would not be consistent with the dignity of his office/
⁶⁹ The king is obliged to sustain his dignity.
⁷⁰ This seems to have been Solomon’s interpretation when he ordered Adoniah killed for asking Avishag’s hand (1K.
⁷¹ 2S.


###### Jerusalem Talmud Sanhedrin 2:3:2
[Jerusalem Talmud Sanhedrin 2:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:2)

**הלכה:** מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ כול׳. לֹא דָן. וְהָכְתִיב וַיְהִי דָוִד עוֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכָל עַמּוֹ. וְתֵימַר הָכֵן. אֱמוֹר מֵעַתָּה. הָיָה דָן הַדִּין. זִיכָּה הַזַּכַּיי וְחִיֵיב הַחַיָיב. הָיָה הַחַיָיב עָנִי נוֹתֵן לוֹ מִשֶּׂלּוֹ. נִמְצָא עוֹשֶׂה דִין לָזֵה וּצְדָקָה לָזֵה. רִבִּי אוֹמֵר. הָיָה דָּן וְזִיכָּה הַזַכַּיי וְחִיֵיב הַחַיָיב. מַעֲלֶה עָלָיו הַמָּקוֹם כִּילּוּ עָשָׂה צְדָקָה עִם הַחַיָיב שֶׁהוֹצִיא גְזֵילָה מִיָּדוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The king does not judge, nor may one judge him;” etc. But is it not written⁷² 8:15.: *David administered justice and charity for his entire people,* and you say so? One has to say that he judged by the law, cleared the innocent and condemned the guilty. ⁷³ 5(3). If a poor person was found liable, he paid from his own money; in that he was administering justice for one party and charity for the other. Rebbi said, if somebody judged, cleared the innocent and condemned the guilty, the Omnipresent will credit him with acting charitably with the guilty by taking the ill-gotten goods out of his hand⁷⁴ Rav Nahman) objects to the first explanation since essentially it is a dishonest way of solving disputes. He declares correct judgment in money matters to be an exercise in charity. Cf. Chapter 1, Note 82..

footnotes:
⁷² 2S.
⁷³ Babli 6b, the statements to the end of the paragraph. Deut. rabba
⁷⁴ Rebbi (in Deut. rabba


###### Jerusalem Talmud Sanhedrin 2:3:3
[Jerusalem Talmud Sanhedrin 2:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:3)

וְלֹא דָנִין אוֹתוֹ. עַל שֵׁם מִלְּפָנֶיךָ מִשְׁפָּטִי יֵצֵא. רִבִּי יִצְחָק בְּשֵׁם רִבִּי. הַמֶּלֶךְ וְצִיבּוּר נִידּוֹנִין לְפָנָיו בְּכָל יוֹם. שֶׁנֶּאֱמַר. לַעֲשׂוֹת מִשְׁפַּט עַבְדּוֹ וּמִשְׁפַּט עַמּוֹ יִשְׂרָאֵל דְּבַר יוֹם בְּיוֹמוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“One may not judge him.” Because *from You my judgment will come*⁷⁵ 17:2. Only God judges the king.. Rebbi Isaac in the name of Rebbi: *To provide the judgment of His servant and the judgment of His people Israel day by day*⁷⁶ 8:59..

footnotes:
⁷⁵ Ps.
⁷⁶ 1K.


###### Jerusalem Talmud Sanhedrin 2:3:4
[Jerusalem Talmud Sanhedrin 2:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:4)

רִבִּי יוּדָן אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְיַיבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם אַתְּ אוֹמֵר כֵּן נִמְצֵאתָ פוֹגֵם כְּבוֹד הַמֶּלֶךְ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Rebbi Jehudah says, if he wants to give *ḥalîṣah* or marry in levirate, let his good deeds be remembered.” They told him, if you say so, you injure the king’s prestige.


###### Jerusalem Talmud Sanhedrin 2:3:5
[Jerusalem Talmud Sanhedrin 2:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:5)

אֵין נוֹשְׂאין לֹא אַלְמָנָתוּ וְלֹא גְרוּשָׁתוֹ שֶׁלְּמֶלֶךְ. עַל שֵׁם וַתִּהְיֶינָה צְרוּרוֹת עַד יוֹם מוּתָן אַלְמְנוּת חַיּוּת. רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מְלַמֵּד שֶׁהָיָה דָוִד מְקַלְעָתָן וּמְקַשְׁטָתָן וּמַכְנִיסָן לְפָנָיו בְּכָל יוֹם וְאוֹמֵר לְיִצְרוֹ הָרַע. תִּאַבְתָּה דָבָר הָאָסוּר לָךְ. חַיֶּיךָ שֶׁאֲנִי מַתְאִיבְךָ דָּבָר הַמּוּתָּר לָךְ. רַבָּנִין דְּקַיְסָרִין אָמְרִין. אֲסוּרוֹת מַמָּשׁ הָיוּ. וּמַה כְלֵי הֶדְיוֹט שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט אָסוּר לַמֶּלֶךְ לְהִשְׁתַּמֵּשׁ בּוֹ. כְּלֵי הַמֶּלֶךְ שֶׁנִּשְׁתַּמֵּשׁ בּהֶן הֶדְיוֹט אֵינוֹ דִין שֶׁיְּהֵא הַמֶּלֶךְ אָסוּר לְשַׁמֵּשׁ בָּהֶן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
One marries neither the king’s widow nor his divorcee, because *they were secluded to the day of their death, living in widowhood*⁷⁷ 20:3, speaking of David’s concubines with whom Absalom had slept in public.. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches⁷⁸ that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you;⁷⁹ by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use⁸⁰, *a fortiori* the king is forbidden to use the king’s vessels which were used by a private person.

footnotes:
⁷⁷ 2S.
⁷⁸ He reads צְרוּרוֹת not as “bound” but “tied, braided”.
⁷⁹ Since the concubines were not legally his wives, Absalom sinned by raping them, but they remained permitted to David by rabbinic rules. It was voluntarily that David refrained from sleeping with them.
⁸⁰ Since the king is prohibited from marrying his childless brother’s widow, it follows that the only women permitted to a king are either virgins or widows and divorcees of kings.


###### Jerusalem Talmud Sanhedrin 2:3:6
[Jerusalem Talmud Sanhedrin 2:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:6)

רִבִּי יוּדָן אוֹמֵר. נוֹשֵׂא הַמֶּלֶךְ אַלְמָנַת הַמֶּלֶךְ. שֶׁמָּצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנַת שָׁאוּל. שֶׁנֶּאֱמַר. וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ. זוֹ רִצְפָּה וַאֲבִיגַיִל וּבַת שֶׁבַע.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Rebbi Jehudah says, a king may marry a king’s widow, since we find that David married Saul’s widow, as it is said: *I gave your master’s house to you**and your master’s wives on your breast*.” This refers to Riṣpah⁸¹ 2:4, Note 116., Abigail and Batseba⁸².

footnotes:
⁸¹ Saul’s concubine, cf. Yebamot
⁸² These two examples refer to the preceding paragraph and show that the argument of the rabbis of Caesarea is wrong. David married Abigail, Nabal’s widow, when already he claimed kingship (in the interpretation of the next paragraphs) and Batseba, Uriah’s widow, when actually he was king.


###### Jerusalem Talmud Sanhedrin 2:3:7
[Jerusalem Talmud Sanhedrin 2:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:7)

שְׁלֹשָׁה בָנִים הָיוּ לְחֶצְרוֹן. דִּכְתִיב וּבְנֵי חֶצְרוֹן יְרַחְמְאֵל וְאֶת רָם וְאֶת כְּלוּבָי. הוּא יְרַחְמְאֵל קַדְמוֹי אֶלָּא שֶׁנָּשָׂא אִשָּׁה גּוֹיָה לְהִתְעַטֵּר בָּהּ. דִּכְתִיב וַתְּהִי אִשָּׁה אַחֶרֶת לִירַחְמְאֵל וּשְׁמָהּ עֲטָרָה הִיא אֵם אוֹנָם. שֶׁהִכְנִיסָה אֲנִינָה לְתוֹךְ בֵּיתוֹ. וְרָם הוֹלִיד אֶת עַמִּינָדָב. וְעַמִּינָדָב הוֹלִיד אֶת נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת שַׂלְמָה. וְשַׂלְמוֹן הוֹלִיד אֶת בּוֹעַז וּבוֹעַז נָשָׂא אֶת רוּת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁸³Ḥeṣron had three sons, as it is written⁸⁴ 2:9.: *The sons of Ḥeṣron Yeraḥmeël, and Ram, and Kelubai*⁸⁵. Yerahmeël should have been first,⁸⁶ but he married a Gentile woman to crown himself with her, as it is written⁸⁷ 2:26.: *Yerahmeël had another*⁸⁸*wife; her name was Crown, she is the mother of Onam,* for she brought deep sorrow to his house⁸⁹. *And Ram fathered Amminadav, Amminadav fathered Naḥshon, Naḥshon fathered Salma, Salmon fathered Boaz*⁹⁰ 4:19–21, but probably *1Chr.*2:10–11 was intended., and Boaz married Ruth.

footnotes:
⁸³ This paragraph is inserted as preface to the story about Nabal and David, induced by the mention of Abigail in the preceding sentence.
⁸⁴ A shortened quote from 1Chr.
⁸⁵ He is Kaleb ben Hesron, presumed ancestor of Nabal.
⁸⁶ As the firstborn, he should be first in the genealogical list, but his descendants are listed last, vv. 25 ff. The role of firstborn was taken over by Ram, the ancestor of David.
⁸⁷ 1Chr.
⁸⁸ Interpreting “another” as “foreign”.
⁸⁹ Deriving אוֹנָם from the root אנה “to be in deep sorrow”.
⁹⁰ Ru.


###### Jerusalem Talmud Sanhedrin 2:3:8
[Jerusalem Talmud Sanhedrin 2:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:8)

הֵא נָבָל אֲתִי מִן דִּכְלוּבָי. אֲמַר נָבָל. לֵית בְּיִשְׂרָאֵל בַּר טָבִין סַגִּין מִינִּי. הָדָא הִיא דִכְתִיב וְאִישׁ בְּמָעוֹן וּמַעֲשֵׂהוּ בַכַּרְמֶל וְהָאִישׁ גָּדוֹל מְאֹד וְהוּא כָלִיבִּי. דַּאֲתִי מִן כְּלוּבָי. וַיִּשְׁמַע דָּוִד בַּמִּדְבָּר כִּי גוֹזֵז נָבָל. וַאֲמַרְתֶּם כֹּה לֶחָי. לְקִיּוּמָא. וְאַתָּה שָׁלוֹם וגו׳. אָמַר רִבִּי יוּסְטָּא בַר שׁוּנֵם. נַעֲשׂוּ מַחֲנֶה. וַיַּעַן נָבָל אֶת עַבְדֵי דָוִד וגו׳. וּמְנַיִין לְדִינֵי נְפָשׁוֹת שֶׁמַּתְחִילִין מִן הַצַּד. תַּנָּא שְׁמוּאֵל הַזָּקֵן קוֹמֵי רִבִּי אָחָא. וַיֹּאמֶר דָּוִד לַאֲנָשָׁיו וגו׳. וַיָּעַט בָּהֶם. מָהוּ וַיָּעַט בָּהֶם. אַפְחִין בְּמִילִּין. וְעַתָּה דְּעִי וּרְאִי מַה תַּעֲשִׂי. וַתִּפְגּוֹשׁ אוֹתָם. גִּילַּת שׁוֹקָהּ וְהָלְכוּ לְאוֹרָהּ. וַתִּפְגּוֹשׁ אוֹתָם. הוּקְרוּ כוּלָּם. וחד אָמַר אַךְ לַשֶּׁקֶר שָׁמַרְתִּי וגו׳. מַשְׁתִּין בְּקִיר. מָה עִיסְקֵיהּ דְּכַלְבָּא מַשְׁתִּין בְּכָתְלָא. אֲפִילוּ עַל כַּלְבָּא לֵי נָא חַיִיס. וַתֵּרֶא אֲבִיגַיִל אֶת דָּוִד וגו׳. אָמְרָה לֵיהּ. מָרִי דָוִד. אֲנָא מֶה עָבְדִית. בָּנַיי מָה עָבְדוֹן. בְּעִירַיי מָה עֲבַד. אָמַר לָהּ. מִפְּנֵי שֶׁקִּילֵּל מַלְכוּת דָּוִד. אָמְרָה לֵיהּ. וּמֶלֶךְ אַתָּה. אָמַר לָהּ. וְלֹא מָשְׁחֵנִי שְׁמוּאֵל לְמֶלֶךְ. אָמְרָה לוֹ. עַדַּיִין מוֹנֵיטָה דְּמָרָן שָׁאוּל קַיָים. וַאֲנִי אֲמָתְךָ. מְלַמֵּד שֶׁתְּבָעָהּ לְתַשְׁמִישׁ. מִיַּד הוֹצִיאָה כִתְמָהּ וְהֶרְאָת לוֹ. אָמַר לָהּ. וְכִי רוֹאִין כְּתָמִין בַּלָּיְלָה. אָמְרָה לֵיהּ. וְלֹא יִשְׁמְעוּ אָזְנֵיךָ מַה שֶׁפִּיךָ מְדַבֵּר. כְּתָמִין אֵין רוֹאִין בַּלָּיְלָה וְדִינֵי נְפָשׁוֹת דָּנִין בַּלָּי‍ְלָה. אָמַר לָהּ. כְּבָר נִגְמַר דִּינוֹ מִבְּעוֹד יוֹם. אָמְרָה לוֹ. וְלֹא תִהְיֶה זֹאת לְךָ לְפוּקָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹¹ (ed. Buber) 25. This Nabal⁹² was a descendant of Kelubai. Nabal said, nobody in Israel comes from a better family than I. That is what is written⁹³ 25:2.: *A man from Maˋon had his business in Karmel; the man was exceedingly rich, a Kalebite,* a descendant of Kelubai. *David heard in the prairie that Nabal was shearing*⁹⁴. 25:4.. *Tell him, to life*⁹⁵ 25:6.*!* For long life. *Peace be with you,* etc. Rebbi Justus from Sunem said, they formed a camp⁹⁶ 1, 19c l. 75. In v. 4, it is stated that David sent 10 men to Nabal; in v. 6 it is stated *they encamped.* He concludes that the legal definition of a camp (for the religious obligations in wartime) refers to a minimum of 10 men.. *Nabal answered David’s servants*⁹⁷ 25:10., etc. From where that in criminal trials the voting starts from the side? Samuel the Elder stated before Rebbi Aḥa: *David told his men*⁹⁸ 25:13. The argument is quoted in the Babli, 36a, in the name of R. Johanan. The verse explains that David told his men to gird their swords; he girded his sword last. This is read to mean that he first polled his men whether Nabal should be executed for the crime of lèse-majesty; he gave his vote last.*,* etc. *He flew at them*⁹⁹ 25:14.*.* What means *he flew at them*? He made them fly with words¹⁰⁰. *Now know this and consider what to do*¹⁰¹ 25:17.. *She fell in with them*¹⁰² 25:20., she bared her thigh and they walked by its light¹⁰³. *She fell in with them,* they all were recognizable¹⁰⁴. *[David] said, was it in vain that I watched*¹⁰⁵ 25:21., etc.? *Pissing on a wall*¹⁰⁶ 25:22.; why does he refer to the dog pissing on a wall? Even with the dog I shall not have mercy. *Abigail saw David*¹⁰⁷ 25:23., etc. She told him, my lord David, what did I do, what did my children do, what did my animals do? He answered her, because he insulted the kingdom of David. She asked him, are you a king? He told her, did not Samuel anoint me as king? She answered him, our Lord’s Saul‘s coin¹⁰⁸. is still circulating. *And I am your servant*¹⁰⁹ 25:25.; this proves that he asked her for sex¹¹⁰. Immediately, she brought out her stains¹¹¹.) and showed him. He said, does one investigate stains in the night? She retorted, may your ears hear what your lips say! Stains one does not investigate in the night, does one judge capital cases in the night? He answered, his sentence was already passed in daytime. She retorted, *may this not be* *פוּקָה* *for you*¹¹² 25:31..

footnotes:
⁹¹ A Hebrew version of most of the story is in Midrash Samuel
⁹² “Scoundrel”. But the name seems to be Arabic نبل “possessed of superior qualities, generous, noble.”
⁹³ 1S.
⁹⁴ 1S
⁹⁵ 1S.
⁹⁶ This is a side remark; it is more explicit in Erubin
⁹⁷ 1S.
⁹⁸ 1S.
⁹⁹ 1S.
¹⁰⁰ Rashi quotes this in his Commentary to the verse.
¹⁰¹ 1S.
¹⁰² 1S.
¹⁰³ Since in v. 3 she is described as a radiant beauty.
¹⁰⁴ In the dark of the night.
¹⁰⁵ 1S.
¹⁰⁶ 1S.
¹⁰⁷ 1S.
¹⁰⁸ Latin moneta
¹⁰⁹ 1S.
¹¹⁰ Since in each sentence she repeats that she only is his servant, she has to emphasize that she is not going to be his companion.
¹¹¹ Indicating that she was not available since she was menstruating, and treating him as a rabbi, competent to decide whether blood was menstrual or not (cf. Introduction to Tractate Niddah
¹¹² 1S.


###### Jerusalem Talmud Sanhedrin 2:3:9
[Jerusalem Talmud Sanhedrin 2:3:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:9)

אָמַר רִבִּי לָעְזָר. פִּיקְפּוּקֵי דְּבָרִים הָיָה שָׁם. רִבִּי לֵוִי הֲוָה עֲבַר פַּרְשָׁתָא. וַהֲוָה רִבִּי זְעִירָא מְפַקֵּד לַחֲבֵרַיָיא. עֲלוֹן וְשָׁמְעוֹן קָלֵיהּ דְּרִבִּי לֵוִי דְרַשׁ. דְּלֵית אֶיפְשַׁר לֵיהּ דְּהוּא מַפְקָא פַרְשָׁתָא דְלָא רִיבָוווֹן. עָאַל וַמַר לוֹן. לָא. וּשְׁמַע רִבִּי זְעִירָא וָמַר. אוּף בַּאֲגַדְתֵּיה אִית רִיבְּווֹן. לְפוּקָה. פִּיקְפּוּקֵי דְּבָרִים הָיָה שָׁם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹¹³ פּוּקָה. It is assumed that the root פק is the same which appears reduplicated in the rabbinic Hebrew verb פקפק (“to doubt”, Arabic “to dote”). In the Babli, a parallel argument is in *Megillah*14b. Rebbi Eleazar said, matters of reproach are there. Rebbi Levi was reviewing the lesson, when Rebbi Zeˋira commanded the colleagues to come and hear the voice of Rebbi Levi sermonizing, for it was impossible that the lesson would be finished without new insight. He came and told them, *not be*; Rebbi Zeˋira heard it and said, even in his *aggadah* there is new insight. לְפוּקָה matters of reproach are there.

footnotes:
¹¹³ A paragraph inserted to discuss the meaning of the hapax


###### Jerusalem Talmud Sanhedrin 2:3:10
[Jerusalem Talmud Sanhedrin 2:3:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:3:10)

אָמְרָה לֵיהּ. כַּד תִּיפּוּק פִּקְפּוּתָךְ יְהוּ אוֹמְרִים עָלֶיךָ. שׁוֹפֵךְ דָּמִים אַתְּ. וּלְמִכְשׁוֹל עָוֹן. אַתָּה עוֹמֵד לְהִיכָּשֵׁל בְּאֵשֶׁת אִישׁ. מוטָּב אַחַת וְלֹא שְׁתַּיִם. עֲתִידָה רוֹבָה מִן הָדָה מַיְיתֵי לֹא תְהֵא דָא כְדָא. וְלִשְׁפּוֹךְ דָּם. עוֹמֵד אַתָּה לִמְלוֹךְ עַל יִשְׂרָאֵל וְהֵן אוֹמְרִים עָלֶיךָ. שׁוֹפֵךְ דָּמִים הָיָה. וְהָדָא דְתֵימַר. כָּל הַמְקַלֵּל מַלְכוּת בֵּית דָּוִד חַיָיב מִיתָה. אַדַּיִין מְחוּסָּר כִּסֵּא אַתְּ. וְזָכַרְתָּ אֶת אֲמָתֶךָ. מְלַמֵּד שֶׁפָּקְרָה עַצְמָהּ. וְכֵיוָן שֶׁפָּקְרָה עַצְמָהּ פְּגָמָהּ הַכָּתוּב. בְּכָל קִרְיָיא אַתְּ קְרִי אֲבִיגַיִל בַּר מֵהָדֵין פְּסוּקָא וַיֹּאמֶר דָּוִד לַאֲבִיגַל בָּרוּךְ יי. מִבּוֹא בְדָמִים. דַּם נִידָּה וּשְׁפִיכוּת דָּמִים.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
She told him, when you emerge from your tribulations, one will say of you that you that you are a murderer. *And a stumbling block for sin*¹ 25:31.¹¹⁴.. You are set up to stumble over a married woman, better one than two. In the future it will be enough to bring one, and not to add *spilling blood.* Are you ready to rule over Israel when they will say about you that you were a spiller of blood? Even though anybody who curses the dynasty of David incurs the death penalty¹¹⁵ 14a., still you are missing the throne. *But remember your servant*¹¹² 25:31., this proves that she showed herself licentious¹¹⁶. Since she showed herself licentious, the verse damaged her. In all verses one reads Abigail, except for this verse¹¹⁷ 25:32.: *David said to Abigal, praised be the Eternal,* etc., *to come into blood guilts,* the blood of menstruation and the spilling of blood¹¹⁸ 25:33; explaining the plural “bloods” used in the verse. Babli *Megillah*14b..

footnotes:
¹ 1S.
¹¹⁴ In the verse: a stumbling block of my lord’s heart
¹¹⁵ In imitation of Roman law; Babli Megillah
¹¹² 1S.
¹¹⁶ She indicated her desire to be his wife when she still was married to Nabal.
¹¹⁷ 1S.
¹¹⁸ 1S.


###### Jerusalem Talmud Sanhedrin 2:4:1
[Jerusalem Talmud Sanhedrin 2:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:4:1)

**משנה:** מֵת לוֹ מֵת אֵינוֹ יוֹצֵא מִפֶּתַח פַּלָטוֹרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר אִם רוֹצֶה לָצֵאת אַחַר הַמִּיטָּה יוֹצֵא שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִיטָּתוֹ שֶׁל אַבְנֵר שֶׁנֶּאֱמַר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּיטָּה. אָמְרוּ לוֹ לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּיס. וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַדַּרְגֵּשׁ:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** If a relative of his¹¹⁹ died, he does not leave his palace¹²⁰ “palace”. The ending *-orium* may have been added in parallel to *praetorium* “official residence of the governor of a province”.. Rebbi Jehudah says, if he wants to follow the bier, he may follow it, as we find that David followed Abner’s bier, as it is said¹²¹.3:31.: *King David followed**the bier.* They told him, this was only to quiet¹²². When one brings him the first meal⁶⁰ 27b) but is implied as an ancient custom in *2S.*3:35, *Ez.* 24:17., the people sit in a circle on the floor and he sits in their circle on a couch¹²³ 3:1, Note 31..

footnotes:
¹¹⁹ The king’s.
¹²⁰ Latin palatium,
¹²¹ 2S
¹²² To quell rumors that the king was involved in Abner’s murder.
⁶⁰ Mourners are not permitted to prepare their own first meal after the burial. The people who bring him the food are supposed to eat with him. This is an Amoraïc statement in the Babli (Moˋed qatan
¹²³ For the particular kind of couch mentioned here; cf. Berakhot


###### Jerusalem Talmud Sanhedrin 2:4:2
[Jerusalem Talmud Sanhedrin 2:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:4:2)

**הלכה:** מֵת לוֹ מֵת אֵינוֹ יוֹצֵא מִפֶּתַח פַּלָטוֹרִין שֶׁלּוֹ. הָדָא אָמְרָה. דַּרְגֵּשׁ יֵשׁ בּוֹ מִשּׁוּם כְּפִיַית הַמִּיטָּה. הַמֶּלֶךְ אֵינוֹ חַיָיב בִּכְפִיַית הַמִּיטָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “If a relative of his died, he does not leave his palace.” This implies that a *dargesh* is included in overturning one’s bed¹²⁴ when receiving condolence visits, one implies that no other mourner may sit on this kind of couch since the king in mourning is not required to sit or sleep on an overturned coach. However, it is spelled out elsewhere (*Berakhot* 3:1 Note 31, *Moˋed qaṭan* 5:1 83a l. 11, *Nedarim* 7:5 Note 49; Babli *Sanhedrin* 20a) that a *dargesh* is turned 90° in contrast to other couches which are turned upside down.. The king is not required to overturn his bed.

footnotes:
¹²⁴ Since it is mentioned that the king is required to sit on a dargesh


###### Jerusalem Talmud Sanhedrin 2:4:3
[Jerusalem Talmud Sanhedrin 2:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:4:3)

אִית תַּנָּיֵי תַנֵּי. הַנָּשִׁים מְהַלְּכוֹת תְּחִילָּה וְהָאֲנָשִׁים אַחֲרֵיהֶם. וְאִית תַּנָּיֵי תַנֵּי. אֲנָשִׁים תְּחִילָּה וְהַנָּשִׁים אַחֲרֵיהֶם. מָאן דָּמַר הַנָּשִׁים תְּחִילָּה. שֶׁהֵן גָּרְמוּ מִיתָה לָעוֹלָם. מָאן דָּמַר הָאֲנָשִׁים תְּחִילָּה. מִפְּנֵי כְבוֹד בְּנוֹת יִשְׂרָאֵל שֵׂלֹּא יְהוּ מַבִּיטִין בַּנָּשִׁים. וְהָכְתִיב וְהַמֶּלֶךְ דָּוִד הוֹלֵךְ אַחֲרֵי הַמִּיטָּה. אָמְרוּ לֹא הָיָה דָּבָר אֶלָּא לְפַיֵּיס. מָאן דַּהֲוָה מְפַיֵיס לִנְשַׁיָיא הֲוָה מְפַיֵיס לְגוּבְרַיָא וּמָאן דַּהֲוָה מְפַיֵיס לְגוּבְרַיָא הֲוָה מְפַיֵיס לִנְשַׁיָיא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Some Tannaïm state¹²⁵ 17(13).: Women go first¹²⁶, after them men. But some Tannaïm state: Men first, women after them. He who says women first, since they caused death to the world. He who says men first, for the honor of the daughter of Israel, lest people¹²⁷ look at women. But was it not written: *King David followed the bier*¹.3:31.¹²⁸ includes women. But it still is undecided who went first. In the Babli, 20a, the verse is quoted as proof that the women must have preceded the bier since the king immediately followed it.. They said, this was only to quiet. Whoever was calming the women was calming the men, and whoever was calming the men was calming the women.

footnotes:
¹²⁵ Gen. rabba
¹²⁶ In a funeral procession, they precede the bier.
¹²⁷ The onlookers.
¹ 2S
¹²⁸ In v. 32 it says that David cried at Abner’s grave, and so did the entire people; entire


###### Jerusalem Talmud Sanhedrin 2:4:4
[Jerusalem Talmud Sanhedrin 2:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:4:4)

כְּתִיב וַיִּסּוֹב דָּוִד וגו׳. מָהוּ הָרֵיקִים. אָמַר רִבִּי בָּא בַּר כַּהֲנָא. הָרֵיקִים שֶׁבָּרֵיקִים זוֹ אָרְכֵסְטֵס. אָמְרָה לוֹ. הַיּוֹם נִגְלָה כְבוֹד בֵּית אַבָּא. אָמְרוּ עָלָיו עַל בֵּית שָׁאוּל שֶׁלֹּא רָאוּ אוֹתָן לֹא עֵקֶב וְלֹא גוֹדֶל מִימֵיהֶן. הָדָא הִיא דִכְתִיב וַיָּבֹא אֶל גִּדְרוֹת הַצֹּאן. רִבִּי בּוּן בֵּרִבִּי לָעְזָר. גָּדֵר לִפְנִים מִגָּדֵר הָיָה. וַיָּבֹא שָׁאוּל לְהָסֵךְ אֶת רַגְלָיו. הֲוָה חֲמִי לֵיהּ מְשַׁלְשֵׁל צִיבְחַד וּמְסַלֵּיק צִיבְחַד. אֲמַר. אָרוּר מַגַּע בְּהָדֵין צְנִיעָה. הָדָא דוּ מַר לֵיהּ. הִנֵּה הַיּוֹם הַזֶּה אֲשֶׁר רָאוּ עֵינֶיךָ וגו׳. וָאָחֻס עָלֶיךָ אֵין כָּתוּב כָּאן אֶלָּא וַתָּחָס עָלֶיךָ. צְנִיעוּתָךְ הִיא חָסָה עָלֶיךָ. וַיֹּאמֶר דָּוִד אֶל מִיכַל וגו׳. וְעִם הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה. שֶׁאֵינָן אֲמָהוֹת אֶלָּא אִימָּהוֹת. וּבַמֶּה נֶעֶנְשָׁה. וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָולֶד. וְהָכְתִיב וְהַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אִשְׁתּוֹ. אֶלָּא שֶׁגָּעַת כְּעֶגְלָה וָמֵתָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹²⁹ 5:4 (55c l. 7); a different version of this and the following paragraphs is found in the last part of *Num. rabba* 4. It is written: *David turned*¹³⁰ 16:43. Probably what was intended was *2S.* 6:20 (correctly quoted in *Sukkah*), the end of the story of the transfer of the Ark to the City of David.. Who are the “empty ones”¹³¹ 6:20, where Michal criticizes David for dancing in the street.? Rebbi Abba bar Cahana said, the most empty one, that is the dancer¹³². She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: *He came to the sheep fences*¹³³. 24:3.. Rebbi Abun ben Rebbi Eleazar: That was a fence inside a fence¹³⁴62b, this is quoted as tannaitic text.. *Saul came to spread his feet*¹³³. 24:3.. He saw him how he lifted a little and covered a little. He said, one who would touch such modesty would be cursed. That is what he told him, *behold, what your eyes saw today*¹³⁵. 24:10., etc. Is it not written “I had mercy on you” but *it had mercy on you*¹³⁵. 24:10., your modesty had mercy on you. *David told Michal*¹³⁶. 6:21., etc. *With the servant girls you mentioned, with them I shall be honored*¹³⁷. 6:22., for they are not servant girls but mothers. How was she punished? *Michal, Saul’s daughter, had no child*¹³⁸. 6:23. The verse ends: *up to the day of her death,* implying that she died in childbirth., But is it not written: *The sixth Yitreˋam, of his wife Calf*¹³⁹. 3:5. Only Michal is called “David’s wife” (*1S*. 25:44). The problem that Yitreˋam was born in Hebron is not addressed; it is discussed in the Babli, 21a.. She mood like a calf and died.

footnotes:
¹²⁹ A somewhat more explicit version of this is in Sukkah
¹³⁰ 1Chr.
¹³¹ 2S.
¹³² Greek ὀρχηστής, οῦ, ὁ.
¹³³ 1S
¹³⁴ This explains the plural used in the verse and shows that Saul went to relieve himself in the cave guarded from the outside by a double fence. In the Babli, Berakhot
¹³³ 1S
¹³⁵ 1S
¹³⁵ 1S
¹³⁶ 2S
¹³⁷ 2S
¹³⁸ 2S
¹³⁹ 2S


###### Jerusalem Talmud Sanhedrin 2:4:5
[Jerusalem Talmud Sanhedrin 2:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:4:5)

אֵין לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁבִּיזֶּה עַצְמוֹ עַל הַמִּצְוֹת יוֹתֵר מִדָּוִד. מִפְּנֵי מַה בִּיזֶּה עַצְמוֹ עַל הַמִּצְוֹת. שֶׁהָיוּ מַבִּיטִין בָּאָרוֹן וּמֵתִים. דִּכְתִיב וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ וגו׳. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. וַיַּךְ בָּעָם שִׁבְעִים אִישׁ זוֹ סַנְהֶדְרִין. וַחֲמִשִּׁים אֶלֶף שֶׁהָיוּ שְׁקוּלִין כְּנֶגֶד חֲמִשִּׁים אֶלֶף. וְחַד אָמַר. וַיַּךְ בָּעָם שִׁבְעִים אִישׁ זוֹ סַנְהֶדְרִין. וַחֲמִשִּׁים אֶלֶף מֵעַם הָאָרֶץ. כְּתִיב שִׁיר הַמַּעֲלוֹת לְדָוִד יי לֹא גָבַהּ לִבִּי בְּשָׁעָה שֶׁמְשָׁחֵנִי שְׁמואֵל. וְלֹא רָמוּ עֵינַיי בְּשָׁעָה שֶׁהָרַגְתִּי אֶת גּוֹלְיַת. וְלֹא הִלַּכְתִּי בִּגְדוֹלוֹת בְּשָׁעָה שֶׁהֶעֱלֵיתִי הָאָרוֹן. וּבְנִפְלָאוֹת מִמֶּנִּי בְּשָׁעָה שֶׁהֶחֱזִירוּנִי לְמַלְכוּתִי. אֶלָּא אִם לֹא שִׁיוִּיתִי וְדוֹמַמְתִּי כְּגָמוּל עֲלֵי אִמּוֹ כַּגָּמוּל עָלַי נַפְשִׁי. כָּהֵן יְנֻקָא דִּנְחִית מִמְּעֵי אִימֵּיהּ כֵּן הֲוָות נַפְשִׁי עָלַי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁴⁰ no person in Israel was abasing himself before the Commandments more than David. Why was he abasing himself before the Commandments? Because people were looking at the Ark and dying, as it is written¹⁴¹ 6:19. There, it is stated explicitly, *because they were staring at the Eternal’s ark.*: *He smote of the people of Bet Shemesh,* etc. Rebbi Ḥanina and Rebbi Mana¹⁴² 35b, also by Galilean Amoraim.. One said, *He smote among the people seventy men,* that is the Synhedrion. And *50’000 men*¹⁴³ incorrect in the Bomberg Babli of 1520–23.*,* for they were worth 50’000. The other said, *He smote among the people seventy men,* that is the Synhedrion. And *50’000 men* from the people of the Land. It is written¹. 131.: *A song of ascent of David. O Eternal, my heart was not haughty* when Samuel anointed me; *my eyes were not overbearing* when I slew Goliath; *and I did not decide on matters too great* when I brought up the Ark; *and wonderful for me,* when He brought me back to my kingdom. But *rather I prayed, and silenced my soul like a baby by its mother, like a baby my soul is for me.* Like a baby delivered from his mother’s womb is my soul for me.

footnotes:
¹⁴⁰ Since the preceding paragraph speaks of the introduction of the Ark into Jerusalem, one continues with sermons about the Ark.
¹⁴¹ 1S.
¹⁴² A different interpretation is in the Babli, Sotah
¹⁴³ The conjunction ו is not in the masoretic text. The quote is correct in the existing mss. (Munich and Rome) of Babli Sotah,
¹ Ps


###### Jerusalem Talmud Sanhedrin 2:5:1
[Jerusalem Talmud Sanhedrin 2:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:1)

**משנה:** וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ וְאֵין מְמַחִין בְּיָדוֹ. דֶּרֶךְ הַמֶּלֶךְ אֵין לוֹ שִׁעוּר. וְכָל הָעָם בּוֹזְזִין וְנוֹתְנִין לְפָנָיו וְהוּא נוֹטֵל חֵלֶק בְּרֹאשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** He goes to a war of choice¹⁴⁴ by the word of the Court of 71¹⁴⁵. He breaches fences on his way and one may not protest against him. The king’s highway has no measure¹⁴⁶ 6:7.. When all people plunder¹⁴⁷, it is put before him and he selects his part first.

footnotes:
¹⁴⁴ Any war which is not purely defensive.
¹⁴⁵ A misnomer for the Synhedrion, the High Priest's Council when the latter was head of the Commonwealth. The confusion in terminology was caused by the Court of Jabneh which took over the name of Synhedrion.
¹⁴⁶ Cf. Mishnah Bava batra
¹⁴⁷ In war, if orders are given to plunder the enemy.


###### Jerusalem Talmud Sanhedrin 2:5:2
[Jerusalem Talmud Sanhedrin 2:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:2)

**הלכה:** וּמוֹצִיא לְמִלְחֶמֶת הָרְשׁוּת כול׳. דִּכְתִיב עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ. דִּכְתִיב נָהֲגוּ לִפְנֵי הַמִּקְנֶה וַיֹּאמְרוּ זֶה שְׁלַל דָּוִד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “He goes to a war of choice,” etc. For it is written¹⁴⁸ 27:21. The verse subordinates the political leader, Joshua, to the High Priest, Eleazar. It is presumed that the High Priest act on advice of his Council.: *on his saying they shall go out, on his saying they shall return.* “He breaches fences on his way,” for it is written: *they drove before [this] flock and said, this is David’s booty*¹⁴⁹ 30:20. What the verse really proves is that the total booty is called “the king’s booty”, implying that he has the right to first select his share..

footnotes:
¹⁴⁸ Num.
¹⁴⁹ 1S.


###### Jerusalem Talmud Sanhedrin 2:5:3
[Jerusalem Talmud Sanhedrin 2:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:3)

הוּא הָיָה עִם דָּוִד בְּאֶפֶס דַּמִּים. רִבִּי יוֹחָנָן אָמַר. בַּחֳקַל סוּמַקְתָּה. וְרִבִּי שְׁמוּאֵל אָמַר. שֶׁמִּשָּׁם נִפְסְקוּ דָמִים. וּפְלִשְׁתִּים נֶאֱסָפִים וגו׳. רִבִּי יַעֲקֹב דִּכְפַר חָנָן אָמַר. עֲדָשִׁין הָיוּ אֶלָּא שֶׁהָיְתָה עֲנָבָה שֶׁלָּהֶן יָפָה כְשֶׁלִּשְׂעוֹרִין. אָמַר רִבִּי לֵוִי. אֵילּוּ הֵן הַפְּלִשְׁתִּים שֶׁהָיוּ בָאִין זְקוּפִין כִּשְׂעוֹרִין וְהוֹלְכִין לָהֶן נְמוּכִין כָּעֲדָשִׁין. כָּתוּב אֶחָד אוֹמֵר. וַתְּהִי שָׁם חֶלְקַת הַשָּׂדֶה מְלֵיאָה שְׂעוֹרִים. וּכְתִיב מְלֵיאָה עֲדָשִׁים. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. שָׁנָה אַחַת הָיְתָה וּשְׁתֵּי שָׂדוֹת הָיוּ. אַחַת שְׂעוֹרִים וְאַחַת עֲדָשִׁים. פְּשִׁיטָא לֵיהּ לְאַבֵּיד וְלִיתֵּן דָּמִים. דִּילְמָא פְּשִׁיטָא לֵיהּ לְאַבֵּיד שֶׁלֹּא לִיתֵּן דָּמִים. אֵי זֶה מֵהֶן יְאַבֵּד וְאֵי זֶה מֵהֶן יִתֵּן דָּמִים. שֶׁלָּעֲדָשִׁין וְשֶׁלִּשְׂעוֹרִין. אֶלָּא שֶׁלָּעֲדָשִׁים מַאֲכָל אָדָם. וְשֶׁלִּשְׂעוֹרִין מַאֲכָל בְּהֵמָה. שֶׁלָּעֲדָשִׁים אֵינָהּ חַיֶיבֶת בַּחַלָּה וְשֶׁלִּשְׂעוֹרִים חַיֶיבֶת בַּחַלָּה. עֲדָשִׁים אֵין עוֹמֶר בָּא מִמֶּנָּהּ. שְׂעוֹרִים עוֹמֶר בָּא מִמֶּנָּהּ. וְרַבָּנִין אָמְרִין. שָׂדֶה אַחַת וּשְׁתֵּי שָׁנִים הָיוּ. הָיָה לָמֵד מִשֶּׁלְּאֶשְׁתַּקַּד וְאֵין לְמֵידִין מִשָּׁנָה לַחֲבֵירָתָהּ. וַיִּתְיַצְּבוּ בְתוֹךְ הַחֶלְקָה וַיַּצִּילוּהָ. כָּתוּב אֶחָד אוֹמֵר וַיַּצִּילוּהָ וְכָתוּב אַחֵר אוֹמֵר וַיַּצִּילָהּ. אֶלָּא מְלַמֵּד שֶׁהֶחֱזִירָהּ לִבְעָלֶיהָ וְהָיְתָה חֲבִיבָה עָלָיו כְשָׂדֶה מְלֵיאָה כַרְכּוֹם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁵⁰ 5(1), *Midrash Samuel* 10(1), *Yalqut Samuel* #165.*He was with David at Efes Dammim*¹⁵¹ 11:13. In the entire section, the verses are not quoted exactly.. Rebbi Joḥanan said, at the red field¹⁵². But Rebbi Samuel said, from there the money stopped.¹⁵³ *The Philistines assembled*¹ 11:13. In the entire section, the verses are not quoted exactly.¹⁵⁴ 23:11., etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, *there was a field full of barley*¹⁵¹ 11:13. In the entire section, the verses are not quoted exactly.*,* and one said, *full of lentils*¹⁵⁴ 23:11.. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him¹⁵⁵ that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for *ḥallah*¹⁵⁶., barley will be obligated for *ḥallah.* The *ˋomer* comes from barley¹⁵⁷. 23:9–14.; *ˋomer* cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? *They stood up in the property and saved it*¹⁵⁸. 11:14.. One verse says, *they saved it,* and one says, *he saved it*¹⁵⁹. 23:12.. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

footnotes:
¹⁵⁰ Parallel texts are in Ruth rabba
¹⁵¹ 1Chr.
¹⁵² He explains the reading of the masoretic text, פַּס דַּמִּים “a red strip.”
¹⁵³ He reads אֶפֶס דָּמִים “no money” in rabbinic Hebrew, to explain that the king does not pay for damage he inflicts on private property in the course of his activities on behalf of the people in war or peace. The storytelling is incidental to the attempt to find biblical justification for the rules of the Mishnah. There is no claim of historical validity.
¹ 1Chr.
¹⁵⁴ 2S.
¹⁵¹ 1Chr.
¹⁵⁴ 2S.
¹⁵⁵ To David, who would be incapable of doing anything unlawful. The Mishnah does not address the problem of indemnity for the exercise of the power of eminent domain.
¹⁵⁶ The heave required to be taken from bread dough; cf. Introduction to Tractate Hallah
¹⁵⁷ The flour offering permitting the use of new grain. Lev
¹⁵⁸ 1Chr
¹⁵⁹ 2S


###### Jerusalem Talmud Sanhedrin 2:5:4
[Jerusalem Talmud Sanhedrin 2:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:4)

כְּתִיב וַיִּתְאָו דָּוִד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם מִבּוֹר בֵּית לֶחֶם וגו׳. רִבִּי חִיָיה בַּר בָּא אָמַר. הֲלָכָה נִצְרְכָה לוֹ. וַיִּבְקְעוּ שְׁלֹשָׁה. וְלָמָּה שְׁלֹשָׁה. שֶׁאֵין הֲלָכָה מִתְבָּרֵרֵת פָּחוּת מִשְּׁלֹשָׁה. וְלֹא אָבָה דָוִד לִשְׁתּוֹת. לֹא אָבָה דָוִד שֶׁתִּיקָּבַע הֲלָכָה עַל שְׁמוֹ. וַיַּסֵּךְ אוֹתָם לַיי. קְבָעָהּ מַסֶּכֶת לַדּוֹרוֹת. וּפוֹרֵץ לַעֲשׂוֹת לוֹ דֶרֶךְ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is written: *David had a desire and said, who would give me to drink from the cistern of Bethlehem*¹⁶⁰. 23:15–16; *1Chr*. 11:17–18., etc. Rebbi Ḥiyya bar Abba said, he questioned practice¹⁶¹. *Three broke through.* Why three? For no practice can be elucidated by less than three [opinions]. *But David refused to drink.* David did not want that the practice would be attached to his name¹⁶². *He poured it out for the Eternal,* he fixed it as a tractate for all generations, “he breaches fences on his way.”

footnotes:
¹⁶⁰ 2S
¹⁶¹ One of the rules of the Mishnah. to ask the opinion of the Sages of a mythical Bethlehem. Rabbinic interpretation systematically reduces David to a rabbi, negates all qualities of a warrior, and tries to eliminate all memories of a warlike past.
¹⁶² Since the rules of the Mishnah are all anonymous.


###### Jerusalem Talmud Sanhedrin 2:5:5
[Jerusalem Talmud Sanhedrin 2:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:5)

בַּר קַפָּרָא אָמַר. חַג הָיָה וְנִיסּוּךְ מַיִם הָיָה וְהֵיתֵר בָּמָה הָיָה. וַיִּבְקְעוּ שְׁלֹשָׁה. וְלָמָּה שְׁלֹשָׁה. אֶחָד הוֹרֵג וְאֶחָד מְפַנֶּה הֲרוּגִים וְאֶחָד מַכְנִיס צְלוֹחִית בְּטָהֳרָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Bar Qappara said, it was the feast of Tabernacles, the time of water libations¹⁶³ 4:9), a purely pharisaic practice without biblical sanction, to ask for ample rains in the winter season. Cf. Note 161., and a time when private altars were permitted¹⁶⁴ 14:7). The pharisaic water libation was a public offering not appropriate for a private altar. It has to be assumed that in this interpretation David acted as king; his altar could represent the nation by public offerings.. *Three broke through.* Why three? One was slaying, one was removing the corpses, and the third brought the flask in purity.

footnotes:
¹⁶³ The water libation at Tabernacles (Mishnah Sukkah
¹⁶⁴ After the destruction of Shiloh, before the building of the Temple in Jerusalem, there was no central sanctuary which could claim exclusivity by deuteronomic rules. According to all opinions, private altars were biblically permitted in that period (Mishnah Zevahim


###### Jerusalem Talmud Sanhedrin 2:5:6
[Jerusalem Talmud Sanhedrin 2:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:5:6)

כָּתוּב אֶחָד אוֹמֵר וַיְנַסֵּךְ אוֹתָם לַיי. וְכָתוּב אַחֵר אוֹמֵר וַיַּסֵּךְ. מָאן דָּמַר וַיַּסֵּךְ מְסַיֵיעַ לְרִבִּי חִיָיה בַּר בָּא. מָאן דָּמַר וַיְנַסֵּךְ מְסַיֵיעַ לְבַר קַפָּרָא. רִבִּי הוּנָא בְשֵׁם רִבִּי יוֹסֵי. הִילְכוֹת שְׁבוּיִים נִצְרְכָה לוֹ. רִבִּי שִׁמְעוֹן בֵּרִבִּי אוֹמֵר. בִּנְיָין בֵּית הַמִּקְדָּשׁ נִתְאַוֶּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
One verse says, *he made a libation for the Eternal,* but another verse says, *he covered.* He who says ויסך, supports Rebbi Ḥiyya bar Abba¹⁶⁵. He who says, *he made a libation,* supports Bar Qappara. Rebbi Huna in the name of Rebbi Yose: He had a problem with the rules of captives¹⁶⁶ 21:10–14 (Babli 21a); therefore, she was unrelated to Amnon who could have married her under rabbinic rules.. Rebbi Simeon ben Rebbi said, he desired to build the Temple¹⁶⁷

footnotes:
¹⁶⁵ He does not read the masoretic וַיַּסֵּךְ from the root נסך “to pour, offer a libation” but וַיָּֽסֶךְ, root סכך “to cover”.
¹⁶⁶ Probably what is the prerogative of the king in appropriating female prisoners of war. Rabbinic theory explains that Tamar was not David’s daughter but the daughter of David’s wife Maˋakha from the time before the latter was taken prisoner by David and forcibly converted by the rules of Deut.
¹⁶⁷ It is unclear to what this may refer, but in any case it would be a case for the Sages of Bethlehem before the capture of Jerusalem.


###### Jerusalem Talmud Sanhedrin 2:6:1
[Jerusalem Talmud Sanhedrin 2:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:1)

**משנה:** לֹא יַרְבֶּה לּוֹ נָשִׁים אֶלָּא שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי יְהוּדָה אוֹמֵר מַרְבֶּה הוּא לוֹ וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר אֲפִילּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ הֲרֵי זֶה לֹא יִשָּאֶנָּה. אִם כֵּן לָמָּה נֶאֱמַר וְלֹא יַרְבֶּה לּוֹ נָשִׁים דַּאֲפִילּוּ כַאֲבִיגָיִל. לֹא יַרְבֶּה לּוֹ סוּסִים אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד אֶלָּא כְדֵי לִיתֵּן אָפְּסָנְיָיא. וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. יוֹצֵא לַמִּלְחָמָה וְהוּא עִמּוֹ נִכְנָס וְהוּא עִמּוֹ. יוֹשֵׁב בַּדִּין הוּא אֶצְלוֹ. מֵסֵב וְהוּא כְנֶגְדּוֹ שֶׁנֶּאֱמַר וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו. אֵין רוֹכְבִין עַל סוּסוֹ וְאֵין יוֹשְׁבִין עַל כִּסְאוֹ וְאֵין מִשְׁתַּמְּשִׁין בְּשַׁרְבִיטוֹ וְאֵין רוֹאִין אוֹתוֹ כְּשֶׁהוּא מִסְתַּפֵּר וְלֹא כְשֶׁהוּא עָרוֹם. וְלֹא בְבֵית הַמֶּרְחָץ שֶׁנֶּאֱמַר שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** *He shall not add wives*¹⁶⁸ 17:17., only eighteen¹⁶⁹. Rebbi Jehudah says, he may have many on condition that they not deflect his mind¹⁷⁰ 17:17 reads: *And he shall not add wives, lest his mind be deflected* (from his religious duties.) If the prohibition were absolute, it would not need a rationale.. Rebbi Simeon says, he should not marry even one if she deflects his mind¹⁷¹ is a commandment in itself. Hence, 18 wives is the maximum permitted to a king under any circumstances.. Then why was it said, *he shall not add wives*? Even one like Abigail¹⁷² Chap. 2)..
*He shall not add horses*¹⁷³ 17:16., over and above what he needs for his chariots. *And silver and gold he shall not add excessively*¹⁶⁸ 17:17., over and above what he needs for his payroll¹⁷⁴“victuals, allowance, gratuity”, here taken as allowances for everybody on the king’s payroll.. *And he shall write a Torah scroll*¹⁷⁵ 17:18. for himself. If he goes to war, it is with him; if he returns, it is with him; if he sits in court, it is with him; if he sits down for dinner, it is with him, as it is said: *It shall be with him, and he shall read in it all the days of his life*¹⁷⁶ 17:19..
One does not ride on his horse, nor does one sit on his throne, nor does one use his scepter. One may not see him when he is barbered, nor when he is naked, nor when he is in the bath, as it is said¹⁷⁷ 17:15.: *You certainly shall put a king over you,* that his fear be upon you.

footnotes:
¹⁶⁸ Deut.
¹⁶⁹ This is the number of wives David could have had, as explained in the Halakhah.
¹⁷⁰ Deut.
¹⁷¹ R. Simeon in principle objects to R. Jehudah’s argument. For him, every biblical commandment has a rationale indicated in the text, even if it is not explicit (Babli 21a). Therefore, lest his mind be deflected
¹⁷² Who prevented David from sinning, cf. Halakhah 3. Since she predicted that David would be king, she is counted as a prophetess (Seder Olam
¹⁷³ Deut.
¹⁶⁸ Deut.
¹⁷⁴ Greek ὀψώνιον, Latin obsonium,
¹⁷⁵ Deut.
¹⁷⁶ Deut.
¹⁷⁷ Deut.


###### Jerusalem Talmud Sanhedrin 2:6:2
[Jerusalem Talmud Sanhedrin 2:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:2)

**הלכה:** לֹא יַרְבֶּה לּוֹ נָשִׁים כול׳. רַב כַּהֲנָא אָמַר. עַל שֵׁם הַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה. וּמַה כְתִיב תַּמָּן. וְאִם מְעָט וְאוֹסִיפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “He shall not add wives,” etc. Rav Cahana said¹⁷⁸, because of *the sixth Yitream by Egla*¹³⁹. 3:5. Only Michal is called “David’s wife” (*1S*. 25:44). The problem that Yitreˋam was born in Hebron is not addressed; it is discussed in the Babli, 21a.. What is written there? *At least, I shall give you twice as many*¹⁷⁹ 12:8. The verses *2S.* 3:2–5 prove that David had six wives in Hebron. The prophet Nathan then told David that God would have given him an addition of twice as many wives, for a total of 3×6=18, had he not sinned with Batseba. Therefore, 18 wives for a king have Divine sanction..

footnotes:
¹⁷⁸ Babli 21a.
¹³⁹ 2S
¹⁷⁹ 2S.


###### Jerusalem Talmud Sanhedrin 2:6:3
[Jerusalem Talmud Sanhedrin 2:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:3)

לֹא יַרְבֶּה לּוֹ סוּסִים אֶלָּא כְדֵי מֶרְכַּבְתּוֹ. עַל שֵׁם וַיְעַקֵּר דָּוִד אֶת כָּל הָרֶכֶב וגו׳. וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לֹּו מְאֹד אֶלָּא כְדֵי לִיתֵּן אָפְּסָנְיָיא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. וּבִלְבַד אָפְּסָנְיָיא שֶׁל שָׁנָה זוֹ בִּלְבַד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“*He shall not add horses* over and above what he needs for his chariots.” As in *David destroyed all the chariots*,¹⁸⁰ 8:4. As usual, the argument is about the part of the verse which is not quoted: *but he reserved from them 100 chariots.* This shows that chariots and horses needed for the army are permitted. etc. “*And silver and gold he shall not add excessively* over and above what he needs for his payroll.” Rebbi Joshua ben Levi said, but only for this year’s payroll.

footnotes:
¹⁸⁰ 2S.


###### Jerusalem Talmud Sanhedrin 2:6:4
[Jerusalem Talmud Sanhedrin 2:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:4)

אָמַר רִבִּי אָחָא. אָמַר שְׁלֹמֹה. שְׁלֹשָׁה דְבָרִים שֶׁסִּחֲקָה עֲלֵיהֶן מִידַּת הַדִּין חִילַּלְתִּים. לֹא יַרְבֶּה לּוֹ נָשִׁים. וְכָתוּב וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אָמַר. אָהַב מַמָּשׁ לִזְנוּת. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. עַל שֵׁם לֹא תִּתְחַתֵּן בָּם. רִבִּי יוֹסֵי אוֹמֵר. לְמוֹשְׁכָן לְדִבְרֵי תוֹרָה וּלְקָרְבָן תַּחַת כַּנְפֵי הַשְּׁכִינָה. רִבִּי לִיעֶזֶר אוֹמֵר. עַל שֵׁם גַּם אוֹתוֹ הֶחֱטִיאוּ הַנָּשִׁים הַנָּכְרִיּוֹת. אַשְׁכַּח תֵּימַר. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי וַחֲנַנְיָה וְרִבִּי לִיעֶזֶר חָדָא. וְרִבִּי יוֹסֵי פְלִיג עַל תַּלְתֵּיהוֹן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Aḥa said: Solomon said, three things I desecrated where I got the better of the law¹⁸¹ *r*. 2(3), *Tanhuma Aḥare Mot* 1, *Tanhuma Buber Ahare* *Mot* 2, *Pesiqṭa dR. Cahana*(Buber) *Ahare Mot* 168b–168a.
Most of the verses quoted in these paragraphs are also quoted in the Babli, 21b. Cf. also *Cant. rabba* 1(10).. *He shall not add wives,* and it is written: *King Solomon**loved foreign women*¹⁸². 11:1.. Rebbi Simeon ben Ioḥai said, he really made love to them immorally¹⁸³. Ḥananiah, Rebbi Joshua’s nephew, says, because *you shall not intermarry with them*¹⁸⁴. 7:3. He agrees with R. Simeon ben Iohai and notes that by behaving immorally he avoided violating the law. In *Num*. r. 10(8) only Hanania and R. Yose are mentioned.. Rebbi Yose said, to draw them to the words of the Torah and bring them under the Wings of the Divine Presence¹⁸⁵. 17:17. The expression “to take shelter under the Wings of the Divine Presence” for “to convert to Judaism” is from *Ru*. 2:12.. Rebbi Eliezer said, because *also the foreign wives made him sin*¹⁸⁶ 13:26. He violated Mishnah 7 according to all authorities quoted there.. It turns out that one may say that Rebbi Simeon ben Ioḥai, Ḥananiah, and Rebbi Eliezer mean the same. Rebbi Yose disagrees with all three of them.

footnotes:
¹⁸¹ Eccl.
¹⁸² 1K
¹⁸³ He did not marry them but slept with them unmarried to increase his sexual enjoyment.
¹⁸⁴ Deut
¹⁸⁵ He married all those women with good intentions but violated Deut
¹⁸⁶ Neh.


###### Jerusalem Talmud Sanhedrin 2:6:5
[Jerusalem Talmud Sanhedrin 2:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:5)

לֹא יַרְבֶּה לּוֹ סוּסִים. וְכָתוּב וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אוּרְיוֹת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים עָשָׂר אֶלֶף פָּרָשִׁים. בַּטְלָנִים הָיוּ. וְהַהֶדְיוֹט מוּתָּר בְּכוּלָּן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
*He shall not add horses*, and it is written: *Solomon had 40’000 horse stables for his chariot, and 12’000 riders*¹⁸⁷. 5.6.. They were idle¹⁸⁸. 4:20) that Israel were *many, like the sand at the seashore*? The answer is that the horses and carriages were sinful since the riders were idle most of the time.. A private person is permitted all of these¹⁸⁹.

footnotes:
¹⁸⁷ 1K
¹⁸⁸ If all of the chariots and horses had been for military purposes, it would not have been sinful. A Genizah fragment inserts a rhetorical question. Were the 40’000 stables not adequate since it also is written (1K
¹⁸⁹ Wives, horses, and money are limited only for a king.


###### Jerusalem Talmud Sanhedrin 2:6:6
[Jerusalem Talmud Sanhedrin 2:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:6)

וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד. וְכָתוּב וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלַם כַּאֲבָנִים. וְלֹא הָיוּ נִגְנָבוֹת. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. אַבְנֵי עֶשֶׂר אַמּוֹת וּשְׁמוֹנֶה אַמּוֹת. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. אֲפִילוּ מִשְׁקָלוֹת שֶׁהָיוּ בִימֵי שְׁלֹמֹה לֹא הָיוּ שֶׁל כֶּסֶף אֶלָּא שֶׁלְּזָהָב. וּמַה טַעַם. אֵין כֶּסֶף נֶחְשָׁב בִּימֵי שְׁלֹמֹה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
*And silver and gold he shall not add excessively*, and it is written: *The king made silver in Jerusalem to be like stones*¹⁹⁰. 10:27, *2Chr*. 1:15.. Were they not stolen? Rebbi Yose ben Ḥanina said, they were stones of ten cubits and eight cubits¹⁹¹. Rebbi Simeon ben Laqish stated: In Solomon’s times, even weights were not of silver but of gold. Why? *Silver was not valuable in Solomon’s times*¹⁹². 10:21, *2Chr*. 9:27..

footnotes:
¹⁹⁰ 1K
¹⁹¹ A silver block of 8 cubits side length would weigh 1.7 metric tons.
¹⁹² 1K


###### Jerusalem Talmud Sanhedrin 2:6:7
[Jerusalem Talmud Sanhedrin 2:6:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:7)

כָּתוּב לִשְׂחוֹק אָמַרְתִּי מְהוֹלָל. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִשְׁלֹמֹה. מָה עֲטָרָה זוֹ בְרֹאשְׁךָ. רֵד מִכִּסְאִי. רִבִּי יוֹסֵי בֶן חֲנִינָה אָמַר. בְּאוֹתָהּ שָׁעָה יָרַד מַלְאָךְ וְנִדְמֶה כִדְמוּת שְׁלֹמֹה וְהֶעֱמִידוֹ מִכִּסְאוֹ וְיָשַׁב תַּחְתָּיו. וְהָיָה מְחַזֵּר עַל בָּתֵּי כְּנֵיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת וְאוֹמֵר אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָם. וַהֲווּ מָרִין לֵיהּ. מַלְכָּא יְתִיב עַל בִּסֶּילְּיוֹן דִּידֵיהּ וְתֵימַר אֲנִי קֹהֶלֶת. וְהָיוּ מַכִּין אוֹתוֹ בְקָנֶה וּמֵבִיאִין לְפָנָיו קְעָרַת גְּרִיסִין. בְּאוֹתָהּ שָׁעָה אָמַר וְזֶה הָיָה חֶלְקִי. אִית דָּמְרִין. חוּטְרָא. וְאִית דָּמְרִין. קַנְיָא. וְאִית דָּמְרִין. קוֹשַׁרְתֵּיהּ. וּמִי קִיטְרְגוֹ. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יוֹ״ד שֶׁבְּיַרְבֶּה קִיטְרְגוֹ. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עָלָה סֵפֶר מִשְׁנֶה תוֹרָה וְנִשְׁתַּטַּח לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר לְפָנָיו. רִבּוֹן הָעוֹלָם. כָּתַבְתָּה בְתוֹרָתָךְ. כָּל דִּיַיתֵיקֵי שֶׁבָּטְלָה מִקְצָתָהּ בָּטְלָה כּוּלָּהּ. וַהֲרֵי שְׁלֹמֹה מְבַקֵּשׁ לַעֲקוֹר יוֹ״ד מִמֶּנִּי. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא. שְׁלֹמֹה וְאֶלֶף כְּיוֹצֵא בוֹ בְטֵילִין וְדָבָר מִמָּךְ אֵינוֹ בָטֵל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁸¹ *r*. 2(3), *Tanhuma Aḥare Mot* 1, *Tanhuma Buber Ahare* *Mot* 2, *Pesiqṭa dR. Cahana*(Buber) *Ahare Mot* 168b–168a.
Most of the verses quoted in these paragraphs are also quoted in the Babli, 21b. Cf. also *Cant. rabba* 1(10). It is written¹⁹³ 2:2.: *To amusement I said, be praised*. The Holy One, praise to him, said to Solomon: What is this crown on your head? Descend from My throne! Rebbi Yose ben Ḥanina said, at that moment an angel came down looking like Solomon, removed him from his throne, and sat in his stead. He was going around in synagogues and houses of study, saying *I am Ecclesiastes, I used to be king over Israel in Jerusalem*¹⁹⁴ 1:12.. They were telling him, the king sits on his chair of honor¹⁹⁵; cf. Löw in Krauss’s *Lehnwörter*. and you say, *I am Ecclesiastes*? They hit him with a stick and brought a dish of split beans before him. At that moment, he said: *that is my part*¹⁹⁶ 2:10.. Some say, a staff. Others say, a rod. Others say, with his belt. ¹⁹⁷ 5:10, *Lev*. *r*. 19(2), *Ex*. *r*. 6(1). Solomon is accused of wanting to remove the imperative from *Deut*. 17:17. Who had accused him? Rebbi Joshua ben Levi said, י in יַרְבֶּה¹⁶⁰. 23:15–16; *1Chr*. 11:17–18. accused him. Rebbi Simeon ben Ioḥai stated: The book Deuteronomy ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universe, You wrote in Your Torah that any disposition¹⁹⁸ which is partially invalid is totally invalid, and now Solomon wants to uproot a י from me! The Holy One, praise to Him, said to it: Solomon and a thousand like him will disappear but nothing from you will disappear.

footnotes:
¹⁸¹ Eccl.
¹⁹³ Eccl.
¹⁹⁴ Eccl.
¹⁹⁵ Latin bisellium
¹⁹⁶ Eccl.
¹⁹⁷ Cant. r. ad
¹⁶⁰ 2S
¹⁹⁸ Greek διαθήκη “will, disposition”.


###### Jerusalem Talmud Sanhedrin 2:6:8
[Jerusalem Talmud Sanhedrin 2:6:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:8)

רִבִּי הוּנָא בְשֵׁם רִבִּי אָחָא. יוֹ״ד שֶׁנָּטַל הַקָּדוֹשׁ בָּרוּךְ הוּא מֵאִמֵּינוּ שָׂרָה נִיתַּן חֶצְיוּ עַל שָׂרָה וְחֶצְיוּ עַל אַבְרָהָם. תַּנֵּי רִבִּי הוֹשַׁעְיָה. עָלָה יוֹ״ד וְנִשְׁתַּטַּח לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר. רִבּוֹן הָעוֹלָמִים. עָקַרְתָּנִי מִן הַצַּדֶּקֶת הַזֹּאת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. צֵא לָךְ. לְשֶׁעָבַר הָיִיתָ נָתוּן בְּשֵׁם נְקֵיבָה וּבְסוֹף תֵּיבָה. חַיֵּיךָ שֶׁאֲנִי נוֹתְנָךְ בְּשֵׁם זָכָר וּבְרֹאשׁ תֵּיבָה. הָדָא הוּא דִכְתִיב וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Huna in the name of Rebbi Aḥa: The י which the Holy One, praise to Him, lifted from our mother Sarah was given half to Sarah and half to Abraham¹⁹⁹ of the two former names אברם שרי of Abraham and Sarah is identical to that of the new names אברהם שרה.. Rebbi Hoshaiah stated: The י ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universes, you uprooted me from this just woman²⁰⁰! The Holy One, praise to Him, said to him: leave. In the past you were the last letter of a woman’s name. By your life, I shall make you the first letter of a man’s name. That is what is written: *Moses called Hoshea bin Nun Yehoshua*²⁰¹. 13:16..

footnotes:
¹⁹⁹ In the Alexandrian system, the numerical value of י is 10, that of ה is 5. Therefore, the gematria
²⁰⁰ By changing שָׂרַי into שָׂרָה.
²⁰¹ Num


###### Jerusalem Talmud Sanhedrin 2:6:9
[Jerusalem Talmud Sanhedrin 2:6:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:9)

וְכוֹתֵב לוֹ סֵפֶר תּוֹרָה לִשְׁמוֹ. שֶׁלֹּא יְהֵא נֵיאוֹת לֹא בְשֶׁלְּאָבִיו וְלֹא בְשֶׂלְּרַבּוֹ. וּמַגִּיהִין אוֹתוֹ מִסֵּפֶר עֲזָרָה עַל פִּי בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
*And he shall write a Torah scroll for himself*. ²⁰² That he should use neither his father’s not his teacher’s. One proofreads it from the Temple scroll under the supervision of the court of 71²⁰³.

footnotes:
²⁰² Babli 21b, Tosephta 4:7.
²⁰³ In the Tosephta: It is proofread first by priests, then by Levites, then by Israel whose daughters are qualified to marry priests.


###### Jerusalem Talmud Sanhedrin 2:6:10
[Jerusalem Talmud Sanhedrin 2:6:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:10)

יוֹצֵא לַמִּלְחָמָה וְהִיא עִמּוֹ. שֶׁנֶּאֱמַר וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו. וַהֲרֵי דְּבָרִים קַל וָחוֹמֶר. וּמָה אִם מֶלֶךְ יִשְׂרָאֵל שֶׁהָיָה עָסוּק בְּצָרְכֵי יִשְׂרָאֵל נֶאֱמַר בּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו. הַהֶדְיוֹט עַל אַחַת כַּמָּה וְכַמָּה. כְּיוֹצֵא בוֹ נֶאֱמַר בִּיהוֹשֻׁעַ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר. וּמָה אִם יְהוֹשֻׁעַ שֶׁעוֹסֵק בְּצוֹרְכֵי יִשְׂרָאֵל נֶאֱמַר בּוֹ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה. הֶדְיוֹט לֹא כָל שֶׁכֵּן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“If he goes to war, he carries it with him for it is said: *It shall be with him, and he shall read in it all the days of his life*. Is there not an inference *de minore ad majus*? Since for a king of Israel, who was occupied by the needs of Israel, is it said that *he shall read in it all the days of his life*, a private person so much more. Similarly, it was said to Joshua: *You shall meditate about it day and night*²⁰⁴. Is there not an inference *de minore ad majus*? Since for Joshua, who is occupied by the needs of Israel, it is said: *you shall meditate about it day and night*, then certainly a private person.

footnotes:
²⁰⁴ Jos. 1:8.


###### Jerusalem Talmud Sanhedrin 2:6:11
[Jerusalem Talmud Sanhedrin 2:6:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:11)

מֶלֶךְ יִשְׂרָאֵל אֵין רוֹכְבִין עַל סוּסוֹ וְאֵין יוֹשְׁבִין עַל נִיסְלוֹ וְאֵין מִשְׁתַּמְּשִׁין לֹא בְכִתְרוֹ וְלֹא בְשַׁרְבִיטוֹ וְלֹא בְאֶחָד מִכָּל מְשַׁמְּשָׁיו. וּכְשֶׁמֵּת כּוּלָּן נִשְׂרָפִין לְפָנָיו. שֶׁנֶּאֱמַר בְּשָׁלוֹם תָּמוּת וּכְמִשְׂרְפוֹת אֲבוֹתֶיךָ יִשְׂרְפוּ עָלֶיךָ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²⁰⁵ One does not ride on a horse of a king of Israel, nor does one sit in his chair¹⁹⁵; cf. Löw in Krauss’s *Lehnwörter*., nor does one use his crown or his scepter, or any of his personal utensils. When he dies, all these are burned before him, as it is said²⁰⁶. 34:5.: *You shall die in peace and like the burnings of your forefathers they will burn for you*.

footnotes:
²⁰⁵ An abbreviated version of Tosephta 4:2.
¹⁹⁵ Latin bisellium
²⁰⁶ Jer


###### Jerusalem Talmud Sanhedrin 2:6:12
[Jerusalem Talmud Sanhedrin 2:6:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:12)

וְאֵין רוֹאִין אוֹתוֹ עָרוֹם וְלֹא כְּשֶׁמִּסְתַּפֵּר וְלֹא בְבֵית הַמֶּרְחָץ. עַל שֵׁם מֶלֶךְ בְּיוֹפִיוֹ תֶּחֱזֶינָה עֵינֶיךָ. רִבִּי חֲנִינָה סְלַק גַּבֵּי רִבִּי יוּדָן נְשִׂיָיא. נְפַק לְגַבֵּיהּ לָבוּשׁ אוֹתָנִּיתֵיהּ. אָמַר לֵיהּ. חֲזוֹר וּלְבוֹשׁ לָגִין דִּידָךְ. מִשּׁוּם מֶלֶךְ בְּיוֹפִיוֹ תֶּחֱזֶינָה עֵינֶיךָ. רִבִּי יוֹחָנָן סְלַק גַּבֵּי רִבִּי יוּדָן נְשִׂיָיא. נְפַק לְגַבֵּיהּ בַּחֲלוּקָא דְכִיתְנָא. אָמַר לֵיהּ. חֲזוֹר וּלְבוֹשׁ חֲלוּקָךְ דְּעִימְרָא. מִשּׁוּם מֶלֶךְ בְּיוֹפִיוֹ וגו׳. מִי נְפַק אֲמַר לֵיהּ. אַייתִי עטעמה. אֲמַר לֵיהּ. שְׁלַח וְאַיְיתִי לָךְ מְנַחֵם טָלְמָא. דִּכְתִיב וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ. מִי נְפַק חֲמָא רִבִּי חֲנִינָה בַר סִיסִי מְפַצֵּעַ קִיסִין. אֲמַר לֵיהּ. רִבִּי. לֵית הוּא כְבוֹדָךְ. אֲמַר לֵיהּ. וּמַה נִיעֲבִיד וְלֵית לִי מָאן דִּמְשַׁמְּשֵׁינִי. אֲמַר לֵיהּ. אִין לָא הֲוָה לָךְ מָאן דִּמְשַׁמְּשָׁךְ לָא מְקַבְּלָה עֲלָךְ מִתְמַנְיָיא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
One may not see him when naked, nor when he is being barbered, nor when he is in his bath, because *your eyes shall see the king in his beauty*²⁰⁷ 33:17. The Babli, 22b, infers from the verse that a king has to get a haircut every day.. Rebbi Ḥanina went to visit Rebbi Jehudah the Prince²⁰⁸. He came to meet him dressed in sail-cloth. He told him, go and wear your *lagin*²⁰⁹, because of *your eyes shall see the king in his beauty*¹ “edge, corner of garment, garment with fringes, ornament”, generally “garment” (E. G.).
(In other occurrences the word לגין means “bottle”, Greek λάγυνος, λάγηνος.)²¹¹. Rebbi Joḥanan went to visit Rebbi Jehudah the Prince. He came to meet him dressed in a linen gown. He told him, go and wear your woolen gown, because of *the king in his beauty*. When he left, he told him, bring ²¹². as referring to good political advice. Menahem Ptolemy is only mentioned in *Eccl.* *r*. *ad* 5:10, in a discussion with R. Ḥanina, noting that good-looking food tastes better than undistinguished food, therefore it is possible to read the passage as an exhortation to the Patriarch to also show his status by his table.עטעמה. He answered, send and get Menaḥem Ptolemy, for it is written: *Graceful teaching is on her tongue*²¹³. 31:26.. Leaving, he saw Rebbi Ḥanina bar Sisi splitting wood. He told him, Rebbi, that is not fitting for you. He answered, what can I do? I have nobody to serve me. He retorted, if you have nobody to serve you, you should not have accepted ordination²¹⁴ 70a) frowns upon an ordained rabbi engaged in bodily labor in public..

footnotes:
²⁰⁷ Is.
²⁰⁸ Rebbi’s grandson.
²⁰⁹ Greek ὀθονή “sail-cloth”.
¹ Latin lacinia, ae,
²¹¹ The Patriarch, as member of the Davidic dynasty, should uphold the dignity of his family at all times.
²¹² The meaning and etymology of this word is totally unknown. The commentators see a connection with the word טעם “taste”. It may have been a question about politics since the verse quoted is explained in Midrash Prov
²¹³ Pr
²¹⁴ An ordained rabbi should at all times uphold the dignity of the office. Similarly, the Babli (Qiddušin


###### Jerusalem Talmud Sanhedrin 2:6:13
[Jerusalem Talmud Sanhedrin 2:6:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:13)

תִּירְגֵּם יוֹסֵי מָעוֹנִי בִּכְנִישְׁתָּא בְּטִיבֵּרִיָּה. שִׁמְעוּ זֹאת הַכֹּהֲנִים. לָמָּה לֵית אַתּוּן לָעִין בְּאוּרַיְתָא. לָא יְהָבִית לְכוֹן כ״ד מַתַּנְתָּא. אָמְרוּ לֵיהּ. לָא יְהָבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל. לָמָּה לֵית אַתּוּן יְהָבִין כ״ד מַתַּנְתָּא דִפְקִידִית יַתְכוֹן בְּסִינַי. אָמְרוּ לֵיהּ. מַלְכָּא נְסִיב כּוּלָּא. וּבֵית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט. לָכֶם אָמַרְתִּי וְזֶה מִשְׁפַּט הַכֹּהֲנִים. עָתִיד אֲנִי לֵישֵׁב עִמָּהֶן בַּדִּין וּלְפַסְּקָן וּלְאַבְּדָן מִן הָעוֹלָם. שָׁמַע רִבִּי יוּדָן נְשִׂיָיא וְכָעַס. דְּחַל וְעָרַק. סַלְקוֹן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ לְפַיֵיס לֵיהּ. אָמְרוּ לֵיהּ. רִבִּי. גַּבְרָא רַבָּא הוּא. אָמַר לֵיהּ. אֶיפְשַׁר כָּל מָאן דָּנָא שְׁאִיל לֵיהּ הוּא מֵגִיב לִי. אָמְרוּ לֵיהּ. אִין. אָמַר לֵיהּ. מָהוּ דֵין דִּכְתִיב כִּי זָנְתָה אִמָּם. וְכִי שָׂרָה אִמֵּינוּ זוֹנָה הָיְיתָה. אָמַר לֵיהּ. כְּבַת כֵּן אִמָּהּ. כְּאִמָּהּ בִּתָּהּ. כַּדּוֹר כֵּן הַנָּשִׂיא. כַּנָּשִׂיא כֵן הַדּוֹר. כַּמִּזְבֵּחַ כֹּהֲנָיו. כַּהֲנָּא אֲמַר כֵּן. כְּגִנְּתָא כֵּן גַּנָּנָהּ. אָמַר לֵיהּ. לָא טָב דִּקְלִיל לִי דְלָא בְאַפּוֹי חַד זְמַן. אֶלָּא בְאפַּיי תְלָתָא זִימְנִין. אָמַר לֵיהּ. מָהוּ דֵין דִּכְתִיב הִנֵּה כָּל הַמּוֹשֵׁל עָלַיִךְ יִמְשׁוֹל לֵאמֹר כְּאִמָּה בִּתָּהּ. וְכִי אִימֵּינוּ לְאָה זוֹנָה הָיְיתָ. דִּכְתִיב וַתֵּצֵא דִינָה. אֲמַר לֵיהּ. לְפוּם דִּכְתִיב וַתֵּצֵא לֵאָה לִקְרָאת̇וֹ. פָּשְׁטִין יְצִיאָה מִיצִיאָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²¹⁵ 80(1). Yose from Maon interpreted²¹⁶ 5 as *Hafṭara* to *Gen.* 34 in the Palestinian 3½ year cycle of Torah reading (cf. J. Mann, *The Bible as Read and Preached in the Old Synagogue I*, Cincinnati 1940). One also has to assume that the Aramaic translator of the *Hafṭara* had the freedom to expound upon the verses read, similar to what is described in the New Testament (*Luke* 4:17–20). in the synagogue of Tiberias: *Listen to this, you priests*²¹⁷. 5:1., why do you not study Torah? Did I not give you 24 gifts²¹⁸ 4:11 (Note 146) and the sources quoted there.? They told him, they do not give us anything. *And hearken, House of Israel*, why do you not give the 24 gifts which I commanded you at Sinai? They told him, the king²¹⁹ refers to the Roman Emperor or the Davidic Patriarch. takes everything. *Listen, king’s court, for yours are legal proceedings,* for you I did say, *these are the priests’ legal rights*²²⁰. 18:3.; in the future I shall sit in judgment over you, to stop them and to eliminate them from the world. Rebbi Jehudah the Prince heard this and became angry. He²²¹ was afraid and fled. Rebbi Joḥanan and Rebbi Simeon ben Laqish went to appease him. They told him, Rabbi, he is a great man. He²²² asked them, would it be possible that he²²¹ could answer any question which I would ask him? They told him, yes. He asked him: What is that which is written²²³. 2:7.: *For their mother whored*? Was our mother Sarah a whore? He answered, like daughter like mother²²⁴ *Genizah Fragments of Bereshit Rabba*, Jerusalem 1982, p. 167.) The reading in the printed editions of *Gen. rabba* הָכָא אָמְרֵי “here, they say” has to be rejected as *lectio facilior*., *like mother like daughter*, like generation like the prince, like the prince like the generation, like the altar like its priests. Cahana used to say²²⁴ *Genizah Fragments of Bereshit Rabba*, Jerusalem 1982, p. 167.) The reading in the printed editions of *Gen. rabba* הָכָא אָמְרֵי “here, they say” has to be rejected as *lectio facilior*., like the garden like its gardener. He told them, not only did he curse me once in my absence, but he cursed me three times in my presence! He asked him, what is that which is written²²⁵: *Anybody wanting to formulate a simile about you will state as follows: like mother like daughter;* was our mother Leah a prostitute since it is written²²⁶. 16:44., *Dinah went out*? He told him, for it is written²²⁷. 34:1, the starting verse for the sermon. In both Galilean and Babylonian Aramaic is the prostitute called נַפְקַת בָּרָא “the one who goes out.”, *Leah went out towards him*. One identifies *going out with going out*.

footnotes:
²¹⁵ A similar paragraph is in Gen. r.
²¹⁶ In the Talmudim, תרגם is only used for interpretation or translation of Scripture. One has to assume that Yose from Maon was reading Hos.
²¹⁷ Hos
²¹⁸ The 24 emoluments of priesthood; cf. Hallah
²¹⁹ The Patriarch was responsible for collecting the taxes due from the Jewish population in Palestine; there is an intentional ambiguity whether king
²²⁰ Deut
²²¹ Yose the Maonite.
²²² The Patriarch.
²²¹ Yose the Maonite.
²²³ Hos
²²⁴ The text is confirmed by a Genizah fragment (M. Sokoloff, The
²²⁴ The text is confirmed by a Genizah fragment (M. Sokoloff, The
²²⁵ The Genizah fragment shows that instead of “like daughter like mother”, the text read כְּבַיִת כְּאוּמָּא “like dynasty like people, like generation like Prince” with the quote from the verse missing, a much more insulting formulation.
²²⁶ Ez
²²⁷ Gen


###### Jerusalem Talmud Sanhedrin 2:6:14
[Jerusalem Talmud Sanhedrin 2:6:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/2:6:14)

רִבִּי חִזְקִיָּה הֲוָה מְהַלֵּךְ בְּאוֹרְחָא. פָּגַע בֵּיהּ חַד כּוּתִי. אֲמַר לֵיהּ. רִבִּי. אַתְּ הוּא רַבְהוֹן דִּיהוּדָאֵי. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. חֲמִי מַה כְתִיב שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ. אָשִׂים אֵין כְּתִיב אֶלָּא תָּשִׂים. דְּאַתְּ שָׁוִי עֲלָךְ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Ḥizqiah was walking on a road when he met a Samaritan who asked him, Rabbi, are you not the head of the Jews? He answered him, yes. He said to him, look what is written: *You certainly shall put a king over yourself*¹⁷⁷ 17:15.. It does not say “I shall put”, but “you shall put”, you appoint him over yourself²²⁹.

footnotes:
¹⁷⁷ Deut.
²²⁹ For him the role of king and all appointed officers, including rabbis, is one of human convention, without religious meaning.