Talmud su II Samuele 17:34

How was he removed²³⁸What visible sign was given that he had no part in the Future World.? When Aḥitophel saw that his counsel was not taken, he saddled his donkey²⁶⁰2S. 17:23. He committed suicide; therefore his death could not scour off his sins, Note 29. A parallel to this paragraph is in the Babli, Bava batra 147a., etc. Three things did Aḥitophel command his sons: Do not rebel against the dynasty of David, since we find that the Holy One, praise to Him, shows them favor even when they acted brazenly²⁶¹Greek παρρησία, as in the case of Batseba.. Do not have dealings with anybody who has a lucky streak²⁶²Since the other party would win in court or in contract negotiations.. And if Pentecost was clear, sow wheat of the best quality²⁶³The next fall planting season.. But we do not know whether clear from dew or clear from šarav²⁶⁴The dry wind from the East, Arabic hamsin..

One verse¹⁷⁵2S. 17:25. says, “his name was Yitra the Israelite;” another verse says, “Yeter the Ismaelite¹⁷⁶1Chr. 2:17. Both names refer to the same person, father of Amasa, nephew of David..” Rebbi Samuel bar Naḥman said, he was an Ismaelite. And you say, he was an Israelite? But he entered the court of Isaiah¹⁷⁷It seems that the author of this piece identifies Isay with his descendant Isaiah 500 years later. and found him sitting and explaining: “turn to me and be saved, all ends of the earth¹⁷⁸Is. 45:22.,” and converted. Then he gave him his daughter¹⁷⁹It is very doubtful whether David’s sisters ever agreed to live under the authority of a husband.. But the rabbis say, he was an Israelite, and you say, an Ismaelite? But he girded his loins like an Ismaelite and stuck his sword in the earth in court, to kill or be killed, to support the word of my teacher: I shall kill with this sword anybody who transgresses this practice: “Ammonite,” and not female Ammonite; “Moabite,” and not female Moabite. Rebbi Samuel bar Naḥman said, I have only what I did learn¹⁸⁰It is possible that instead of משנה one should read משׂדה, “I have only ‘from the field’”, referring to the preceding paragraph that שדה מוֹאב is a catchword for Ruth the Moabite.: “Naomi returned with Ruth the Moabite, her daughter-in-law, who returned from the fields of Moab¹⁸¹Ruth 1:22..” She is the one who first returned from the fields of Moab. Afterwards, he¹⁸²Ruth 2:11, a speech of Boaz. The implication is that Boaz was instrumental in declaring Moabite women eligible for marriage before he became involved with Ruth since otherwise he would have had to recuse himself from decision making. In the parallel in the Babli, 77a, the decision is directly attributed to the prophet Samuel. told her: “You abandoned your father and your mother.” He said to her: If you had come to us yesterday or the day before, we would not have accepted you.

BARAITHA. Sit before the elders and incline your ear to listen to their words.
GEMARA. As it is written, Ask thy father, and he will declare unto thee, thine elders and they will tell thee.⁹Deut. 32, 7.
BARAITHA. Endeavour in connection with their words to reply on the first point first and on the last point last.
GEMARA. We have learnt there:¹⁰Aboth V, 10 (Sonc. ed., V, 7, p. 64). Seven marks distinguish an uncultured man and seven a wise man. Why does [the Mishnah] first mention the uncultured man? It should have mentioned the wise man [first]!¹¹It is more befitting to begin with the qualities of the wise. Further, why [immediately after mentioning the uncultured man does it enlarge upon the marks] of the wise man [without first enumerating the marks of the uncultured man]?¹²The Mishnah reads: ‘There are seven marks of an uncultured man and seven of a wise man. The wise man does not speak’, etc. Because [the Mishnah] wishes to state, ‘The wise man does not speak before him who is greater than he in wisdom’. Let, then [the Mishnah] state, ‘The uncultured man speaks’, etc.! The teacher enumerates the merits of the wise, and as for the uncultured the converse [applies to them].
R. Aḥa said to Raba, ‘Whence do we know from the Torah that one should speak to the first thing first and the last thing last?’ [He replied,] ‘Whence [do we know it]? It is a Rabbinical teaching’. [R. Aḥa] retorted, ‘According to your reasoning, whence are all of them¹³The seven marks of the wise man. derived?’ He replied, ‘I will tell you them [all from the Torah]. “The wise man does not speak, etc.” [can be learnt] from Hushai, as it is written, Shall we do after his saying? if not, speak thou.¹⁴2 Sam. 17, 6. Ḥushai did not speak in the presence of Aḥitophel, who was greater in wisdom than he, but merely reported to Absalom what he had said. “He does not break in upon the speech of the wise”, as it is written, And it came to pass, that when Jeremiah had made an end of speaking … then spoke Azariah.¹⁵Jer. 43, 1f. “He is not hasty to answer”, as it is written, Be not rash with thy mouth.¹⁶Eccl. 5, 1. “He questions according to the subject”, as it is written, And he asked them … Is your father well, the old man of whom ye spoke? Is he yet alive?¹⁷Gen. 43, 27. And they answered, Thy servant our father is well, he is yet alive.¹⁸ibid. 28. “He speaks to the first point first”, as it is written, And (he) said: Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in?¹⁹ibid. XXIV, 23. And it is written, And she said unto him, I am the daughter of Bethuel²⁰ibid. 24. and then, We have both straw and provender enough.²¹ibid. 25. “And he acknowledges the truth”: This refers to Moses, as it is written, And when Moses heard that, it was well-pleasing in his sight;²²Lev. 10, 20, i.e. Moses acknowledged the force of Aaron’s argument. and it is written, For he hath spoken to us in the name of the Lord our God’.²³Jer. 26, 16. The reference is to Jeremiah, the genuineness of whose prophecy is acknowledged by the princes.