사무엘하 9:15의 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.

R. Samuel b. Nachmeini in the name of R. Jonathan said again: "Whoever says that David committed a sin, errs, because it is said (I Sam. 18, 14.) And David was successful in all his ways; and the Lord was with him. Is it possible that he committed a crime, and the Schechina should rest with him? But how should the passage (II Sam. 12, 9.) Wherefore hast thou despised the words of the Lord to do what is evil in His eyes be explained? He wanted to, but did not do it." Bab said: "Rabbi, who is a descendant of David, endeavors to interpret the passage in favor of David: Wherefore hast thou despised the words of the Lord to do what is evil in His eyes. Rabbi says: 'This evil is different [in spelling and meaning] from all other evil mentioned in Scriptures. In all other instances it says Vaya'as (and he has done), while here it says La'asoth (to do). This implies that he only wanted to, but did not do it.' " Uriah the Hittite. hast thou smitten with the sword, (Ib.) i.e., You should have had him tried by Sanhedrin, which you did not; And his wife hast thou taken unto thee, (Ib.) i.e., Thou hadst a right to her; for R. Samuel b. Nachmeini, in the name of R. Jonathan, said: "Whoever went to war with David's army first divorced his wife, as it is said (I Sam. 17, 18.) And these ten cheeses shalt thou bring unto the captain of the thousand, and inquire of thy brothers how they fare, and take away their pledge. What is meant by And take away their pledge? R. Joseph explained: It means that their marriage vows to one another [shalt thou take away — through a divorce].'" And him (Uriah) hast thou slain with the sword of Amon, i.e., just as you will not be punished on account of Amon, so also will you not be punished for the death of Uriah. Why? Because he was a rebel, for he said (Ib.) And my Lord Joab, and the servants of my lord, are encamped in the open field. Rab said: "After examining carefully the conduct of David, thou wilt find no fault in his conduct except that of Uriah, as it is written (I Kings 15, 5.) Save only in the matter of Uriah the Hittite. Abaye, the senior, offered the following contradiction: "Did Rab indeed say this? Behold Rab said that 'David listened to slander.' " The contradiction is sustained. This is the substance of that which is mentioned above: Rab said: "David lent an ear to slander, for it is written (II Sam. 9, 4.) And the King said unto him, Where is He? And Ziba said unto the King, Behold, he is in the house of Machir. the son of Ammi'el, from Lo-debar, and immediately following this, it is written And the King David sent and had him taken out of this house of Machir, the son of Ammi'el, from Lo-debar. Thus, when David found that Ziba was lying, regarding his statement, why then did David give heed to Ziba's second accusation? For it is written (Ib. 16, 3.) And the King said (unto Ziba) And where is thy master's son? And Ziba said to the King, Behold he remained at Jerusalem, etc. And whence do we know that David lent an ear to this slander? From this passage (Ib.) Then said the King to Ziba, Behold, thine shall be all that belongeth unto Mephibosheth. And Ziba said, I prostrate myself; let me but find grace in thy eyes, my Lord, O King." But Samuel said: "David did not lend an ear to slander. He himself noticed that about the conduct of Mephibosheth which corroborated and affirmed Ziba's accusation; as it is written (Ib. 19, 25.) And Mephibosheth, the grandson of Saul came down to meet the King, and he had not dressed his feet, nor trimmed his beard, nor washed his clothes, etc., and further in the same chapter is written, And it came to pass, when he was come to Jerusalem to meet the King, that the King said unto him, Wherefore didst thou not go with me, Mephibosheth? And he answered, My Lord, O King, my servant deceives me, for thy servant said, 'I will saddle for me the ass. that I may ride thereon, and o with the King; because thy servant is lame.' (Ib. b) And he slandered thy servant unto my Lord, the King, but my lord, the King is like an angel of God; do then what is good in thy eyes, etc. And the King said unto him, for what purpose speakest thou yet thy words? I have said Thou and Ziba shall divide the field. And Mephibosheth said unto the King, Yea, let him take the whole, since that my Lord, the King, is come (back) in peace unto his own house. He (Mephibosheth) thus said to him, I have anticipated your safe arrival home with anxiety, and since thou acteth toward me in such a (strange) manner, I have nothing to complain of to you, but to Him who brought you safely back." And thus it corresponds to what is written (I Chr. 8, 34.) And the son of Jonathan was Merib-ba'al. Was then his name Merib-ba'al? Behold, it was Mephibosheth? But it is intended to mean that just because he had a strife with his master (David), a Bath-Kol (heavenly voice) went forth saying, "Thou quarreler, the son of a quarreler. 'Quarreler' as we mentioned above, 'The son of a quarreler,' as it is written (I Sam 15, 5.) And Saul came to the city of Amalek, and he quarrelled in the valley; R. Mani explains this to mean that he had a quarrel concerning the valley. R. Juda, in the name of Rab, said: "At the moment when David said unto Mephibosheth: Thou and Ziba shall divide the field, a Bath-Kol went forth saying, Rechaban and Jerobom will divide thy kingdom." R. Juda in the name of Rab said: "Had not David listened to slander, the Kingdom of the house of David would never have been divided, neither would Israel have practiced idolatry, nor would we have been exiled from our land.