## Sanhedrin Daf 20a

###### Sanhedrin 20a:1
[Sanhedrin 20a:1](https://torahapp.org/share/book/Sanhedrin/r/20a:1)

תּוֹקְפּוֹ שֶׁל בּוֹעַז – עִנְוְותָנוּתוֹ שֶׁל פַּלְטִי בֶּן לַיִשׁ, כְּדַאֲמַרַן.

**William Davidson Edition - English:**
**Boaz’s power** is the **humility of Palti, son of Laish, as we said,** for he conquered his desire not only for one night, as Boaz did, but for many nights


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

אָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב ״רַבּוֹת בָּנוֹת עָשׂוּ חָיִל וְאַתְּ עָלִית עַל כֻּלָּנָה״? ״רַבּוֹת בָּנוֹת עָשׂוּ חָיִל״ – זֶה יוֹסֵף וּבוֹעַז. ״וְאַתְּ עָלִית עַל כֻּלָּנָה״ – זֶה פַּלְטִי בֶּן לַיִשׁ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: What** is the meaning of that **which is written: “Many daughters have done valiantly, but you excel above them all”** (Proverbs 31:29)? **“Many daughters have done valiantly”; this** is a reference to **Joseph and Boaz. “But you excel above them all”; this** is a reference to **Palti, son of Laish,** who exceeded Joseph and Boaz in restraint, as discussed above.


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

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹנָתָן: מַאי דִּכְתִיב ״שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי״? ״שֶׁקֶר הַחֵן״ – זֶה יוֹסֵף, ״וְהֶבֶל הַיֹּפִי״ – זֶה בּוֹעַז. ״יִרְאַת ה׳ הִיא תִתְהַלָּל״ – זֶה פַּלְטִי בֶּן לַיִשׁ.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥman says** that **Rabbi Yonatan says: What** is the meaning of that **which is written: “Grace is deceitful, and beauty is vain,** but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). **“Grace is deceitful”; this** is a reference to **Joseph. “And beauty is vain”; this** is a reference to **Boaz. “Who fears the Lord, she shall be praised”; this** is a reference to **Palti, son of Laish,** who did not sin with Michal. Although the behavior of Joseph and Boaz is commendable, it is “deceitful” and “vain” relative to that of Palti ben Laish.


###### Sanhedrin 20a:4
[Sanhedrin 20a:4](https://torahapp.org/share/book/Sanhedrin/r/20a:4)

דָּבָר אַחֵר: ״שֶׁקֶר הַחֵן״ – זֶה דּוֹרוֹ שֶׁל מֹשֶׁה, ״וְהֶבֶל הַיֹּפִי״ – זֶה דּוֹרוֹ שֶׁל יְהוֹשֻׁעַ, ״יִרְאַת ה׳ הִיא תִתְהַלָּל״ – זֶה דּוֹרוֹ שֶׁל חִזְקִיָּה.

**William Davidson Edition - English:**
**Alternatively: “Grace is deceitful”; this** is a reference to **the generation of Moses. “And beauty is vain”; this** is a reference to **the generation of Joshua. “Who fears the Lord, she shall be praised”; this** is a reference to **the generation of Hezekiah.** Although the studying of Torah during the generations of Moses and Joshua was commendable, it was “deceitful” and “vain” relative to that of the generation of Hezekiah, during which the people studied Torah assiduously, despite the suffering caused by war and foreign rule.


###### Sanhedrin 20a:5
[Sanhedrin 20a:5](https://torahapp.org/share/book/Sanhedrin/r/20a:5)

דָּבָר אַחֵר: ״שֶׁקֶר הַחֵן״ – זֶה דּוֹרוֹ שֶׁל מֹשֶׁה וִיהוֹשֻׁעַ. ״וְהֶבֶל הַיֹּפִי״ – זֶה דּוֹרוֹ שֶׁל חִזְקִיָּה. ״יִרְאַת ה׳ הִיא תִתְהַלָּל״ – זֶה דּוֹרוֹ שֶׁל רַבִּי יְהוּדָה בְּרַבִּי אִילְעַאי. אָמְרוּ עָלָיו עַל רַבִּי יְהוּדָה בְּרַבִּי אִילְעַאי, שֶׁהָיוּ שִׁשָּׁה תַּלְמִידִים מִתְכַּסִּין בְּטַלִּית אַחַת וְעוֹסְקִין בַּתּוֹרָה.

**William Davidson Edition - English:**
**Alternatively: “Grace is deceitful”; this** is a reference to **the generation of Moses and Joshua. “And beauty is vain”; this** is a reference to **the generation of Hezekiah. “Who fears the Lord, she shall be praised”; this** is a reference to **the generation of Rabbi Yehuda, son of Rabbi Ilai,** who lived after the decrees of Hadrian, when the people were impoverished and oppressed. **It was said about Rabbi Yehuda, son of Rabbi Ilai, that six** of his **students would cover themselves with one garment,** due to their poverty, **and** nevertheless they would **engage in Torah** study. Although the studying of Torah during the generations of Moses, Joshua, and Hezekiah was commendable, it was “deceitful” and “vain” relative to that of the people in the generation of Rabbi Yehuda, son of Rabbi Ilai, who studied Torah despite their hardships.


###### Sanhedrin 20a:6
[Sanhedrin 20a:6](https://torahapp.org/share/book/Sanhedrin/r/20a:6)

**מַתְנִי׳** מֵת לוֹ מֵת – אֵינוֹ יוֹצֵא מִפֶּתַח פַּלְטֵרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר: אִם רוֹצֶה לָצֵאת אַחַר הַמִּיטָּה – יוֹצֵא, שֶׁכֵּן מָצִינוּ בְּדָוִד שֶׁיָּצָא אַחַר מִיטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר: ״וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחַר הַמִּטָּה״. אָמְרוּ לוֹ: לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּיס אֶת הָעָם. וּכְשֶׁמַּבְרִין אוֹתוֹ – כׇּל הֶעָם מְסוּבִּין עַל הָאָרֶץ, וְהוּא מֵיסֵב עַל הַדַּרְגֵּשׁ.

**William Davidson Edition - English:**
**MISHNA:** If a relative **of** the king **dies, he does not emerge from the entrance of his palace [*palterin*],** as it does not befit one of his stature to accompany the deceased. **Rabbi Yehuda says: If he wishes to follow the bier, he follows** it, **as that is what we found** with regard **to** King **David, who followed the bier of Abner. As it is stated: “And King David followed the bier”** (II Samuel 3:31). The Sages **said to** Rabbi Yehuda: **The matter was only to appease the people,** so that they should not suspect David of ordering Abner’s death. **And when** the people **comfort** the king with the meal of comfort, **all the people recline on the ground, and he reclines on the *dargash*.**


###### Sanhedrin 20a:7
[Sanhedrin 20a:7](https://torahapp.org/share/book/Sanhedrin/r/20a:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: מָקוֹם שֶׁנָּהֲגוּ נָשִׁים לָצֵאת אַחַר הַמִּיטָּה – יוֹצְאוֹת, לִפְנֵי הַמִּיטָּה – יוֹצְאוֹת. רַבִּי יְהוּדָה אוֹמֵר: לְעוֹלָם נָשִׁים לִפְנֵי הַמִּיטָּה יוֹצְאוֹת, שֶׁכֵּן מָצִינוּ בְּדָוִד שֶׁיָּצָא אַחַר מִיטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר: ״וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחַר הַמִּטָּה״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: In **a place where women were accustomed to follow the bier, they would follow** it, and the men would walk in front of the bier, and if the women were accustomed to walk **in front of the bier, they would go** in front of it. **Rabbi Yehuda says: Women always go in front of the bier, as that is what we found with regard to** King **David, who followed the bier of Abner, as it is stated: “And King David followed the bier,”** and presumably David did not go among the women.


###### Sanhedrin 20a:8
[Sanhedrin 20a:8](https://torahapp.org/share/book/Sanhedrin/r/20a:8)

אָמְרוּ לוֹ: לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּיס אֶת הָעָם, וְנִתְפַּיְּיסוּ. שֶׁהָיָה דָּוִד יוֹצֵא מִבֵּין הָאֲנָשִׁים וְנִכְנָס לְבֵין הַנָּשִׁים, וְיוֹצֵא מִבֵּין הַנָּשִׁים וְנִכְנָס לְבֵין הָאֲנָשִׁים, שֶׁנֶּאֱמַר: ״וַיֵּדְעוּ כׇל הָעָם וְכׇל יִשְׂרָאֵל כִּי לֹא הָיְתָה מֵהַמֶּלֶךְ לְהָמִית אֶת אַבְנֵר״.

**William Davidson Edition - English:**
The Sages **said to him: The matter was only to appease the people, and they were appeased. As David would go out from among the men and go in among the women, and went out from among the women and went in among the men, as it is stated: “So all the people and all Israel understood** that day **that it was not from the king to slay Abner,** son of Ner” (II Samuel 3:37).


###### Sanhedrin 20a:9
[Sanhedrin 20a:9](https://torahapp.org/share/book/Sanhedrin/r/20a:9)

דָּרֵשׁ רָבָא, מַאי דִּכְתִיב: ״וַיָּבֹא כׇל הָעָם לְהַבְרוֹת אֶת דָּוִד״? כְּתִיב ״לְהַכְרוֹת״, וְקָרֵינַן ״לְהַבְרוֹת״. בַּתְּחִלָּה לְהַכְרוֹתוֹ, וּלְבַסּוֹף לְהַבְרוֹתוֹ.

**William Davidson Edition - English:**
**Rava interpreted** a verse **homiletically: What** is the meaning of that **which is written: “And all the people came to comfort David”** (II Samuel 3:35)? **It is written: “To destroy [*lehakhrot*],” and we read: “To comfort [*lehavrot*],”** meaning, **in the beginning** they wanted **to destroy him,** as they suspected him of ordering Abner’s assassination, **and ultimately,** when they saw that he was truly mourning, they decided **to comfort him.**


###### Sanhedrin 20a:10
[Sanhedrin 20a:10](https://torahapp.org/share/book/Sanhedrin/r/20a:10)

אָמַר רַב יְהוּדָה אָמַר רַב: מִפְּנֵי מָה נֶעֱנַשׁ אַבְנֵר? מִפְּנֵי שֶׁהָיָה לוֹ לְמַחוֹת בְּשָׁאוּל וְלֹא מִיחָה. רַבִּי יִצְחָק אָמַר: מִיחָה וְלֹא נַעֲנָה. וּשְׁנֵיהֶן מִקְרָא אֶחָד דָּרְשׁוּ: ״וַיְקֹנֵן הַמֶּלֶךְ אֶל אַבְנֵר וַיֹּאמַר הַכְּמוֹת נָבָל יָמוּת אַבְנֵר יָדֶיךָ לֹא אֲסֻרוֹת וְרַגְלֶיךָ לֹא לִנְחֻשְׁתַּיִם הֻגָּשׁוּ״.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: For what** reason **was Abner punished** by being killed? It is **because he should have protested to Saul** about the killing of the priests of Nob (see I Samuel 22:17–19), **but he did not protest. Rabbi Yitzḥak says: He did protest,** so that is not the reason for his death, **but he was not answered. And both of** these Sages **interpreted one verse: “And the king lamented for Abner, and said: Should Abner die as a churl dies? Your hands were not bound, nor your feet put into fetters;** as a man falls before the children of iniquity, so did you fall” (II Samuel 3:33–34).


###### Sanhedrin 20a:11
[Sanhedrin 20a:11](https://torahapp.org/share/book/Sanhedrin/r/20a:11)

מַאן דְּאָמַר לָא מִיחָה, הָכִי קָאָמַר: ״יָדֶיךָ לֹא אֲסֻרוֹת וְרַגְלֶיךָ לֹא לִנְחֻשְׁתַּיִם הוּגָּשׁוּ״, מַאי טַעְמָא לָא מַחֵית? ״כִּנְפוֹל לִפְנֵי בְנֵי עַוְלָה נָפָלְתָּ״. וּמַאן דְּאָמַר מִיחָה וְלֹא נַעֲנָה, אַתְמוֹהֵי מַתְמַהּ: ״הַכְּמוֹת נָבָל יָמוּת״? ״יָדֶיךָ לֹא אֲסוּרוֹת וְרַגְלֶיךָ לֹא לִנְחֻשְׁתַּיִם״, מִכְּדֵי מַחוֹיֵי מַחֵית, מַאי טַעְמָא ״כִּנְפוֹל לִפְנֵי בְנֵי עַוְלָה נָפָלְתָּ״?

**William Davidson Edition - English:**
The Gemara explains how each Sage understands the verse: **The one who says he did not protest** explains that **this** is what the verse **is saying:** As **“your hands were not bound, nor your feet put into fetters,” what is the reason you did not protest** against Saul? Therefore, since you could have protested but did not, then **“as a man falls before the children of iniquity, so did you fall.” And the one who says he protested and was not answered** explains that this is what the verse is saying: David **wondered: “Should** Abner **die as a churl dies? Your hands were not bound, nor your feet put into fetters,” since you protested** at the right time. Since that is the case, **what is the reason** that **“as a man falls before the children of iniquity, so did you fall”?**


###### Sanhedrin 20a:12
[Sanhedrin 20a:12](https://torahapp.org/share/book/Sanhedrin/r/20a:12)

לְמַאן דְּאָמַר מִיחָה, מַאי טַעְמָא אִיעֲנַשׁ? אָמַר רַב נַחְמָן בְּרַבִּי יִצְחָק: שֶׁשִּׁהָא מַלְכוּת בֵּית דָּוִד שְׁתֵּי שָׁנִים וּמֶחֱצָה.

**William Davidson Edition - English:**
The Gemara asks: **According to the one who says** that Abner **protested, what is the reason he was punished** with this death? **Rav Naḥman, son of Rabbi Yitzḥak, says:** It is **because he delayed the kingdom of the house of David two and a half years,** by supporting the kingdom of Ish-bosheth, the son of Saul, for this period of time.


###### Sanhedrin 20a:13
[Sanhedrin 20a:13](https://torahapp.org/share/book/Sanhedrin/r/20a:13)

וּכְשֶׁמַּבְרִין אוֹתוֹ כּוּ׳. מַאי דַּרְגֵּשׁ? אָמַר עוּלָּא: עַרְסָא דְּגַדָּא. אֲמַרוּ לֵיהּ רַבָּנַן לְעוּלָּא: מִי אִיכָּא מִידֵּי דְּעַד הָאִידָּנָא לָא אוֹתְבִינֵּיהּ, וְהַשְׁתָּא מוֹתְבִינַן לֵיהּ?

**William Davidson Edition - English:**
§ The mishna teaches: **And when they comfort** the king with the meal of comfort, he reclines on the *dargash*. The Gemara asks: **What** is **a *dargash*? Ulla says: A bed of fortune,** which would be designated in houses for decoration and for good fortune, and no one would sit on it. **The Sages said to Ulla: Is there anything** which **until now we did not authorize one to sit** on, **but now,** in his time of mourning, **we seat him** on it?


###### Sanhedrin 20a:14
[Sanhedrin 20a:14](https://torahapp.org/share/book/Sanhedrin/r/20a:14)

מַתְקֵיף לַהּ רָבָא: מַאי קוּשְׁיָא? דִּילְמָא מִידֵּי דְּהָוֵה אַאֲכִילָה וּשְׁתִיָּה, דְּעַד הָאִידָּנָא לָא אֹכְילִנֵּיהּ וְלָא אַשְׁקִינֵּיהּ, הַשְׁתָּא קָא מוֹכְלִינַן לֵיהּ וְקָא מַשְׁקִינַן לֵיהּ. אֶלָּא אִי קַשְׁיָא, הָא קַשְׁיָא: דַּרְגֵּשׁ אֵינוֹ צָרִיךְ לִכְפּוֹתוֹ, אֶלָּא זוֹקְפוֹ. וְאִי סָלְקָא דַעְתָּךְ עַרְסָא דְּגַדָּא, אַמַּאי אֵינוֹ צָרִיךְ לִכְפּוֹתוֹ? וְהָתַנְיָא: הַכּוֹפֶה אֶת מִטָּתוֹ, לֹא מִטָּתוֹ בִּלְבַד הוּא כּוֹפֶה, אֶלָּא כׇּל מִטּוֹת שֶׁיֵּשׁ לוֹ בְּתוֹךְ בֵּיתוֹ הוּא כּוֹפֶה.

**William Davidson Edition - English:**
**Rava objects to this** question: **What is the difficulty** in this? **Perhaps** sitting on the *dargash* is **just as it is with eating and drinking. As until now, we did not feed him nor give him drink,** but **now,** in his time of mourning, **we feed him and give him drink,** in the meal of comfort. **Rather, if** it **is difficult, this is** what is **difficult,** as it is taught in a *baraita*: Concerning **a *dargash*,** the mourner **is not required to overturn it** during mourning. **Rather, he stands it up** on its side. **And if it enters your mind** to say that this is **a bed of fortune, why is he not required to overturn it? But isn’t it taught** in a *baraita*: With regard to **one who overturns his bed** during mourning, **not only does he overturn his** own **bed, but rather he overturns all the beds he has in his house?**


###### Sanhedrin 20a:15
[Sanhedrin 20a:15](https://torahapp.org/share/book/Sanhedrin/r/20a:15)

מַאי קוּשְׁיָא? דִּילְמָא מִידֵּי דְּהָוֵה אַמִּטָּה מְיוּחֶדֶת לְכֵלִים, דְּקָתָנֵי: אִם הָיְתָה מְיוּחֶדֶת לְכֵלִים – אֵינוֹ צָרִיךְ לִכְפּוֹתָהּ. אֶלָּא, אִי קַשְׁיָא – הָא קַשְׁיָא: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: דַּרְגֵּשׁ – מַתִּיר קַרְבִּיטִין וְהוּא נוֹפֵל מֵאֵילָיו. וְאִי סָלְקָא דַעְתָּךְ עַרְסָא דְגַדָּא, קַרְבִּיטִין מִי אִית לֵיהּ?

**William Davidson Edition - English:**
The Gemara responds: **What is the difficulty** in this? **Perhaps** the lack of requirement to overturn the *dargash* is **just as it is with a bed** that is **designated for** the storage of **garments,** and not for sleeping, **as it is taught** in a *baraita*: **If it was designated for** the storage of **garments** and not for people to lie down on, **he is not required to overturn it. Rather, if** it **is difficult, this is** what is **difficult,** as it is taught in a *baraita*: **Rabban Shimon ben Gamliel says:** One is not required to overturn **a *dargash*.** Rather, the mourner **loosens the straps [*karvitin*] and it falls on its own. And if it enters your mind** to say that this is **a bed of fortune, does** such a bed **have straps?**


###### Sanhedrin 20a:16
[Sanhedrin 20a:16](https://torahapp.org/share/book/Sanhedrin/r/20a:16)

אֶלָּא, כִּי אֲתָא רָבִין אֲמַר: אֲמַר לִי הַהוּא מֵרַבָּנַן, וְרַב תַּחְלִיפָא שְׁמֵיהּ, דַּהֲוָה שְׁכִיחַ בְּשׁוּקָא דְּגִילְדָּאֵי, וַאֲמַר לֵיהּ: מַאי דַּרְגֵּשׁ? עַרְסָא דְּצַלָּא. אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי יוֹחָנָן: דַּרְגֵּשׁ —

**William Davidson Edition - English:**
**Rather, when Ravin came he said: One of the Sages said to me, and Rav Taḥlifa** is **his name, that he was often in the market of the leather workers, and he said to him: What** is the meaning of ***dargash*? A leather bed. Rabbi Yirmeya says** that **Rabbi Yoḥanan says:** The difference between a bed and a *dargash* is this: **A *dargash***