## Sanhedrin Daf 21a

###### Sanhedrin 21a:1
[Sanhedrin 21a:1](https://torahapp.org/share/book/Sanhedrin/r/21a:1)

״וַיִּמְשְׁחוּ לַה׳ לְנָגִיד וּלְצָדוֹק״, מַקִּישׁ נָגִיד לְצָדוֹק: מָה צָדוֹק – מֶחֱצָה לוֹ וּמֶחֱצָה לְאֶחָיו, אַף נָגִיד – מֶחֱצָה לוֹ וּמֶחֱצָה לְאֶחָיו.

**William Davidson Edition - English:**
“And they made Solomon, son of David, king the second time, **and anointed him unto the Lord to be leader, and Tzadok** to be priest” (I Chronicles 29:22). This verse **compares a leader,** referring to King Solomon, **to Tzadok,** the High Priest: **Just as** for **Tzadok, half** of the shewbread given to the priests is **for him,** the High Priest, **and half** is **for** all **his brothers,** the other priests, **so too** for **the leader, half** is **for him and half** is **for his brothers,** the rest of the army.


###### Sanhedrin 21a:2
[Sanhedrin 21a:2](https://torahapp.org/share/book/Sanhedrin/r/21a:2)

וְצָדוֹק גּוּפֵיהּ מְנָלַן? דְּתַנְיָא: רַבִּי אוֹמֵר: ״וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו״ – מֶחֱצָה לְאַהֲרֹן וּמֶחֱצָה לְבָנָיו.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **Tzadok himself, from where do we** derive that the High Priest takes half? The Gemara responds: **As it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says:** The Torah states with regard to the apportionment of the shewbread: **“And it shall be for Aaron and his sons,** and they shall eat it in a holy place” (Leviticus 24:9), from which it is inferred: **Half for Aaron and half for his sons.**


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

**מַתְנִי׳** ״לֹא יַרְבֶּה לוֹ נָשִׁים״, אֶלָּא שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוּדָה אוֹמֵר: מַרְבֶּה הוּא לוֹ, וּבִלְבַד שֶׁלֹּא יְהוּ מְסִירוֹת אֶת לִבּוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ – הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. אִם כֵּן, לָמָּה נֶאֱמַר ״לֹא יַרְבֶּה לוֹ נָשִׁים״? דַּאֲפִילּוּ כַּאֲבִיגַיִל.

**William Davidson Edition - English:**
**MISHNA:** The king **“shall not add many wives for himself”** (Deuteronomy 17:17), **but** only **eighteen. Rabbi Yehuda says: He** may **add many** wives **for himself, provided that they are not** like those who **turn his heart** away from reverence for God. **Rabbi Shimon says: Even** if he wants to marry only **one** wife, if **she turns his heart away, he should not marry her. If so, why is it stated: “He shall not add many wives for himself”?** This teaches **that even** if his wives are **like Abigail,** who was righteous and prevented David from sin (see I Samuel, chapter 25), it is prohibited for him to have many wives.


###### Sanhedrin 21a:4
[Sanhedrin 21a:4](https://torahapp.org/share/book/Sanhedrin/r/21a:4)

**גְּמָ׳** לְמֵימְרָא דְּרַבִּי יְהוּדָה דָּרֵישׁ טַעְמָא דִּקְרָא, וְרַבִּי שִׁמְעוֹן לָא דָּרֵישׁ טַעְמָא דִּקְרָא? וְהָא אִיפְּכָא שָׁמְעִינַן לְהוּ!

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Is this to say that Rabbi Yehuda interprets the rationale** behind the mitzva **in the verse** and draws halakhic conclusions based on that interpretation, **and Rabbi Shimon does not interpret the rationale in the verse? But didn’t we hear them** hold the **opposite** opinions with regard to interpreting the rationale behind a mitzva in a verse?


###### Sanhedrin 21a:5
[Sanhedrin 21a:5](https://torahapp.org/share/book/Sanhedrin/r/21a:5)

דְּתַנְיָא: אַלְמָנָה, בֵּין שֶׁהִיא עֲנִיָּה בֵּין שֶׁהִיא עֲשִׁירָה, אֵין מְמַשְׁכְּנִין אוֹתָהּ, שֶׁנֶּאֱמַר: ״לֹא תַחֲבֹל בֶּגֶד אַלְמָנָה״ – דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: עֲשִׁירָה – מְמַשְׁכְּנִין אוֹתָהּ, עֲנִיָּיה – אֵין מְמַשְׁכְּנִין אוֹתָהּ, וְאַתָּה חַיָּיב לְהַחְזִיר לָהּ, וְאַתָּה מַשִּׂיאָהּ שֵׁם רַע בִּשְׁכֵנוֹתֶיהָ.

**William Davidson Edition - English:**
**As it is taught** in a *baraita* (*Tosefta*, *Bava Metzia* 10:3): In the case of **a widow, whether she is poor or whether she is wealthy, one may not take collateral from her** for a loan, **as it is stated: “You may not take the garment of a widow for a pledge”** (Deuteronomy 24:17); this is **the statement of Rabbi Yehuda. Rabbi Shimon says:** In the case of **a wealthy** widow, one may **take collateral from her.** But in the case of **a poor** widow, **one may not take collateral from her,** because **you** are **obligated to return** it **to her, and you** will **give her a bad name among her neighbors.**


###### Sanhedrin 21a:6
[Sanhedrin 21a:6](https://torahapp.org/share/book/Sanhedrin/r/21a:6)

וְאָמְרִינַן: מַאי קָאָמַר? הָכִי קָאָמַר: מִתּוֹךְ שֶׁאַתָּה מְמַשְׁכְּנָהּ, אַתָּה חַיָּיב לְהַחֲזִיר לָהּ, וְאַתָּה מַשִּׂיאָהּ שֵׁם רַע בִּשְׁכֵנוֹתֶיהָ. אַלְמָא, רַבִּי יְהוּדָה לָא דָּרֵישׁ טַעְמָא דִּקְרָא, וְרַבִּי שִׁמְעוֹן דָּרֵישׁ טַעְמָא דִּקְרָא.

**William Davidson Edition - English:**
**And we say** about this dispute: **What is** Rabbi Shimon **saying? This** is what **he is saying: Because you take collateral from her, you are required to return** it **to her,** as the verse states: “And if he is a poor person, you shall not sleep with his pledge; you shall restore the pledge to him when the sun goes down” (Deuteronomy 24:12–13), **and you** thereby **give her a bad name among her neighbors,** who will suspect licentious behavior when they see a man come to her house every morning and evening. **Evidently,** according to this dispute **Rabbi Yehuda does not interpret the rationale in the verse and Rabbi Shimon** does **interpret the rationale in the verse.**


###### Sanhedrin 21a:7
[Sanhedrin 21a:7](https://torahapp.org/share/book/Sanhedrin/r/21a:7)

בְּעָלְמָא, רַבִּי יְהוּדָה לָא דָּרֵישׁ טַעְמָא דִּקְרָא, וְשָׁאנֵי הָכָא דִּמְפָרֵשׁ טַעְמָא דִקְרָא: מַה טַּעַם ״לֹא יַרְבֶּה לוֹ נָשִׁים״? מִשּׁוּם דְּ״לֹא יָסוּר לְבָבוֹ״.

**William Davidson Edition - English:**
The Gemara explains: **Generally, Rabbi Yehuda does not interpret the rationale in the verse, but it is different here, as** the verse itself **explains the rationale in the verse: What is the reason** that **“he shall not add many wives for himself”?** He should not add many wives **because of** what is articulated in the continuation of the verse: **“His heart should not turn.”**


###### Sanhedrin 21a:8
[Sanhedrin 21a:8](https://torahapp.org/share/book/Sanhedrin/r/21a:8)

וְרַבִּי שִׁמְעוֹן אָמַר לָךְ: מִכְּדִי בְּעָלְמָא דָּרְשִׁינַן טַעְמָא דִּקְרָא, אִם כֵּן לִכְתּוֹב קְרָא ״לֹא יַרְבֶּה לוֹ נָשִׁים״ וְלִישְׁתּוֹק, וַאֲנָא אָמֵינָא: מָה טַעַם ״לֹא יַרְבֶּה״? מִשּׁוּם דְּ״לֹא יָסוּר״. ״לֹא יָסוּר״ לְמָה לִי? אֲפִילּוּ אַחַת וּמְסִירָה אֶת לִבּוֹ – הֲרֵי זוֹ לֹא יִשָּׂאֶנָּה. אֶלָּא מָה אֲנִי מְקַיֵּים ״לֹא יַרְבֶּה״? דַּאֲפִילּוּ כַּאֲבִיגַיִל.

**William Davidson Edition - English:**
**And Rabbi Shimon** could have **said to you: Since generally we interpret the rationale in the verse,** then **if** it is **so** that the prohibition against marrying many wives applies only to wives that are likely to lead his heart astray, **the verse should write** only: **“He shall not add many wives for himself” and** then **be silent.** In that case, **I would say,** on my own, **what is the reason** that **he shall not add many** wives? It is **so that** his heart **should not turn away.** Accordingly, **why do I** need the additional phrase “his heart **should not turn away”?** It serves to teach another *halakha*, that **even** if he wants to marry only **one** wife, if **she turns his heart away, he should not marry her. But** then **how do I realize** the meaning of the verse: **“He shall not add many** wives for himself”? It means **that** he should not have many wives **even** if they are **like Abigail.**


###### Sanhedrin 21a:9
[Sanhedrin 21a:9](https://torahapp.org/share/book/Sanhedrin/r/21a:9)

הָנֵי שְׁמוֹנֶה עֶשְׂרֵה מְנָלַן? דִּכְתִיב: ״וַיִּוָּלְדוּ לְדָוִד בָּנִים בְּחֶבְרוֹן וַיְהִי בְכוֹרוֹ אַמְנוֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִית. וּמִשְׁנֵהוּ כִלְאָב לַאֲבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִישִׁי אַבְשָׁלוֹם בֶּן מַעֲכָה ... וְהָרְבִיעִי אֲדֹנִיָּה בֶן חַגִּית וְהַחֲמִישִׁי שְׁפַטְיָה בֶן אֲבִיטָל. וְהַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אֵשֶׁת דָּוִד אֵלֶּה יֻלְּדוּ לְדָוִד בְּחֶבְרוֹן״.

**William Davidson Edition - English:**
§ As for **those eighteen** women that the king may marry, **from where do we** derive that number? The Gemara responds: **As it is written: “And to David sons were born in Hebron; and his firstborn was Amnon, from Ahinoam the Jezreelitess; and his second, Chileab, from Abigail the wife of Nabal the Carmelite; and the third, Absalom, son of Maacah,** the daughter of Talmai, king of Geshur; **and the fourth, Adonijah, son of Haggith; and the fifth, Shephatiah, son of Abital; and the sixth, Ithream, of Eglah, David’s wife. These were born to David in Hebron”** (II Samuel 3:2–5). In these verses, a total of six wives are mentioned.


###### Sanhedrin 21a:10
[Sanhedrin 21a:10](https://torahapp.org/share/book/Sanhedrin/r/21a:10)

וְקָאָמַר לֵיהּ נָבִיא: ״אִם מְעַט, וְאֹסִיפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה״. ״כָּהֵנָּה״ – שֵׁית, ״וְכָהֵנָּה״ – שֵׁית, דְּהָווּ לְהוּ תַּמְנֵי סְרֵי.

**William Davidson Edition - English:**
And the **prophet** Nathan **said to** King David in his rebuke: “And I gave you your master’s house and your master’s wives into your bosom and I gave you the house of Israel and Judah; and **if that were too little, then I would add to you like these and like those”** (II Samuel 12:8). **“Like these”;** this is referring to the wives enumerated above, meaning another **six. “And like those”;** this is referring to another **six,** so **that** all together there **are eighteen** he would be permitted to marry.


###### Sanhedrin 21a:11
[Sanhedrin 21a:11](https://torahapp.org/share/book/Sanhedrin/r/21a:11)

מַתְקֵיף לַהּ רָבִינָא: אֵימַר, ״כָּהֵנָּה״ – תַּרְתֵּי סְרֵי, ״וְכָהֵנָּה״ – עֶשְׂרִין וְאַרְבַּע.

**William Davidson Edition - English:**
**Ravina objects to this** explanation: **Say** instead: **“Like these”;** this is referring to an additional six, like the wives enumerated above, totaling **twelve. “And like those”;** this is referring to all of those enumerated previously, totaling **twenty-four.**


###### Sanhedrin 21a:12
[Sanhedrin 21a:12](https://torahapp.org/share/book/Sanhedrin/r/21a:12)

תַּנְיָא נָמֵי הָכִי: ״לֹא יַרְבֶּה לוֹ נָשִׁים״ – יוֹתֵר מֵעֶשְׂרִים וְאַרְבַּע. לְמַאן דְּדָרֵישׁ וָיו, אַרְבָּעִים וּשְׁמֹנֶה הָווּ. תַּנְיָא נָמֵי הָכִי: ״לֹא יַרְבֶּה לוֹ נָשִׁים״ – יוֹתֵר מֵאַרְבָּעִים וּשְׁמֹנֶה.

**William Davidson Edition - English:**
The Gemara adds: Support for Ravina’s interpretation **is also taught** in a *baraita*: **“He shall not add many wives to himself”;** this means he may not marry **more than twenty-four** women. The Gemara comments: **According to the one who interprets** the letter ***vav*,** translated as the conjunction “and” in the term “and like those,” to add and expand upon what came before, the *vav* is written in order to add more, and therefore, **there are forty-eight** women. The Gemara comments: Support for this interpretation **is also taught** in a *baraita*: **“He shall not add many wives to himself”;** this means he may not marry **more than forty-eight** women.


###### Sanhedrin 21a:13
[Sanhedrin 21a:13](https://torahapp.org/share/book/Sanhedrin/r/21a:13)

וְתַנָּא דִּידַן, מַאי טַעְמֵיהּ? אָמַר רַב כָּהֲנָא: מַקִּישׁ ״כָּהֵנָּה״ בָּתְרָא לְ״כָּהֵנָּה״ קַמָּא: מָה ״כָּהֵנָּה״ קַמָּא – שֵׁית, אַף ״כָּהֵנָּה״ בָּתְרָא – שֵׁית.

**William Davidson Edition - English:**
The Gemara asks: **And** as for **the *tanna* of our** mishna, **what is his reason** for limiting the number to eighteen? **Rav Kahana says:** The verse **compares the latter** term: **“Like those [*kahenna*],” to the former** term: **“Like these [*kahenna*],”** teaching that **just as the former** term: **“Like these,”** means **six, so too, the latter** term: **“Like those,”** means **six** and no more.


###### Sanhedrin 21a:14
[Sanhedrin 21a:14](https://torahapp.org/share/book/Sanhedrin/r/21a:14)

וְהָא הֲוַאי מִיכַל! אָמַר רַב: עֶגְלָה זוֹ מִיכַל, וְלָמָּה נִקְרָא שְׁמָהּ עֶגְלָה? שֶׁחֲבִיבָה עָלָיו כְּעֶגְלָה. וְכֵן הוּא אוֹמֵר: ״לוּלֵי חֲרַשְׁתֶּם בְּעֶגְלָתִי וְגוֹ׳״.

**William Davidson Edition - English:**
The Gemara challenges the notion that David had only six wives. **But there was** also **Michal,** and so he had at least seven wives. **Rav said:** One of those six wives, **Eglah, is Michal, and why was she called Eglah** in the verse? It was **because she was dear to him like a calf [*egla*], and so** the verse **states** that Samson referred to his wife with the same term: **“If you had not plowed with my calf** you would not have found my secret” (Judges 14:18).


###### Sanhedrin 21a:15
[Sanhedrin 21a:15](https://torahapp.org/share/book/Sanhedrin/r/21a:15)

וּמִי הֲווֹ לְמִיכַל בְּנֵי? וְהָכְתִיב: ״וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָלָד עַד יוֹם מוֹתָהּ״! אָמַר רַב חִסְדָּא: עַד יוֹם מוֹתָהּ לֹא הָיָה לָהּ, בְּיוֹם מוֹתָהּ הָיָה לָהּ.

**William Davidson Edition - English:**
The Gemara challenges the identification of Eglah with Michal: **And did Michal have children? But isn’t it written: “And Michal the daughter of Saul had no child until the day of her death”** (II Samuel 6:23)? **Rav Ḥisda said: Until the day of her death she had no** child, but **on the day of her death she had** a child.


###### Sanhedrin 21a:16
[Sanhedrin 21a:16](https://torahapp.org/share/book/Sanhedrin/r/21a:16)

מִכְּדֵי, בָּנִים הֵיכָא קָא חָשֵׁיב לְהוּ? בְּחֶבְרוֹן. וְאִילּוּ מַעֲשֶׂה דְּמִיכַל בִּירוּשָׁלַיִם הֲוָה, דִּכְתִיב: ״וּמִיכַל בַּת שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי ה׳ וַתִּבֶז״. וְאָמַר רַב יְהוּדָה, וְאִיתֵּימָא רַב יוֹסֵף: שְׁקַלְתֵּהּ מִיכַל לְמִיטְרַפְסַהּ! אֶלָּא אֵימָא: עַד אוֹתוֹ מַעֲשֶׂה – הָיָה לָהּ, מִכָּאן וְאֵילָךְ – לֹא הָיָה לָהּ.

**William Davidson Edition - English:**
The Gemara challenges this: **Now,** these **children** of David’s, **where does it count them? In Hebron,** as Eglon was listed above with David’s wives in Hebron. **But the incident with Michal,** in the context of which the verse says she had no children, **was in Jerusalem, as it is written:** “And it was so, as the Ark of the Lord came into the city of David, **that Michal the daughter of Saul looked out the window and saw King David leaping and dancing before the Lord, and she despised** him in her heart” (II Samuel 6:16). **And Rav Yehuda says, and some say** it is **Rav Yosef** who says: **Michal received her punishment [*lemitarpesah*]** immediately, and therefore could not have had children afterward. **Rather, say** a different explanation: **Until that incident, she had** a child; **from that** point **forward, she did not have** a child.


###### Sanhedrin 21a:17
[Sanhedrin 21a:17](https://torahapp.org/share/book/Sanhedrin/r/21a:17)

וְהָכְתִיב: ״וַיִּקַּח דָּוִד עוֹד פִּלַגְשִׁים וְנָשִׁים בִּירוּשָׁלַיִם״? לְמַלּוֹיֵי שְׁמוֹנָה עֶשְׂרֵה. מַאי ״נָשִׁים״ וּמַאי ״פִּלַגְשִׁים״? אָמַר רַב יְהוּדָה אָמַר רַב: נָשִׁים – בִּכְתוּבָּה וּבְקִידּוּשִׁין, פִּלַגְשִׁים – בְּלֹא כְּתוּבָּה וּבְלֹא קִידּוּשִׁין.

**William Davidson Edition - English:**
The Gemara challenges the notion that David had only this limited number of wives. **But isn’t it written: “And David took more concubines and wives in Jerusalem** after he came from Hebron” (II Samuel 5:13). The Gemara responds: All of these were **to complete** the tally of **eighteen** and no more. The Gemara asks about this verse: **What** is the meaning of **“wives” and what** is the meaning of **“concubines”** in that verse? **Rav Yehuda says** that **Rav says: Wives** receive **a marriage contract and betrothal; concubines are** taken **without a marriage contract and without betrothal.**


###### Sanhedrin 21a:18
[Sanhedrin 21a:18](https://torahapp.org/share/book/Sanhedrin/r/21a:18)

אָמַר רַב יְהוּדָה אָמַר רַב: אַרְבַּע מֵאוֹת יְלָדִים הָיוּ לוֹ לְדָוִד, וְכוּלָּן בְּנֵי יְפַת תּוֹאַר הָיוּ, וּמְגַדְּלֵי בְלוֹרִיּוֹת הָיוּ, וְכוּלָּן יוֹשְׁבִין בִּקְרוֹנוֹת שֶׁל זָהָב, וּמְהַלְּכִין בְּרָאשֵׁי גְיָיסוֹת הָיוּ, וְהֵם הָיוּ בַּעֲלֵי אֶגְרוֹפִין שֶׁל בֵּית דָּוִד.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: David had four hundred children** in his army, **and all of them were sons of beautiful women** taken captive from their gentile homes during war (see Deuteronomy 21:10–14). **And they grew** their hair in **a gentile hairstyle, and they all sat in carriages [*bikronot*] of gold. And they walked at the head of the troops, and they were the strong-arm** enforcers **of the house of David,** on whose loyalty David’s monarchy relied.


###### Sanhedrin 21a:19
[Sanhedrin 21a:19](https://torahapp.org/share/book/Sanhedrin/r/21a:19)

וְאָמַר רַב יְהוּדָה אָמַר רַב: תָּמָר בַּת יְפַת תּוֹאַר הָיְתָה, שֶׁנֶּאֱמַר: ״וְעַתָּה דַּבֶּר נָא אֶל הַמֶּלֶךְ כִּי לֹא יִמְנָעֵנִי מִמֶּךָּ״. וְאִי סָלְקָא דַעְתָּךְ בַּת נִישּׂוּאִין הֲוַאי, אֲחָתֵיהּ מִי הֲוָה שַׁרְיָא לֵיהּ? אֶלָּא שְׁמַע מִינַּהּ: בַּת יְפַת תּוֹאַר הָיְתָה.

**William Davidson Edition - English:**
**And Rav Yehuda says** that **Rav says:** David’s daughter **Tamar was the daughter of a beautiful woman** taken captive in war and was born before her mother converted. Therefore, Tamar was not considered the daughter of David according to *halakha*. The proof of this is in what she said to Amnon, son of David, **as it is stated: “Now, therefore, speak, please, to the king, for he will not withhold me from you”** (II Samuel 13:13). **And if it enters your mind** to say that **she was the daughter of** a woman David **married, would** David **have permitted** Amnon’s **sister to him** as a wife? **Rather, learn from** this verse that **she was the daughter of a beautiful woman** who converted after Tamar was born, so halakhically Tamar was not a daughter of David.


###### Sanhedrin 21a:20
[Sanhedrin 21a:20](https://torahapp.org/share/book/Sanhedrin/r/21a:20)

״וּלְאַמְנוֹן רֵעַ וּשְׁמוֹ יוֹנָדָב בֶּן שִׁמְעָה אֲחִי דָוִד וְיוֹנָדָב אִישׁ חָכָם וְגוֹ׳״. אָמַר רַב יְהוּדָה אָמַר רַב: אִישׁ חָכָם לְרִשְׁעָה.

**William Davidson Edition - English:**
The Gemara continues to interpret the story of Amnon and Tamar. The verse states: **“And Amnon had a friend whose name was Jonadab, son of Shimeah, David’s brother,** and Jonadab was a very **wise man”** (II Samuel 13:3). **Rav Yehuda says** that **Rav says: A wise man for wickedness.**


###### Sanhedrin 21a:21
[Sanhedrin 21a:21](https://torahapp.org/share/book/Sanhedrin/r/21a:21)

״וַיֹּאמֶר ... מַדּוּעַ אַתָּה כָּכָה דַּל בֶּן הַמֶּלֶךְ ... וַיֹּאמֶר לוֹ יוֹנָדָב שְׁכַב עַל מִשְׁכָּבְךָ וְהִתְחָל וְגוֹ׳״, עַד ״וְעָשְׂתָה לְעֵינַי אֶת הַבִּרְיָה״. ״וַתִּקַּח הַמַּשְׂרֵת וַתִּצֹק לְפָנָיו״. אָמַר רַב יְהוּדָה אָמַר רַב: שֶׁעָשְׂתָה לוֹ מִינֵי טִיגּוּן.

**William Davidson Edition - English:**
The verse recounts Jonadab’s words to Amnon: **“And he said to him: Why, son of the king, are you so, becoming leaner** from day to day… **and Jonadab said to him: Lie on your bed and feign illness,** and when your father comes to see you, say to him: Let my sister Tamar come, please, and give me bread, **and she should dress the food in my sight…And she took the pan and poured them out before him”** (II Samuel 13:4–5, 9). **Rav Yehuda says** that **Rav says:** This means **that** Tamar **prepared** various **kinds of fried [*tiggun*]** food **for** Amnon.


###### Sanhedrin 21a:22
[Sanhedrin 21a:22](https://torahapp.org/share/book/Sanhedrin/r/21a:22)

״וַיִּשְׂנָאֶהָ אַמְנוֹן שִׂנְאָה גְּדוֹלָה מְאֹד״. מַאי טַעְמָא? אָמַר רַבִּי יִצְחָק: נִימָא נִקְשְׁרָה לוֹ וַעֲשָׂאַתּוּ כְּרוּת שׇׁפְכָה. וְכִי נִקְשְׁרָה לוֹ, אִיהִי מַאי עֲבַדָה? אֶלָּא אֵימָא: קָשְׁרָה לוֹ נִימָא וַעֲשָׂאַתּוּ כְּרוּת שׇׁפְכָה.

**William Davidson Edition - English:**
At the end of the story, the verse states: **“Then Amnon hated her with exceeding, great hatred,** for greater was the hatred with which he hated her than the love with which he had loved her” (II Samuel 13:15). The Gemara asks: **What is the reason** for Amnon’s intense hatred? **Rabbi Yitzḥak says:** While he raped her, **a hair [*nima*]** of hers **became tied** around **his** penis **and caused him to be one whose penis has been severed. The Gemara asks: But if** the hair **became tied** around **his** penis, **what did she do?** Why would Amnon hold this against her? **Rather, say** that **she** intentionally **tied a hair around his** penis during intercourse, **and she made him one whose penis has been severed** in order to take revenge on him, and for this he hated her.


###### Sanhedrin 21a:23
[Sanhedrin 21a:23](https://torahapp.org/share/book/Sanhedrin/r/21a:23)

אִינִי? וְהָא דָּרֵשׁ רָבָא: מַאי דִּכְתִיב ״וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיׇפְיֵךְ״? שֶׁאֵין לָהֶן לִבְנוֹת יִשְׂרָאֵל לֹא שְׂעַר בֵּית הַשֶּׁחִי וְלָא בֵּית הָעֶרְוָה! שָׁאנֵי תָּמָר, דְּבַת יְפַת תּוֹאַר הֲוַאי.

**William Davidson Edition - English:**
The Gemara challenges this: **Is that so? But didn’t Rava interpret** a verse **homiletically: What** is the meaning of that **which is written: “And your renown went forth among the nations about your beauty”** (Ezekiel 16:14)? This teaches **that Jewish women do not have armpit hair or pubic hair.** Therefore, Tamar would have had no hair to injure Amnon in that way. The Gemara responds: **Tamar is different, as she was the daughter of a beautiful woman,** who was a gentile.


###### Sanhedrin 21a:24
[Sanhedrin 21a:24](https://torahapp.org/share/book/Sanhedrin/r/21a:24)

״וַתִּקַּח תָּמָר אֵפֶר עַל רֹאשָׁהּ וְאֶת כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלֶיהָ קָרָעָה״. תָּנָא מִשְּׁמֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה: גָּדֵר גָּדוֹל גָּדְרָה תָּמָר בְּאוֹתָהּ שָׁעָה. אָמְרוּ: לִבְנוֹת מְלָכִים כָּךְ, לִבְנוֹת הֶדְיוֹטוֹת עַל אַחַת כַּמָּה וְכַמָּה. אִם לַצְּנוּעוֹת כָּךְ, לַפְּרוּצוֹת עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַב יְהוּדָה אָמַר רַב: בְּאוֹתָהּ שָׁעָה גָּזְרוּ

**William Davidson Edition - English:**
The verse relates that after Amnon raped her: **“And Tamar put ashes on her head and rent her garment of many colors that was on her”** (II Samuel 13:19). The Sages **taught in the name of Rabbi Yehoshua ben Korḥa: Tamar established a great fence at that time** by way of her public outcry, as people **said:** If **such** an occurrence could happen **to the daughters of kings, all the more so** could it happen **to the daughters of ordinary** people. If **such** an occurrence could happen **to modest women** like Tamar, who resisted, **all the more so** could it happen **to licentious women. Rav Yehuda says** that **Rav says: At that time they decreed**