Talmud sobre II Samuel 12:32

MISHNAH: The king does not judge⁶⁶In 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., nor may one judge him;⁶⁷This would be too dangerous for judges and witnesses. he does not testify, nor may one testify against him; he does not give ḥalîṣah, nor does one give ḥalîṣah to his wife⁶⁸The ceremony would not be consistent with the dignity of his office/. 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 him⁶⁹The king is obliged to sustain his dignity.. One may not marry his widow; Rebbi Jehudah says, a king may marry a king’s widow⁷⁰This seems to have been Solomon’s interpretation when he ordered Adoniah killed for asking Avishag’s hand (1K. 2:22)., since we find that David married Saul’s widow, as it is said⁷¹2S. 12:8.: I gave your master’s house to you and your master’s wives on your breast.

Rebbi Zeriqan in the name of Rebbi Ḥanina: His father-in-law’s wife¹¹⁴Who is not his wife’s mother. The Babli disagrees, 21a. Tosaphot report that Rabbenu Tam did follow the Yerushalmi in a case at Provins (Champagne), but his contemporaries objected. is forbidden because of the bad impression. If¹¹⁵The word was missing in the text; it was inserted by the corrector. It probably should have been אִין since אִי meaning “if” is Babylonian. you want to say it is biblical, did not David marry Riṣpah bat Ayyah¹¹⁶His father-in-law Saul’s concubine.? As it was said¹¹⁷2S. 12:8.: “I gave you your master’s house and your master’s wives in your bosom.” Rebbi Jeremiah in the name of Rebbi Eleazar: Two stepchildren who grow up in the same house¹¹⁸And are not related. are forbidden to marry because of the bad impression. A case came before Rebbi Ḥanina ben Rebbi Abbahu. He said, they should marry in a place where they are not known¹¹⁹In line with the general attitude of the Yerushalmi, cf. Kilaim 9, Notes 34ff..

The following names are to be divided:³⁹Although each represents one name, it is to be written as two words. Beth-el,⁴⁰e.g. Gen. 12, 8. Beth-’awen,⁴¹Hos. 4, 15, X, 15. Beer-sheba,⁴²E.g. Gen. 21, 31. Ẓofenath-pa’neaḥ, [37b] Poṭi-fera,⁴³ibid. XLI, 45. E.V. Zaphenathpaneah and Poti-phera. Ben-’oni,⁴⁴ibid. XXXV, 18. Yedid-yah,⁴⁵2 Sam. 12, 25. E.V. Jedidiah. Halelu-yah.⁴⁶E.g. Ps. 111, 1, ‘praise ye the Lord’. E.V. prints it as one word. V and H add: וחרה אף וחרה אפי, and the anger [of the Lord] was kindled, My wrath shall wax hot (Ex. 22, 23; Num. 11, 10). R. Jose says: These must not be divided.⁴⁷But written as one word. All, however, agree that there must be no breaking up of ‘Ammi’el,⁴⁸A name meaning ‘God is with me’ (e.g. Num. 13, 12). Another reading is עזיאל, ‘God is my strength’ (e.g. Ex. 6, 18). ‘Amminadab,⁴⁹A name meaning ‘my kinsman is noble’ (e.g. ibid. 23). Ẓuri’el,⁵⁰A name meaning ‘my Rock is God’ (Num. 3, 35). Ẓurishaddai.⁵¹A name meaning ‘my Rock is Shaddai’ (cf. Num. 1, 6).

HALAKHAH: “He shall not add wives,” etc. Rav Cahana said¹⁷⁸Babli 21a., because of the sixth Yitream by Egla¹³⁹2S. 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 many¹⁷⁹2S. 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..

When Rabban Yohanan ben Zakkai’s son died, his students came in to comfort him. Rabbi Eliezer came in and sat before him and said: My master, if you please, may I say something? He said: Speak. So he said: Adam the first person had a son who died and he accepted comfort. And how do we know that he accepted comfort? For it says (Genesis 4:25), “And Adam knew his wife again.” So you, too, should accept comfort. He replied: Is it not enough that I have my own pain but that you need to remind me of Adam’s pain as well?
Rabbi Yehoshua came in and said to him: If you please, may I say something before you? He said: Speak. So he said: Job had sons and daughters, and they all died on the same day, and he accepted comfort. So you, too, should accept comfort. And how do we know that Job accepted comfort? For it says (Job 1:21), “The Eternal has given, and the Eternal has taken away. Blessed is the name of the Eternal.” He replied: Is it not enough that I have my own pain but that you have to remind me of Job’s pain as well?
Rabbi Yosei came in and sat before him and said: My master, if you please, may I say something? He said: Speak. So he said: Aaron had two older sons and they both died on the same day, and he accepted comfort, as it says (Leviticus 10:3), “And Aaron was silent,” and silence always indicates comfort. He replied: Is it not enough that I have my own pain but that you have to remind me of Aaron’s pain as well?
Rabbi Shimon came in and said: My master, if you please, may I say something? He said: Speak. So he said: King David had a son who died, and he accepted comfort. So you, too, should accept comfort. And how do we know that David accepted comfort? For it says (II Samuel 12:24), “David comforted his wife Bath Sheba, and he came to her and lay with her, and she gave birth to another son, and called him Solomon.” So you, too, should accept comfort. He replied: Is it not enough that I have my own pain but that you have to remind me of King David’s pain as well?
Rabbi Elazar ben Azariah came in. When [Rabbi Yohanan] saw him, he said to his steward: Take this vessel, and follow me to the bathhouse, because this is a great man, and I will not be able to withstand him.¹Going to the bathhouse might indicate that Rabbi Yohanan’s mourning is about to end, as Rabbi Elazar ben Azariah will surely find a way to provide solace. So [Rabbi Elazar] came in and sat before [Rabbi Yohanan] and said: Let me give you a parable. To what can this be compared? [It can be compared] to a person to whom the king gave a deposit to hold. Every day he would cry and scream and say, Oy, when will I be free of this deposit? So it is with you, Rabbi. You had a son who read from the Torah, the Prophets and the Writings; the Mishnah; Halakhah; and Aggadah; and then was taken from the world free of sin. [Must you, then, accept consolation when you have returned a deposit whole?] He said: Rabbi Elazar, my son, you have comforted me as people are supposed to.
When they all left, Elazar said: I am going to Damasit, a beautiful place with good, sweet water. They said: We will go to Yavneh, a place where there is an abundance of scholars who love the Torah. So he went to Damasit, the beautiful place with good, sweet water, and his reputation in Torah study diminished. And they went to Yavneh, the place where there was an abundance of scholars who all loved the Torah, and their reputations in Torah study grew.

Solomon had six names: Shlomo, Yedidya, Kohelet, Ben Yakeh, Agur, and Lemuel.

Solomon had six names: Shlomo, Yedidya, Kohelet, Ben Yakeh, Agur, and Lemuel.