사무엘하 16:27의 미드라쉬

(Deut. 21:10:) WHEN YOU GO OUT TO WAR <AGAINST YOUR ENEMIES, AND THE LORD YOUR GOD GIVES THEM INTO YOUR HAND> AND YOU TAKE THEM CAPTIVE. Our masters have taught (Avot 4:2): <ONE> GOOD DEED BRINGS ABOUT <ANOTHER> GOOD DEED, AND <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION. (Deut. 21:11–12:) AND WHEN YOU SEE AMONG THE CAPTIVES A BEAUTIFUL WOMAN <WHOM YOU DESIRE TO TAKE FOR A WIFE, YOU SHALL BRING HER INTO YOUR HOUSE, > WHERE SHE SHALL SHAVE HER HEAD, so that she will not find favor in his eyes.¹Tanh., Deut. 6:1; see Deut. R. 6:4. What is written after that (in vs. 15):) WHEN A MAN HAS TWO WIVES. Two wives in <one> house <means> strife in the house. And moreover (ibid., cont.:) ONE LOVED AND THE OTHER HATED, or both of them hated. What is written after that (in vs. 18)? IF ONE HAS A DEFIANT AND REBELLIOUS SON. Whenever anyone marries a pretty face, there results from it A DEFIANT AND REBELLIOUS SON. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had lusted for Maacah bat Talmai king of Geshur, while he had gone to war.²By having sexual relations while at war with Saul (II Sam. 3:1), David was disobeying the Mosaic law of warfare. See Deut. 20:7–8. So Absalom came out of him <in this union>, who wanted to kill him and (according to II Sam. 16:22) slept with his wives before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. So he made discord in Israel. Also killed were Shimei [ben Gera] (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23), Mephibosheth,³There seems to be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and Ishbosheth (in II Sam. 4:7). Moreover <David> had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is also taught: R. Jose says:⁴Sanh. 72a. Is it because A DEFIANT AND REBELLIOUS SON ate half a pound⁵Gk.: litra. of meat and drank half a log of wine that Torah says for one to go out to the place for <execution by> stoning (cf. Deut. 21:18–21)? It is simply that Torah has foreseen the end of A DEFIANT AND REBELLIOUS SON, that he ends up squandering his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it.⁶Cf. Luke 15:14–16. Then he goes out to the crossroads, where he kills people and robs⁷Melastem, from the Gk.: lestes (“robber”). them. So Torah is saying: Let him die innocent and not die guilty, for the death of the wicked is fitting for them and fitting for the world. And what is written after that (in vs. 22)? AND WHEN SOMEONE IS GUILTY OF A CRIME PUNISHABLE BY DEATH AND IS PUT TO DEATH. If he is delivered from the one,⁸I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. We have learned (in Avot 4:2): THAT <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION; <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT.⁹In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. Where is it shown (in Scripture)? Where it is stated (in Deut. 22:6–7): WHEN YOU COME ACROSS A BIRD NEST…. YOU MUST SURELY LET <THE MOTHER> GO …, IN ORDER THAT IT MAY BE WELL WITH YOU AND YOU MAY LENGTHEN YOUR LIFE. What is written after that (in vs. 8)? [WHEN YOU BUILD A NEW HOUSE, <YOU SHALL MAKE A PARAPET FOR YOUR ROOF>.] You have the right to build a house and make a parapet. What is written after that (in vs. 9)? YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. You do have a right to <possess> a vineyard and to sow a field. What is written after that (in vs. 10)? YOU SHALL NOT PLOW WITH AN OX AND AN ASS <TOGETHER>. You do have a right to <possess> oxen and asses. What is written after that (in vs. 11)? YOU SHALL NOT WEAR INTERWOVEN STUFF, <WOOL AND FLAX TOGETHER>. You do have the right to nice clothes of wool and of linen (but not in combination). What is written after that (in vs. 12)? YOU SHALL MAKE YOURSELVES TASSELS. You have a right to the commandment on tassels. What is written after that (in vs. 13)? WHEN A MAN TAKES A WIFE. A man has a right to a wife and children. We learn (in Avot 4:2): THAT <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT; therefore the parashot are dependent on each other.

(Deut. 21:10:) “When you go out to war [against your enemies, and the Lord your God gives them into your hand and you take them captive].” Our masters have taught (Avot 4:2), “[One] good deed/commandment brings about [another] good deed/commandment, and [one] transgression brings about [another] transgression.” (Deut. 21:11-12:) “And when you see among the captives a woman of pretty form [whom you desire to take for a wife. And you shall bring her into your house,] where she shall shave her head and do her nails,” so that she will not find favor in his eyes.¹See Deut. R. 6:4. What is written after that (in vs. 15), “When a man has two wives.” Two [wives] in [one] house [means] strife in the house. And moreover (ibid., cont.) “one loved and the other hated,” or both of them hated. What is written after that (in vs. 18)? “If one has a defiant and rebellious son.” Whenever anyone marries a “woman of pretty form,” there results from it a defiant and rebellious son. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had desired Maacah bat Talmai king of Geshur, while he had gone to war; so Absalom came out of him [in this union. The latter] wanted to kill him and (according to II Sam. 16:22) slept with his ten concubines before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. And he created discord in Israel, [through which] were killed Shimei ben Gera (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23). And he killed Mephibosheth,²There may be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is taught: R. Jose says,³Sanh. 72a. “Is it because a defiant and rebellious son ate half a pound⁴Gk.: litra. of meat and drank half a log of undiluted wine that the Torah says for him to go out to the court and be [executed by] stoning (cf. Deut. 21:18-21)? It is simply that Torah has foreseen the end of the thinking of a defiant and rebellious son. As in the end he will squander his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it. Then he goes out to the crossroads, where he kills people and robs⁵Melastem, from the Gk.: lestes (“robber”). them. So the Torah is saying, ‘Let him die innocent and not die guilty,’ for the death of the wicked benefits them and benefits the world.” And what is written after that (in vs. 22)? “And when someone is guilty of a crime punishable by death and is put to death.” If he is delivered from the one,⁶I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. [Hence] we have learned “[One] transgression brings about [another] transgression.” [But that one] good deed/commandment brings about [another] good deed/commandment,⁷In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. where is it shown (in Scripture)? Where it is stated (in Deut. 22:6-7), “When you come across a bird nest…. You must surely let [the mother] go …, in order that it may be well with you and you may lengthen your life.” What is written after that (in vs. 8)? “When you build a new house, [you shall make a parapet for your roof].]” You will merit to build a house and make a parapet. What is written after that (in vs. 9)? “You shall not sow your vineyard with two kinds of seed.” You will merit to [possess] a vineyard and to sow a field. What is written after that (in vs. 10)? “You shall not plow with an ox and an ass [together].” You will merit to [possess] oxen and asses. What is written after that (in vs. 11)? “You shall not wear interwoven stuff, [wool and flax together].” You will merit to [possess] nice clothes of wool and of linen. What is written after that (in vs. 12)? “You shall make yourselves tassels.” You shall merit the commandment of tassels. What is written after that (in vs. 13)? “When a man takes a wife.” You shsll merit to [have] a wife and children. Behold, we have learned that [one] good deed/commandment brings about [another] good deed/commandment and one] transgression brings about [another] transgression. Therefore these sections of the Torah are adjacent to one another.

(Deut. 21:10:) WHEN YOU GO OUT TO WAR <AGAINST YOUR ENEMIES, AND THE LORD YOUR GOD GIVES THEM INTO YOUR HAND> AND YOU TAKE THEM CAPTIVE. Our masters have taught (Avot 4:2): <ONE> GOOD DEED BRINGS ABOUT <ANOTHER> GOOD DEED, AND <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION. (Deut. 21:11–12:) AND WHEN YOU SEE AMONG THE CAPTIVES A BEAUTIFUL WOMAN <WHOM YOU DESIRE TO TAKE FOR A WIFE, YOU SHALL BRING HER INTO YOUR HOUSE, > WHERE SHE SHALL SHAVE HER HEAD, so that she will not find favor in his eyes.¹Tanh., Deut. 6:1; see Deut. R. 6:4. What is written after that (in vs. 15):) WHEN A MAN HAS TWO WIVES. Two wives in <one> house <means> strife in the house. And moreover (ibid., cont.:) ONE LOVED AND THE OTHER HATED, or both of them hated. What is written after that (in vs. 18)? IF ONE HAS A DEFIANT AND REBELLIOUS SON. Whenever anyone marries a pretty face, there results from it A DEFIANT AND REBELLIOUS SON. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had lusted for Maacah bat Talmai king of Geshur, while he had gone to war.²By having sexual relations while at war with Saul (II Sam. 3:1), David was disobeying the Mosaic law of warfare. See Deut. 20:7–8. So Absalom came out of him <in this union>, who wanted to kill him and (according to II Sam. 16:22) slept with his wives before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. So he made discord in Israel. Also killed were Shimei [ben Gera] (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23), Mephibosheth,³There seems to be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and Ishbosheth (in II Sam. 4:7). Moreover <David> had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is also taught: R. Jose says:⁴Sanh. 72a. Is it because A DEFIANT AND REBELLIOUS SON ate half a pound⁵Gk.: litra. of meat and drank half a log of wine that Torah says for one to go out to the place for <execution by> stoning (cf. Deut. 21:18–21)? It is simply that Torah has foreseen the end of A DEFIANT AND REBELLIOUS SON, that he ends up squandering his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it.⁶Cf. Luke 15:14–16. Then he goes out to the crossroads, where he kills people and robs⁷Melastem, from the Gk.: lestes (“robber”). them. So Torah is saying: Let him die innocent and not die guilty, for the death of the wicked is fitting for them and fitting for the world. And what is written after that (in vs. 22)? AND WHEN SOMEONE IS GUILTY OF A CRIME PUNISHABLE BY DEATH AND IS PUT TO DEATH. If he is delivered from the one,⁸I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. We have learned (in Avot 4:2): THAT <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION; <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT.⁹In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. Where is it shown (in Scripture)? Where it is stated (in Deut. 22:6–7): WHEN YOU COME ACROSS A BIRD NEST…. YOU MUST SURELY LET <THE MOTHER> GO …, IN ORDER THAT IT MAY BE WELL WITH YOU AND YOU MAY LENGTHEN YOUR LIFE. What is written after that (in vs. 8)? [WHEN YOU BUILD A NEW HOUSE, <YOU SHALL MAKE A PARAPET FOR YOUR ROOF>.] You have the right to build a house and make a parapet. What is written after that (in vs. 9)? YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. You do have a right to <possess> a vineyard and to sow a field. What is written after that (in vs. 10)? YOU SHALL NOT PLOW WITH AN OX AND AN ASS <TOGETHER>. You do have a right to <possess> oxen and asses. What is written after that (in vs. 11)? YOU SHALL NOT WEAR INTERWOVEN STUFF, <WOOL AND FLAX TOGETHER>. You do have the right to nice clothes of wool and of linen (but not in combination). What is written after that (in vs. 12)? YOU SHALL MAKE YOURSELVES TASSELS. You have a right to the commandment on tassels. What is written after that (in vs. 13)? WHEN A MAN TAKES A WIFE. A man has a right to a wife and children. We learn (in Avot 4:2): THAT <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT; therefore the parashot are dependent on each other.

(Deut. 21:10:) “When you go out to war [against your enemies, and the Lord your God gives them into your hand and you take them captive].” Our masters have taught (Avot 4:2), “[One] good deed/commandment brings about [another] good deed/commandment, and [one] transgression brings about [another] transgression.” (Deut. 21:11-12:) “And when you see among the captives a woman of pretty form [whom you desire to take for a wife. And you shall bring her into your house,] where she shall shave her head and do her nails,” so that she will not find favor in his eyes.¹See Deut. R. 6:4. What is written after that (in vs. 15), “When a man has two wives.” Two [wives] in [one] house [means] strife in the house. And moreover (ibid., cont.) “one loved and the other hated,” or both of them hated. What is written after that (in vs. 18)? “If one has a defiant and rebellious son.” Whenever anyone marries a “woman of pretty form,” there results from it a defiant and rebellious son. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had desired Maacah bat Talmai king of Geshur, while he had gone to war; so Absalom came out of him [in this union. The latter] wanted to kill him and (according to II Sam. 16:22) slept with his ten concubines before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. And he created discord in Israel, [through which] were killed Shimei ben Gera (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23). And he killed Mephibosheth,²There may be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is taught: R. Jose says,³Sanh. 72a. “Is it because a defiant and rebellious son ate half a pound⁴Gk.: litra. of meat and drank half a log of undiluted wine that the Torah says for him to go out to the court and be [executed by] stoning (cf. Deut. 21:18-21)? It is simply that Torah has foreseen the end of the thinking of a defiant and rebellious son. As in the end he will squander his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it. Then he goes out to the crossroads, where he kills people and robs⁵Melastem, from the Gk.: lestes (“robber”). them. So the Torah is saying, ‘Let him die innocent and not die guilty,’ for the death of the wicked benefits them and benefits the world.” And what is written after that (in vs. 22)? “And when someone is guilty of a crime punishable by death and is put to death.” If he is delivered from the one,⁶I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. [Hence] we have learned “[One] transgression brings about [another] transgression.” [But that one] good deed/commandment brings about [another] good deed/commandment,⁷In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. where is it shown (in Scripture)? Where it is stated (in Deut. 22:6-7), “When you come across a bird nest…. You must surely let [the mother] go …, in order that it may be well with you and you may lengthen your life.” What is written after that (in vs. 8)? “When you build a new house, [you shall make a parapet for your roof].]” You will merit to build a house and make a parapet. What is written after that (in vs. 9)? “You shall not sow your vineyard with two kinds of seed.” You will merit to [possess] a vineyard and to sow a field. What is written after that (in vs. 10)? “You shall not plow with an ox and an ass [together].” You will merit to [possess] oxen and asses. What is written after that (in vs. 11)? “You shall not wear interwoven stuff, [wool and flax together].” You will merit to [possess] nice clothes of wool and of linen. What is written after that (in vs. 12)? “You shall make yourselves tassels.” You shall merit the commandment of tassels. What is written after that (in vs. 13)? “When a man takes a wife.” You shsll merit to [have] a wife and children. Behold, we have learned that [one] good deed/commandment brings about [another] good deed/commandment and one] transgression brings about [another] transgression. Therefore these sections of the Torah are adjacent to one another.

(Deut. 21:10:) WHEN YOU GO OUT TO WAR <AGAINST YOUR ENEMIES, AND THE LORD YOUR GOD GIVES THEM INTO YOUR HAND> AND YOU TAKE THEM CAPTIVE. Our masters have taught (Avot 4:2): <ONE> GOOD DEED BRINGS ABOUT <ANOTHER> GOOD DEED, AND <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION. (Deut. 21:11–12:) AND WHEN YOU SEE AMONG THE CAPTIVES A BEAUTIFUL WOMAN <WHOM YOU DESIRE TO TAKE FOR A WIFE, YOU SHALL BRING HER INTO YOUR HOUSE, > WHERE SHE SHALL SHAVE HER HEAD, so that she will not find favor in his eyes.¹Tanh., Deut. 6:1; see Deut. R. 6:4. What is written after that (in vs. 15):) WHEN A MAN HAS TWO WIVES. Two wives in <one> house <means> strife in the house. And moreover (ibid., cont.:) ONE LOVED AND THE OTHER HATED, or both of them hated. What is written after that (in vs. 18)? IF ONE HAS A DEFIANT AND REBELLIOUS SON. Whenever anyone marries a pretty face, there results from it A DEFIANT AND REBELLIOUS SON. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had lusted for Maacah bat Talmai king of Geshur, while he had gone to war.²By having sexual relations while at war with Saul (II Sam. 3:1), David was disobeying the Mosaic law of warfare. See Deut. 20:7–8. So Absalom came out of him <in this union>, who wanted to kill him and (according to II Sam. 16:22) slept with his wives before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. So he made discord in Israel. Also killed were Shimei [ben Gera] (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23), Mephibosheth,³There seems to be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and Ishbosheth (in II Sam. 4:7). Moreover <David> had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is also taught: R. Jose says:⁴Sanh. 72a. Is it because A DEFIANT AND REBELLIOUS SON ate half a pound⁵Gk.: litra. of meat and drank half a log of wine that Torah says for one to go out to the place for <execution by> stoning (cf. Deut. 21:18–21)? It is simply that Torah has foreseen the end of A DEFIANT AND REBELLIOUS SON, that he ends up squandering his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it.⁶Cf. Luke 15:14–16. Then he goes out to the crossroads, where he kills people and robs⁷Melastem, from the Gk.: lestes (“robber”). them. So Torah is saying: Let him die innocent and not die guilty, for the death of the wicked is fitting for them and fitting for the world. And what is written after that (in vs. 22)? AND WHEN SOMEONE IS GUILTY OF A CRIME PUNISHABLE BY DEATH AND IS PUT TO DEATH. If he is delivered from the one,⁸I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. We have learned (in Avot 4:2): THAT <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION; <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT.⁹In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. Where is it shown (in Scripture)? Where it is stated (in Deut. 22:6–7): WHEN YOU COME ACROSS A BIRD NEST…. YOU MUST SURELY LET <THE MOTHER> GO …, IN ORDER THAT IT MAY BE WELL WITH YOU AND YOU MAY LENGTHEN YOUR LIFE. What is written after that (in vs. 8)? [WHEN YOU BUILD A NEW HOUSE, <YOU SHALL MAKE A PARAPET FOR YOUR ROOF>.] You have the right to build a house and make a parapet. What is written after that (in vs. 9)? YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. You do have a right to <possess> a vineyard and to sow a field. What is written after that (in vs. 10)? YOU SHALL NOT PLOW WITH AN OX AND AN ASS <TOGETHER>. You do have a right to <possess> oxen and asses. What is written after that (in vs. 11)? YOU SHALL NOT WEAR INTERWOVEN STUFF, <WOOL AND FLAX TOGETHER>. You do have the right to nice clothes of wool and of linen (but not in combination). What is written after that (in vs. 12)? YOU SHALL MAKE YOURSELVES TASSELS. You have a right to the commandment on tassels. What is written after that (in vs. 13)? WHEN A MAN TAKES A WIFE. A man has a right to a wife and children. We learn (in Avot 4:2): THAT <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT; therefore the parashot are dependent on each other.

(Deut. 21:10:) “When you go out to war [against your enemies, and the Lord your God gives them into your hand and you take them captive].” Our masters have taught (Avot 4:2), “[One] good deed/commandment brings about [another] good deed/commandment, and [one] transgression brings about [another] transgression.” (Deut. 21:11-12:) “And when you see among the captives a woman of pretty form [whom you desire to take for a wife. And you shall bring her into your house,] where she shall shave her head and do her nails,” so that she will not find favor in his eyes.¹See Deut. R. 6:4. What is written after that (in vs. 15), “When a man has two wives.” Two [wives] in [one] house [means] strife in the house. And moreover (ibid., cont.) “one loved and the other hated,” or both of them hated. What is written after that (in vs. 18)? “If one has a defiant and rebellious son.” Whenever anyone marries a “woman of pretty form,” there results from it a defiant and rebellious son. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had desired Maacah bat Talmai king of Geshur, while he had gone to war; so Absalom came out of him [in this union. The latter] wanted to kill him and (according to II Sam. 16:22) slept with his ten concubines before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. And he created discord in Israel, [through which] were killed Shimei ben Gera (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23). And he killed Mephibosheth,²There may be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is taught: R. Jose says,³Sanh. 72a. “Is it because a defiant and rebellious son ate half a pound⁴Gk.: litra. of meat and drank half a log of undiluted wine that the Torah says for him to go out to the court and be [executed by] stoning (cf. Deut. 21:18-21)? It is simply that Torah has foreseen the end of the thinking of a defiant and rebellious son. As in the end he will squander his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it. Then he goes out to the crossroads, where he kills people and robs⁵Melastem, from the Gk.: lestes (“robber”). them. So the Torah is saying, ‘Let him die innocent and not die guilty,’ for the death of the wicked benefits them and benefits the world.” And what is written after that (in vs. 22)? “And when someone is guilty of a crime punishable by death and is put to death.” If he is delivered from the one,⁶I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. [Hence] we have learned “[One] transgression brings about [another] transgression.” [But that one] good deed/commandment brings about [another] good deed/commandment,⁷In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. where is it shown (in Scripture)? Where it is stated (in Deut. 22:6-7), “When you come across a bird nest…. You must surely let [the mother] go …, in order that it may be well with you and you may lengthen your life.” What is written after that (in vs. 8)? “When you build a new house, [you shall make a parapet for your roof].]” You will merit to build a house and make a parapet. What is written after that (in vs. 9)? “You shall not sow your vineyard with two kinds of seed.” You will merit to [possess] a vineyard and to sow a field. What is written after that (in vs. 10)? “You shall not plow with an ox and an ass [together].” You will merit to [possess] oxen and asses. What is written after that (in vs. 11)? “You shall not wear interwoven stuff, [wool and flax together].” You will merit to [possess] nice clothes of wool and of linen. What is written after that (in vs. 12)? “You shall make yourselves tassels.” You shall merit the commandment of tassels. What is written after that (in vs. 13)? “When a man takes a wife.” You shsll merit to [have] a wife and children. Behold, we have learned that [one] good deed/commandment brings about [another] good deed/commandment and one] transgression brings about [another] transgression. Therefore these sections of the Torah are adjacent to one another.

R. Jose b. R. Hanina said: There are people [whose names are handsome and whose deeds are ugly;] <There are> those whose names are ugly and whose deeds are handsome; there are those whose names are handsome and whose deeds are handsome; there are those whose names are ugly and whose deeds are ugly.⁴Below, Numb. 4:6; Tanh., Numb. 4:6; Gen. R. 71:3; Numb. R. 16:10. There are those whose names are handsome and whose deeds are ugly: Such is Absalom (whose name means "father of peace"), of whom it is stated (in II Sam. 16:22): AND ABSALOM WENT UNTO HIS FATHER'S CONCUBINES. Those whose names are ugly and whose deeds are handsome: These are the ones who went up <from> exile, of whom it is stated (in Ezra 2:53 = Neh. 7:55): THE CHILDREN OF {BARKOM} [BARKOS],⁵Perhaps the midrash understands the name as designating Bacchus, the Roman god of drinking, or perhaps the name is understood to mean “son of Kos,” Kos being a pagan god. THE CHILDREN OF SISERA (cf. Jud. 4–5), THE CHILDREN OF TEMAH.⁶Understood as coming from the verb MHH, which means “destroy.” Those whose names are ugly and whose deeds are ugly: These are the spies. What is written (in Numb. 13:13)? FROM THE TRIBE OF ASHER, SETHUR (a name which means "disheveled") BEN MICHAEL. Those whose names are handsome and whose deeds are handsome: These are the tribes, of which it is stated (in Exod. 1:1–2): NOW THESE ARE THE NAMES OF THE CHILDREN OF ISRAEL…: REUBEN, SIMEON, LEVI, AND JUDAH.⁷For an explanation of how these names are handsome, see Gen. R. 71:3, according to which Reuben means “See, a son” outstanding among all sons; and Simeon means “He heeds” the voice of his father in heaven. But cf. Gen. 29:32–33, for somewhat different etymologies. On the etymologies of Levi and Judah, see Gen. 29:34–35.

It is written (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11, 4.) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened]; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him: "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them: "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16, 23.) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God: 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said: "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57, 9)." R. Zera said: "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived!' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"

...It is written (Ps. 119:62) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold! He arose at the beginning of the night, for it is said, (Ib. ib. 147.) I came before thee in the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7, 9.) In the Neshef, in the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half a night in sleep.'" R. Zerika said: "Until midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] like a lion." R. Ashi said: "Until midnight he was engaged in the study of the Torah ; after that [he spent his time] in songs and praises." And do you say Neshef means the beginning of night? Why do we find it used as the dawn of morning? For it is written (I. Sam. 30. 37.) And David smote them from the Neshef even unto the evening of the next day. Is it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11:4) Thus hath the Lord said, about midnight, etc. Why [does he come to say] about midnight? Should we say that he was told so by the Holy One, praised be He! Is there any possibility of God being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ; but Moses [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to play. Thereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him : "Our Lord, O King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth! [i. e., a community cannot live on its own resources]." Whereupon David said to them : "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. R. Joseph said: "What is the passage [that refers to this]? It is written (I Chr.27, 34.) And after Achi'tophel (came) Joho'yada, the son. of Bena'yahu, and Ebya'thar, and the captain of the king's army was Joab, i.e., 'Achi'tophel' is the adviser; as it is said (II Sam. 16:23) And the council of Achi'tophel, which he counseled in those (Fol. 4a) days was as if a man had asked advice of the word of God : 'Jehoyada the son of Bena'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the Urim and Tummim ; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the Kareithi and Peleithi. But why are the Sanhedrin called 'Kareithi ?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? Because they enlightened their words ; 'Tummim?' Because they finished their words.' And after this, they applied to Joab, the king's captain." R. Isaac b. Ada said : "What biblical passage relates to this? [That the harp was hanging over David's bed.] Awake! my spirit, awake! my psaltry and harp; I will wake up the morning dawn! (Ps. 57:9)." R. Zera said : "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for Moses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied ; as the master has said, Use thy tongue to say, I do not know lest you be found mistaken and deceived !' " R. Ashi said: "The time when Moses spoke was midnight (between the thirteenth and the fourteenth day of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He ! said, 'To-morrow, at this time, will I go out in the midst of Egypt.'"...

III) Like when [a man] asks of the word (II Samuel 17:23). The word man is removed from within the verse, for a human is removed from God, and thus it says (Psalms 8:6) You have removed him slightly from God , and his word will not come about like the word of God, thus the word man is removed from within the verse and suspended on the verse from the margin. If he had been meritorious in his deeds and done them for the sake of Heaven, his advice would be as the word of God.

(Devarim 1:13) "Havu for yourselves": "Havu" connotes "counsel," as in (II Samuel 16:20) "Havu counsel for yourselves," (Shemoth 1:10) "Havah, let us plot (i.e., take counsel) against it."

The verses My soul hath them still in remembrance and is bowed down within me (Lam. 3:20) and It may be that the Lord will look on mine eyes (II Sam. 16:12) were amended by the men of the Great Synagogue. They are called scribes because they counted every letter in the Torah and interpreted it.¹²Sofer (“scribe”) is derived from safar (“to count”). Thus they amended And lo, they put the branch unto My nose (Exod. 8:17) to read their nose. Likewise, they altered the verse we are discussing Surely he that toucheth you toucheth the apple of My eye (ibid.) to read His eye. This was to teach us that everyone who rises up against Israel is considered as rising up against the Shekhinah. Hence it says: Curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord (Judg. 5:23).

And the whole earth was of one language (Gen. 11:1). Scripture states elsewhere in allusion to this verse: Slay them not, lest my people forget, make them wander to and fro by Thy power, and bring them down, O Lord our shield. For the sin of their mouth, and the words of their lips (Ps. 59:12). David uttered this verse in reference to Doeg and Ahithophel.²⁹Doeg informed against the priests in Nob (I Sam. 22:9–19), and Ahithophel advised Absalom to go in unto his father’s concubines (II Sam. 16:20–22). He cried out to the Holy One, blessed be He: Master of the Universe, slay them not as you do other men, lest my people forget the miracles you performed (in my behalf). Make them instead to wander to and fro under Your control so that they may roam about in this world. And bring them down, that is, from their exalted position. Why? For they have rebelled against You.

For the sin of their mouth (ibid.). They sinned with their mouths and through the words of their lips. Doeg said: I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub, (I Sam. 22:9), and Ahithophel said unto Absalom: Go into thy father’s concubines, that he hath left (II Sam. 16:21).

[(Gen. 11:1:) NOW THE WHOLE EARTH HAD ONE LANGUAGE.] This text is related (to Ps. 59:12 [11]): DO NOT KILL THEM LEST MY PEOPLE FORGET; MAKE THEM WANDER BY YOUR POWER AND BRING THEM DOWN.⁹³Tanh., Gen. 2:17; cf. Gen. R. 38:1. Against whom did David speak this scripture? He spoke it against none other than Doeg and Ahithophel. David said to the Holy One: Sovereign of the World, do not kill them by a death that you use on the rest of Adam's children; but {make them wander in the world} [MAKE THEM WANDER BY YOUR POWER] to be homeless nomads in the world. [AND BRING THEM DOWN:] and bring them down from their arrogance. Why? (Ps. 5:11 [10]:) BECAUSE THEY REBELLED AGAINST YOU. (Ps. 59:13 [12]:) FOR THE SIN OF THEIR MOUTH AND THE WORD OF THEIR LIPS < means > that they had sinned with their mouth and again with their lips. Doeg said (in I Sam. 22:9): I SAW THE SON OF JESSE COME TO NOB…. Ahithophel said to Absalom (in II Sam. 16:21): GO IN TO YOUR FATHER'S CONCUBINES…. < That was > THE SIN OF THEIR MOUTH, which they had sinned with their mouth. THE WORD OF THEIR LIPS: By the < actual > utterance on their lips. Ergo (in Ps. 59:13 [12], cont.): {THEY WERE TRAPPED IN THEIR SPEECH} [LET THEM BE TRAPPED BY THEIR PRIDE].

Variantly: "Reuven shall live for his act with Joseph (viz. Bereshith 37:21), and he shall (therefore,) not die for his act with Bilhah. R. Chanina b. Gamliel says: Merit is not exchanged for liability, nor liability for merit — except for the instance of Reuven (above) and that of David (viz. II Samuel 16:13) … And the sages say: Neither merit for liability nor liability for merit, but mitzvoth are rewarded and transgressions are punished. And what is the import of "Reuven shall live and he shall not die"? That he repented of his deed. R. Shimon b. Gamliel says: Reuven was far removed from that sin (of cohabitation with Bilhah) and he did not descend to that act. Is it possible that he would stand at the head of the tribes on Mount Eival and say (Devarim 27:20) "Cursed be he who lives with father's wife," having descended to such an act! What, then, is the intent of (Bereshith 49:4) "For you went up on your father's bed?" He was solicitous of his mother's honor (viz. Shabbath 55b).