Schemuel I 25:20 Talmud-Verweise: Jerusalem Talmud Sanhedrin, Pesachim & Megillah

⁹¹A Hebrew version of most of the story is in Midrash Samuel (ed. Buber) 25. This Nabal⁹²“Scoundrel”. But the name seems to be Arabic نبل “possessed of superior qualities, generous, noble.” was a descendant of Kelubai. Nabal said, nobody in Israel comes from a better family than I. That is what is written⁹³1S. 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 shearing⁹⁴1S. 25:4.. Tell him, to life⁹⁵1S. 25:6.! For long life. Peace be with you, etc. Rebbi Justus from Sunem said, they formed a camp⁹⁶This is a side remark; it is more explicit in Erubin 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 servants⁹⁷1S. 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 men⁹⁸1S. 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 them⁹⁹1S. 25:14.. What means he flew at them? He made them fly with words¹⁰⁰Rashi quotes this in his Commentary to the verse.. Now know this and consider what to do¹⁰¹1S. 25:17.. She fell in with them¹⁰²1S. 25:20., she bared her thigh and they walked by its light¹⁰³Since in v. 3 she is described as a radiant beauty.. She fell in with them, they all were recognizable¹⁰⁴In the dark of the night.. [David] said, was it in vain that I watched¹⁰⁵1S. 25:21., etc.? Pissing on a wall¹⁰⁶1S. 25:22.; why does he refer to the dog pissing on a wall? Even with the dog I shall not have mercy. Abigail saw David¹⁰⁷1S. 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 coin¹⁰⁸Latin moneta. is still circulating. And I am your servant¹⁰⁹1S. 25:25.; this proves that he asked her for sex¹¹⁰Since in each sentence she repeats that she only is his servant, she has to emphasize that she is not going to be his companion.. Immediately, she brought out her stains¹¹¹Indicating 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.) 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 you¹¹²1S. 25:31..

There were two disciples sitting before Hillel, of whom one was R. Jochanan b. Zakai. According to others, these disciples were sitting before Rabbi, and one of them was R. Jochanan. One said [while studying a Mishnah]: "Why must the grapes be cut according to the rules of levital cleanliness, while olives may be gathered even according to the rules of levitical defilement?" The other pupil said: "Why must the grapes be cut under the rules of levitical cleanliness, while the gathering of olives need not be made under the rules of levitical cleanliness?" "I am sure," remarked their teacher, "that this one [who used becoming words] will become a judge in Israel." It is said that before many days had elapsed he became a judge in Israel. There were three priests [discussing the portions of their priestly gifts]; one said: "Mine was as large as a bean." To this the other responded: "Mine, was as large as an olive." The third one said: "Mine was as large as the tail of a lizard." In consequence of that unfit expression, the last was examined as to his fitness to serve upon the altar and they found in him a blemish of descent. Have we not been taught [in a Mishnah] ''No family records are searched beyond the altar"? [for he was certainly examined before he began serving upon it; hence how was this examination possible?] Do not say a "blemish of descent," but say [they found in him] "obscenity which made him unworthy of the priesthood." And if you please, you may say this instance differs, because he harmed himself by causing the investigation]. There was a gentile that used to go up and eat the Passover sacrifices in Jerusalem. He said: It is written, no stranger [i.e. gentile] should eat from it; no uncircumcised person shall eat from it, but I eat of the very best. R. Judah b. Bathyra said to him: Did they give you a piece from the fatty tail? No, he replied. When you go there tell them to give you some of the tail. When he went up he said to them, Give me from the fatty tail. They said to him: The fatty tail is sacrificed on the altar. They said to him: Who told you to do this? He said: R. Judah b. Bathyra. They said: What's going on? They did a background check and discovered that he was a gentile and killed him. Then they sent a message to R. Judah b. Bathyra: Peace be with you, R. Judah b. Bathyra, for you are in Netzivin but your net is spread in Jerusalem. When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition was. When he came, he found R. Cahana dead. He tore his clothes, then turned them towards his back, and returned weeping. "Is he dead?" they asked him. "You say it, I do not say it," was his reply, adding also (Proverbs 10:18) “And he that spreadeth abroad an evil report is a fool.” (Fol. 4)

“Abigail”, as it is written, “And it was so, as she rode on her donkey and came down by the hidden side of the mountain” (II Samuel 25:20). “By the hidden side [seter] of the mountain”? It should say “from the mountain”!