וַיַּ֜עַן כָּל־אִֽישׁ־רָ֣ע וּבְלִיַּ֗עַל מֵֽהָאֲנָשִׁים֮ אֲשֶׁ֣ר הָלְכ֣וּ עִם־דָּוִד֒ וַיֹּאמְר֗וּ יַ֚עַן אֲשֶׁ֣ר לֹֽא־הָלְכ֣וּ עִמִּ֔י לֹֽא־נִתֵּ֣ן לָהֶ֔ם מֵהַשָּׁלָ֖ל אֲשֶׁ֣ר הִצַּ֑לְנוּ כִּֽי־אִם־אִ֤ישׁ אֶת־אִשְׁתּוֹ֙ וְאֶת־בָּנָ֔יו וְיִנְהֲג֖וּ וְיֵלֵֽכוּ׃ (ס)
Lalu semua orang jahat dan dursila di antara orang-orang yang pergi bersama Daud menjawab: “Karena mereka tidak pergi bersamaku, kita tidak akan memberikan kepada mereka apa pun dari rampasan yang telah kita rebut kembali, kecuali istri dan anak-anaknya masing-masing; biarlah mereka membawanya lalu pergi.”
Tanna DeBei Eliyahu Rabbah
David, King (may his memory be blessed), further said: "My fear is within my joy, and my joy is within my fear; and my love ascends above them all. Therefore, the Holy One, blessed be He, made a covenant with me that I should be proficient in the Scripture, in the Mishnah, in the laws, and in the aggadahs, as it is said, 'For is not my house so with God? For He has made an everlasting covenant with me, ordered in all things, and sure; for all my salvation, and all my desire, will He not make it to grow' (2 Samuel 23). And there is no covenant but the Torah, as it is said, 'My covenant was with him, life and peace' (Malachi 2). Ordered in all things, in the Scripture, in the Mishnah, in the laws, in the aggadahs, and protection, so that the words of Torah should be preserved by me forever and for all eternity. "For all my salvation and all my desire, will He not make it to grow." From here they said: Every Torah scholar who increases in Torah study and does not derive sustenance much, it is a good sign for him. And if you say, 'If the Holy One, blessed be He, loves His Torah, why does He not sustain him?' You should say that if He enriches him, he may become presumptuous about the words of Torah. Therefore, every Torah scholar who increases in Torah study and does bring-in much produce (wealth), it is a good sign for him, for the Holy One, blessed be He, loves his Torah, that if He enriches him, he may become presumptuous about the words of Torah. And this is explicitly stated in the Kabbalah by Solomon, King of Israel: 'Two things I ask of You; deny them not to me before I die: Remove far from me falsehood and lies; give me neither poverty nor riches; feed me with the food that is needful for me' (Proverbs 30). 'Lest I be full, and deny You, and say: "Who is the Lord?" Or lest I be poor, and steal, and profane the name of my God' (Proverbs 30). Blessed is He who chose the Torah and the Talmud (and the Sages), and their disciples, and the disciples of their disciples, and their children, and the children of their children, until the end of all generations, and He establishes upon them the measure with which a man measures, it is measured unto him. Just as they sit in synagogues and study halls and in every open place, and read for the sake of heaven, and He sees into their hearts, and they uphold the Torah according to its prescriptions, so that they do not forget it from their mouths and from the mouths of their children and the children of their children forever. So did the Holy One, blessed be He, choose them and their children and the children of their children until the end of time, as it is said: 'And I will make My covenant between Me and you, and I will multiply you exceedingly' (Genesis 17). So said the Lord, 'My spirit that is upon you, and My words which I have put in your mouth, shall not depart out of your mouth, nor out of the mouth of your seed, nor out of the mouth of your seed's seed,' said the Lord, 'from henceforth and forever' (Isaiah 59). But the sons of rebellious Israel are not like this. In their youth they are soft, and in their old age they are hard. What does the Holy One, blessed be He, do when they are still soft? He raises them up and burns them in the great study hall and in His great yeshiva, [as it is said: 'And all the wicked shall be stubble, and the day that comes shall set them ablaze' (Malachi 3). For none of them shall have a hand to bear or a hand to lay down, but every man's sword shall be against his brother's, and he shall burn the chariots with fire' (Zechariah 9). And there is none but the wicked], as it is said: 'And the sons of Belial said: "What shall this one save us?" And they despised him and brought him no present' (1 Samuel 10). And it says: 'And every man of Belial said: "What will this one save us?"' (1 Samuel 10). The Sages said: Anything that is destined to occur in the end has already been done in part today. There shall be a session for the Holy One, blessed be He, in His study hall, and the righteous of all time shall sit before Him, There has already been a part of the session for the righteous in this world for David, King of Israel, who illuminated his face with the halachah before the righteous who sat before him. And so it will be in the future for the righteous, whose lives will be without sorrow and without the evil inclination, to live with the son of David in this world. And in the World to Come, there has already been a part of life without sorrow and without the evil inclination for the righteous, such as Abraham, Isaac, and Jacob, and Jabez, and Jether, and all who are like them. In the future, the Holy One, blessed be He, will resurrect the dead, whether in the time of the son of David or in the World to Come, for there has already been a part of the resurrection of the dead in this world by the hand of the righteous, Elijah and Elisha, and Ezekiel son of Buzi. In the future, there will be honor and strength for the righteous in the World to Come, for there has already been a part of honor and strength for the righteous in this world, such as Jehoshaphat, King of Judah. In the future, there will be eating, drinking, and joy for the righteous. And there will be no plague nor suffering nor distress, for there has already been a part of eating, drinking, and joy for the righteous in this world. In the future, the Holy One, blessed be He, will make peace among the righteous and among His people Israel, for there has already been a part of peace in this world by the hand of the righteous.
Bereshit Rabbah
“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21).
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”
Bereshit Rabbah
“The king of Sodom said to Abram: Give me the people, and take the property for yourself” (Genesis 14:21).
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”
“Abram said to the king of Sodom: I have raised my hand to the Lord, God Most High, master of heaven and earth” (Genesis 14:22).
“The king of Sodom said to Abram: Give me the people…Abram said to the king of Sodom: I have raised [harimoti] my hand…” – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He rendered it as teruma,42The portion separated from produce and given to the priest. Abraham vowed that he would not take any of the spoils, just as a non-priest may not take teruma for himself. just as it says: “You shall separate [vaharemotem] from it teruma for the Lord” (Numbers 18:26). Rabbi Neḥemya said: He subjected it to an oath,43He took an oath that he would derive no benefit from the spoils. just as it says: “He raised [vayarem] his right and his left to the heavens, and he took an oath by the One whose life is everlasting” (Daniel 12:7). The Rabbis say: He rendered it as a song of praise, just as it says: “This is my God and I will glorify Him; my father’s God and I will exalt Him [vaaromemenhu]” (Exodus 15:2).44As part of his song of praise to the Lord for his victory over the kings, he forswore any benefit from the property. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Elazar: Moses said: ‘With the expression that my forefather recited a song of praise: “Harimoti my hand to the Lord,” with that same expression, I will recite a song of praise: “My father’s God and I will exalt Him [vaaromemenhu].”’
“Neither a thread nor a shoelace, I will not take of anything that is yours, that you will not say: I made Abram wealthy” (Genesis 14:23).
“Neither a thread” – Rabbi Abba bar Mamal said: The Holy One blessed be He said to him: ‘[Since] you said: “Neither a thread,” by your life, I will give your descendants the mitzva of ritual fringes, just as it says: “They shall place on the fringe of the corner a petil of sky blue wool” (Numbers 15:38), and we translate it in Aramaic: “A thread of sky blue wool. “Nor a shoelace” – by your life, I will give your descendants the mitzva of the levirate wife, just as it says: “She shall remove his shoe [naalo] from his foot”’ (Deuteronomy 25:9).
Alternatively, “neither a thread” – this alludes to the Tabernacle,45The building of the Tabernacle, which enabled the Divine Presence to dwell in Israel, was in the merit of Abraham’s actions here. which was adorned with sky blue and purple wool threads. “Nor a shoelace” – this alludes to the taḥash hides.46This was a kind of hide that served as the uppermost covering of the Tabernacle, and is also referred to in Ezekiel 16:10 as the material used to make shoes.
Alternatively, “neither a thread [ḥut]” – this alludes to the sacrifices, like what we learned: A red line [ḥut] circumscribed it47The altar. in the middle, to separate between the upper blood and the lower blood.48There were offerings whose blood was sprinkled on the upper part of the altar, and others whose blood was sprinkled on the lower part. “Nor a shoelace” – this alludes to the footsteps of [those traveling to] the pilgrimage festivals, just as it says: “How fair are your steps in shoes” (Song of Songs 7:2).
“Nothing for me, only what the young men have eaten; and the portion of the men who went with me, Aner, Eshkol, and Mamre, they will take their portion” (Genesis 14:24).
“Nothing for me, only what the young men have eaten” – that is what is written: “Every evil and wicked man among the men who had gone with David spoke up and said: Because they49Those who stayed behind in the camp to guard everyone’s possessions. did not go with me, we will not give them from the spoils50The plundered livestock. that we recovered; rather each man [of us will take] for his wife and his children, who will lead the animals off and go. But David said: Do not do so, my brethren, with what the Lord has granted us. He protected us, and He delivered the troop that came against us into our hand. Who would heed you in this matter? For like the share of the one who descends into battle, so is the share of the one who remains with the baggage; they shall share alike. It was from that day forward [vamala], he rendered it a statute and an ordinance for Israel to this day” (I Samuel 30:22–25). Rabbi Yudan said: Vahala is not written here, but, rather vamala.51Vahala is the standard term for onward. Vamala also has the connotation of beforehand. From whom did he learn? From Abraham his forefather, who said: “Nothing for me, only what the young men have eaten; and the portion of the men….”