사무엘하 20:28의 탈무드

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.”

Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them⁸⁶To permit marriage with Gibeonites.. Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part⁸⁷R. Eleazar ben Azariah vetoed the admission of Gibeonites into the Jewish marriage pool by arguing that Jos. 9:23,27 implies that Joshua made the Gibeonites Temple slaves, in addition to their being the people’s slaves by Jos. 9:21. Now the servitude to the people had certainly lapsed. The “dedicated ones” returned from Babylonia as free men and one had to assume that already in the time of the Judges they had regularly been manumitted in this respect. But nobody could manumit Temple slaves, and marriage with slaves was impossible. In this version, the exlusion of Gibeonites from the Jewish marriage pool is a legal necessity which cannot be changed.? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins)⁸⁸It seems that one should read with the parallel in Ketubot 3:1 (27a 1. 59), Notes 16–19, עבדות “slavery” instead of עבירות “sins”. then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated⁸⁹Implied by Mishnah Ketubot 3:1. The same Mishnah states that the statutory fine is not applicable to the rape of a virgin slave girl. If Gibeonites were excluded as Temple slaves, they should be classified with slaves in matters of the fine (and be excluded from marriage in all its forms.) Cf. Tosafot Yebamot 79a, s.v. ונתינים. It follows that R. Abbahu’s argument is rejected.: The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed⁹⁰Jos. 9:23..” And it is written: “The people of Israel said to the Ḥiwwite.⁹¹Jos. 9:7.” But were they Ḥiwwites⁹²In 2S. 20:2, they are described as Emorites.? They acted like the snake⁹³In Amaraic חִוְיָא. The name of Eve, חַוָּה, instead of the Hebrew חַיָּה, hints at her relationship with the snake. which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death⁹⁴Gen. 2:17..” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you⁹⁵Misquoted from Deut. 20:17.” And it is written: “You shall not conclude a covenant with them.⁹⁶Deut. 7:2.” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.

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.”

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.”

One marries neither the king’s widow nor his divorcee, because they were secluded to the day of their death, living in widowhood⁷⁷2S. 20:3, speaking of David’s concubines with whom Absalom had slept in public.. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches⁷⁸He reads צְרוּרוֹת not as “bound” but “tied, braided”. that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you;⁷⁹Since the concubines were not legally his wives, Absalom sinned by raping them, but they remained permitted to David by rabbinic rules. It was voluntarily that David refrained from sleeping with them. by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use⁸⁰Since the king is prohibited from marrying his childless brother’s widow, it follows that the only women permitted to a king are either virgins or widows and divorcees of kings., a fortiori the king is forbidden to use the king’s vessels which were used by a private person.

BARAITHA. Seven patriarchs died in universal honour, and the worms and maggots had no power over them, viz. Abraham, Isaac, Jacob, Amram the father of Moses, Benjamin the son of Jacob, Jesse and Chileab.¹⁷⁹The second son of David (2 Sam. 3, 3, who is named Daniel in 1 Chron. 3, 1). Cf. Ginzberg, The Legends of the Jews, I, p. 22. Some add: David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.¹⁸⁰Ps. 16, 9.
Seven entered Paradise in their lifetime, viz.: [Seraḥ [the daughter of Asher],¹⁸¹She showed Moses the place in the Nile where Joseph’s coffin lay hidden, thus enabling him to take it with him when the Israelites left Egypt (Ex. 13, 19). Cf. Ginzberg, op. cit., II, pp. 116, 181; V, pp. 96, 165, 356, n. 295, 359, n. 321. See also Soṭah 13a (Sonc. ed., p. 67). Bithiah the daughter of Pharaoh,¹⁸²Cf. 1 Chron. 4, 18; Meg. 13a (Sonc. ed., p. 74); Ginzberg, op. cit., II, p. 270; V, p. 401, n. 60. Hiram, king of Tyre,¹⁸³Because he was of great help to Solomon in the building of the Temple. Cf. 1 Kings 5; Ginzberg, op. cit., IV, p. 155; V, pp. 96, 165; VI, p. 425. Ebed-melech the Ethiopian,¹⁸⁴He rescued the prophet Jeremiah when his life was in danger. Cf. Jer. 38, 11ff.; Ginzberg, op. cit., IV, pp. 318ff.; VI, pp. 387, 409f., 411f. Eliezer [the servant of Abraham],¹⁸⁵op. cit., I, p. 297; V, pp. 96, 165, 263, n. 301. the grandson of Judah the Prince,¹⁸⁶op. cit., V, p. 96, where he refers to R. Judah’s ‘slave’, not his grandson. Jabez¹⁸⁷op. cit., V, p. 96; VI, p. 187, n. 30, where Jabez is identified with R. Judah’s grandson. and some add, R. Joshua b. Levi].¹⁸⁸op. cit., V, pp. 31, 96, 165.
GEMARA. Seraḥ, as it is written, I am of them that are peaceable and faithful in Israel¹⁸⁹2 Sam. 20, 19, E.V. we are of them, etc.; the words which the wise woman spoke in the name of the people of the city. Here the words are applied to another wise woman, Serah. [which is interpreted,] It is I who completed the number of entrants to the Garden of Eden. Bithiah the daughter of Pharaoh, as it is written, And his wife Hajehudijah bore Jered the father of Gedor … and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.¹⁹⁰1 Chron. 4, 18. God said, ‘I will call Moses by no other name than she called him’,¹⁹¹Cf. Ex. 2, 10. as it is stated, God called unto him out of the midst of the bush, and said: Moses, Moses.¹⁹²ibid III, 4. To this David alluded when he exclaimed, He sent from on high, He took me; He drew me out of many waters.¹⁹³2 Sam. 22, 17; Ps. 18, 17. [It is written,] And she called his name Moses, and said: Because I drew him out of the water.¹⁹⁴Ex. 2, 10. The Holy One, blessed be He, said, ‘Because she caused salvation to come to Israel and brought them forth to life, behold, I will prolong her life’. He [also] said, ‘I have made a covenant with your fathers and they followed in the path of their fathers. This woman, however, who has forsaken her royal status and attached herself to you, shall I not reward her?’
In what did Hiram, king of Tyre, earn his merit? Because he built a Tabernacle as Moses did; as it is written, Even all these vessels.¹⁹⁵1 Kings 7, 45. In the Heb. text the word for these is so spelt that it could be read ’ohel which is reminiscent of the ’ohel mo‘ed, ‘the tent of meeting’, which Moses erected. To what does the word these allude? To the tent of meeting. [Why did] Ebed-melech the Ethiopian [enter Paradise alive]? Because he brought up Jeremiah [from the dungeon], as it is written, And Ebed-melech the Ethiopian said unto Jeremiah, etc.¹⁹⁶Jer. 38, 12f. [Why did] Eliezer [enter Paradise alive]? Because he prayed on Abraham’s behalf. On what occasion? When he said, O Lord, the God of my master Abraham, send me, I pray Thee, good speed this day,¹⁹⁷Gen. 24, 12. and it is further written, Because the Lord thy God sent me good speed.¹⁹⁸ibid. XXVII, 20. Jacob said this to his father. And whence do we know that the latter one¹⁹⁹Jacob. [entered Paradise alive]? For it is written, And he brought him wine, and he drank;²⁰⁰ibid. XXVII, 25. and it further states, See, the smell of my son is as the smell of a field which the Lord hath blessed.²⁰¹ibid. 27, i.e., the Garden of Eden. Jacob, according to tradition, brought the vine from the Garden of Eden; cf. Midrash Rabbah, Genesis, LXV, 22 (Sonc. ed., p. 599): ‘When Jacob went in to his father, the Garden of Eden entered with him’.
And the grandson of R. Judah the Prince? For this we have a tradition. And R. Joshua b. Levi? For this too we have a tradition. And whence do we know it of Jabez? For it is written, And Jabez called on the God of Israel … and that Thy hand might be with me.²⁰²1 Chron. 4, 10. Some derive it from here, And that Thou wouldest work deliverance from evil, that it may not pain me.²⁰³ibid. Whence do we know that evil means death? As it is written, The righteous is taken away from the evil to come;²⁰⁴Isa. 57, 1. and it has been taught: But for the ills that come upon the world, the righteous would not be taken away before their time. And Jabez prayed concerning himself, That it may not pain me, [and then it is written,] And God granted him that which he requested.²⁰⁵1 Chron. 4, 10.