Talmud su Salmi 57:78

It is written: “The King said, I shall give⁷³Here ends the Genizah fragment..” “The King took the two sons of Riṣpah bat Ayah whom she had born to Saul, Admoni and Mephiboshet⁷⁴2S. 20:8. In the MT ארמני, not אדמוני. The verse ends: “And the five sons of Mikhal, Saul’s daughter, which she had borne to Adriel ben Barzilai from Meḥolah.” Adriel’s wife was Merab, Saul’s elder daughter (1S. 18:19).,” etc. “Michal, Saul’s daughter, did not have a child until the day of her death,⁷⁵2S. 6:23. In the opinion of the Yerushalmi (Sukkah 5:4, 55c 1. 22; Sanhedrin 2:4, 20b 1. 57) she died in childbirth. In the opinion of the Babli (Sanhedrin 21a) she earlier had a child in Hebron.” and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. “He gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal; all seven fell together.⁷⁶2S. 20:9.” Defective without י⁷⁷In the MT, the word is written with an extra י, שבעתים,correctly spelled in G and ן. The correct text seems to that of G and ן: “One is missing”, referring to Mephiboshet ben Jonathan.. That refers to Mephiboshet ben Jonathan ben Saul, who was great in the Torah and David intended to save him from their hand. David said, I let them pass by the altar and anyone received by the altar will be mine. He let each pass by the altar, prayed for him, and the altar moved and received him. This is what is written: “I shall call to the Most High God, to the Power Who has the ultimate decision about me⁷⁸Ps. 57:3.!” For the Holy One, praise to Him, agreed with David. “⁷⁶2S. 20:9. They were killed on the first days of harvest;” it is written “the barley harvest.” “Riṣpah bat Ayah took a sack and laid it out on the rock.⁷⁹2S. 20:10.” What means: “On the rock”? Rebbi Hoshaia said, she was reciting: “The rock, perfect is His action⁸⁰Deut. 32:4, the verse which opens the traditional burial service called צִדּוּק הַדִּין “justification of the (Divine) judgment.” This is alluded to not only here (and in the sources mentioned in Note 48) but also in the Babli, ‘Avodah zarah 18a..” Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to desecration of the Name it is written: “Do not leave his corpse on the gallows overnight.⁸¹Deut. 21:23.” But referring to sanctification of the Name it is written: “From the start of harvest until water was poured on them.⁷⁹2S. 20:10.” This teaches that they were hanging from the sixteenth of Nisan⁸²The first day of the barley harvest, Lev. 23:14. to the seventeenth of Marḥeshwan⁸³The year is declared one of draught if the rains did not start by the 17th of Marḥeshwan (Mishnah Ta‘anit1:4).. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked attached⁸⁴The word was changed by the corrector. Probably one should read with אֲרוּרים ן “cursed”, Jos. 9:33. proselytes. They would say that even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? There is no Power like your God and no people like your people. Many converts were converted at that time; that is what is written⁸⁵2Chr. 2:16–17.: “Solomon counted all proselytes and appointed from them 70’000 carriers and 80’000 hewers of stone in the mountains.”

Rebbi Zeriqan and Rebbi Ammi⁹⁴Rebbi Ammi (or Immi) was the successor of Rebbi Yoḥanan as head of the academy of Tiberias. Rebbi Zeriqan was another student of Rebbi Yoḥanan. Their argument goes as follows: King David declares that he is used to get up at midnight and also that he gets up at the start of some night watch. But if midnight is the start of a watch then the number of watches has to be even. [The parallel in the Babli (Berakhot 3b) is a shortened version of the Yerushalmi (in particular, in the Ashkenazic manuscript tradition.)] in the name of Rebbi Simeon ben Laqish: The reason of Rebbi is (Ps. 119:62): “At midnight I get up to thank You for Your just laws.” And it is written (Ps. 119:148): “My eyes preceded night watches.” Rebbi Ḥizqiah said: Rebbi Zeriqan and Rebbi Abba, one explained the reason of Rebbi, the other the reason of Rebbi Nathan. He who explained the reason of Rebbi: “at midnight”. He who explained the reason of Rebbi Nathan (Jud. 7:19): “at the start of the middle watch.”⁹⁵See the preceding paragraph. How does Rebbi Nathan uphold the basis of Rebbi’s reason, “at midnight”? Sometimes “at midnight,” sometimes “my eyes preceded night watches.” How is that? When David had a state dinner, “at midnight.” When he ate by himself, “my eyes preceded night watches.” In no case did dawn come and found David asleep. That is what David said (Ps. 57:9): “Wake up, my honor, wake up, o harp and lute, I shall awake dawn.” My honor has to be awake because of the honor of my Creator. My honor counts for nothing before the honor of my Creator. I shall awake dawn, dawn will not awake me. His evil instinct was trying to seduce him and told him: David, usually dawn awakes kings and you say “I shall awake dawn!” Usually kings sleep until three hours into the day and you say “at midnight I get up!” But he answers, “for Your just laws.” What did David do? Rebbi Phineas in the name of Rebbi Eleazar ben Rebbi Menaḥem⁹⁶Rebbi Eleazar ben Rebbi Menaḥem was an Aggadist of the generation of Rebbi Ammi; Rebbi Phineas belongs to the following generation. A parallel Babylonian tradition is given in Babli Berakhot 4a. The Yerushalmi version is also found in Pesiqta dRav Kahana,ויהי בחצי הלילה, 13 and in Midrash Tehillim 119.: He took a harp, put it on his headboard, got up at midnight and started playing on it so that his companions in the study of Torah should hear it. What were his companions in the study of Torah saying? When king David studies Torah, certainly we have to do it also! Rebbi Levi⁹⁷The preacher in the academy of R. Yoḥanan. A shortened version, without the reference to the story of Elisha, is a Babylonian tradition, by contemporary Babylonian teachers, in Babli Berakhot 3b. The verse quoted talks about the prophetic extasy of Elisha before king Jehoshaphat. R. Elazar Azkari explains that the verse from Kings can be taken to be parallel to Psalms 57:9 since in the latter verse the harp is also adressed directly, as a living being. said: a lute was hanging in David’s window and in the night the North wind was blowing and moving it and it was playing by itself. This refers to what is written (2Kings 3:15): “It happened when the musical instrument was playing.” It does not say “when he played on the musical instrument” but “when the instrument was playing”; it was playing by itself.

¹¹⁷Several passages in this paragraph are truncated; refer to the Qiddušin text.The king said, I shall give¹¹⁰2S. 21:6.. The king took the two sons of Riṣpah bat Ayah¹¹⁸2S. 21:8.. Michal, Saul’s daughter, did not have a child¹¹⁹2S. 6:23., and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. The king gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal¹²⁰2S. 21:9.. All seven is written defective of one letter. That refers to Mephiboshet, for whom David prayed and whom the altar received. He told them, I let them pass by the altar and anyone whom the altar receives will be his, because of Mephiboshet who was great in Torah. He let him pass by the altar, which received him. Rebbi Avin said, I shall call to the Most High God, to the Power Who has the ultimate decision over me¹²¹Ps. 57:3.. For the Holy One, praise to Him, agreed with David. They were killed on the day of harvest …at the start of the barley harvest¹²⁰2S. 21:9.. Riṣpah bat Ayah took a garment and laid it out on the rock¹²²2S. 21:10.. What means on the rock? Rebbi Hoshaia said, she was reciting: The rock, perfect is His action¹²³Deut. 32:4.. Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to sanctification of the Name it is written: Do not leave his corpse overnight⁶⁷Deut. 21:23.. But referring to desecration of the Name it is written that they were left hanging until water was poured on them¹²⁰2S. 21:9.. This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked cursed proselytes. Is that not an argument de minore ad majus? Since even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? Many converts were converted at that time; that is what is written¹²⁴2Chr. 2:16–17.: Solomon counted all proselytes … and appointed from them 70’000 carriers, etc.