사무엘하 23:48의 탈무드

What is a thief and what is a robber⁴⁴With 11:2 read: “R. Zeˋira said.”? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Ze`ura asked<sup>45</sup>While the thief pays double to quintuple restitution, the robber only has to return the robbed goods. The distinction between thief and robber has far-reaching consequences. The thief takes by stealth, the robber in public. The question is, what is the definition of “in public”?: but if he intended to rob in front of its owners, he is not a robber. What is a robber according to Rebbi Ze`ura? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian and killed him with his own spear⁴⁶2S. 23:21. R. Zeˋira insists that the characteristic of the robber is not that he takes by force, even in the presence of the owners, but that he does it in public. As always, “in public” is defined as in the presence of ten adult males. Babli Bava qamma 79b..

HALAKHAH: “The pious ones and people of good deeds.” Some of them were saying, blessed be my youth which did not shame my old age; these are the people of good deeds. But others were saying, blessed be my old age which atoned for my youth. Both of these were saying, blessed be who never sinned; and he who sinned may be forgiven. Hillel the Elder, if he saw them wantonly transgressing said to them, even though I am here, who is here? Does He need acclamations? Is it not written⁷⁵Dan. 7:10., thousands upon thousands serve Him, and myriads of myriads stand before Him? If he saw them acting correctly he was saying, if I am not here who is here? Even though there are many acclaims before Him, the acclaim of Israel is beloved more than anything else. What is the reason? And the pleasantness of the songs of Israel⁷⁶2S. 23:1.; enthroned on the praises of Israel⁷⁷Ps. 22:4..

¹⁵⁰Parallel texts are in Ruth rabba 5(1), Midrash Samuel 10(1), Yalqut Samuel #165.He was with David at Efes Dammim¹⁵¹1Chr. 11:13. In the entire section, the verses are not quoted exactly.. Rebbi Joḥanan said, at the red field¹⁵²He explains the reading of the masoretic text, פַּס דַּמִּים “a red strip.”. But Rebbi Samuel said, from there the money stopped.¹⁵³He reads אֶפֶס דָּמִים “no money” in rabbinic Hebrew, to explain that the king does not pay for damage he inflicts on private property in the course of his activities on behalf of the people in war or peace. The storytelling is incidental to the attempt to find biblical justification for the rules of the Mishnah. There is no claim of historical validity. The Philistines assembled^151,1Chr. 11:13. In the entire section, the verses are not quoted exactly.¹⁵⁴2S. 23:11., etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, there was a field full of barley¹⁵¹1Chr. 11:13. In the entire section, the verses are not quoted exactly., and one said, full of lentils¹⁵⁴2S. 23:11.. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him¹⁵⁵To David, who would be incapable of doing anything unlawful. The Mishnah does not address the problem of indemnity for the exercise of the power of eminent domain. that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for ḥallah¹⁵⁶The heave required to be taken from bread dough; cf. Introduction to Tractate Hallah., barley will be obligated for ḥallah. The ˋomer comes from barley¹⁵⁷The flour offering permitting the use of new grain. Lev. 23:9–14.; ˋomer cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? They stood up in the property and saved it¹⁵⁸1Chr. 11:14.. One verse says, they saved it, and one says, he saved it¹⁵⁹2S. 23:12.. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

¹⁵⁰Parallel texts are in Ruth rabba 5(1), Midrash Samuel 10(1), Yalqut Samuel #165.He was with David at Efes Dammim¹⁵¹1Chr. 11:13. In the entire section, the verses are not quoted exactly.. Rebbi Joḥanan said, at the red field¹⁵²He explains the reading of the masoretic text, פַּס דַּמִּים “a red strip.”. But Rebbi Samuel said, from there the money stopped.¹⁵³He reads אֶפֶס דָּמִים “no money” in rabbinic Hebrew, to explain that the king does not pay for damage he inflicts on private property in the course of his activities on behalf of the people in war or peace. The storytelling is incidental to the attempt to find biblical justification for the rules of the Mishnah. There is no claim of historical validity. The Philistines assembled^151,1Chr. 11:13. In the entire section, the verses are not quoted exactly.¹⁵⁴2S. 23:11., etc. Rebbi Jacob from Kefar Ḥanan said, they were lentils but a kernel was as good as a barley grain. Rebbi Levi said, this describes the Philistines who came straight as barley and went away low as lentils, as one verse says, there was a field full of barley¹⁵¹1Chr. 11:13. In the entire section, the verses are not quoted exactly., and one said, full of lentils¹⁵⁴2S. 23:11.. Rebbi Samuel bar Naḥman said, it was one year but concerning two fields, one of barley and one of lentils. It was obvious to him that he might destroy it and pay for the damage. Perhaps it was obvious to him¹⁵⁵To David, who would be incapable of doing anything unlawful. The Mishnah does not address the problem of indemnity for the exercise of the power of eminent domain. that he might destroy it and not pay for the damage? Which one might he destroy and for which one would he have to pay? For the one of lentils or the one of barley? For the one of lentils grows human food, the one of barley animal feed. The one of lentils will not be obligated for ḥallah¹⁵⁶The heave required to be taken from bread dough; cf. Introduction to Tractate Hallah., barley will be obligated for ḥallah. The ˋomer comes from barley¹⁵⁷The flour offering permitting the use of new grain. Lev. 23:9–14.; ˋomer cannot be brought from lentils. But the rabbis said, it was one field and two years. Does one infer from last year, or does one not infer from one year to the next? They stood up in the property and saved it¹⁵⁸1Chr. 11:14.. One verse says, they saved it, and one says, he saved it¹⁵⁹2S. 23:12.. This shows that he returned it to its owner and it was dear to him as if it had been a field of saffron.

It is written: David had a desire and said, who would give me to drink from the cistern of Bethlehem¹⁶⁰2S. 23:15–16; 1Chr. 11:17–18., etc. Rebbi Ḥiyya bar Abba said, he questioned practice¹⁶¹One of the rules of the Mishnah. to ask the opinion of the Sages of a mythical Bethlehem. Rabbinic interpretation systematically reduces David to a rabbi, negates all qualities of a warrior, and tries to eliminate all memories of a warlike past.. Three broke through. Why three? For no practice can be elucidated by less than three [opinions]. But David refused to drink. David did not want that the practice would be attached to his name¹⁶²Since the rules of the Mishnah are all anonymous.. He poured it out for the Eternal, he fixed it as a tractate for all generations, “he breaches fences on his way.”

The following [occurrences of lamed-alef (not)] which have to be read as lamed-waw (to, by, has) are found in the Prophets and Hagiographa: multiply;³²The introductory word of 1 Sam. 2, 3 in which occurs the phrase and by Him are actions weighed according to the ḳerë, but the kethib reads ‘and actions are not weighed’. Hushai;³³i.e. 2 Sam. 16, 18, where the ḳerë is his will I be and the kethib ‘I will not be’. said;³⁴i.e. 2 Kings 8, 10. Here the ḳerë is say unto him, thou shalt surely recover, and the kethib ‘say, thou shalt not surely recover’. thou hast multiplied;³⁵i.e. Isa. 9, 2.The ḳerë is Thou hast increased their joy, and the kethib ‘Thou hast not increased joy’. their affliction;³⁶i.e. Isa. 63, 9. The ḳerë is In all their affliction He was afflicted (lit. there was affliction to Him) and the kethib ‘in all their affliction He was not an adversary’. He slay me;³⁷i.e. Job 13, 15. The ḳerë is yet will I trust Him, the kethib ‘I have nothing to hope for’. I keep silence;³⁸i.e. Job 41, 4. The ḳerë is would I keep silence (to him), the kethib ‘I would not keep silence’. as the (wandering) sparrow;³⁹i.e. Prov. 26, 2. The ḳerë is shall come home (to him), the kethib ‘shall not come home’. his friends;⁴⁰i.e. Prov. 19, 7. The ḳerë is they turn against him, the kethib ‘they do not turn’. Zerubbabel;⁴¹i.e. Ezra 4, 2, The ḳerë is we do sacrifice unto Him, the kethib ‘we do not sacrifice’. were fashioned;⁴²i.e. Ps. 139, 16. The ḳerë is ‘and for it there was one among them’, the kethib when as yet there was none of them. In this instance E.V. follows the kethib. know ye;⁴³i.e. Ps. 100, 3. The ḳerë is we are His, the kethib ‘and not we (have made) ourselves’. be gathered;⁴⁴i.e. Isa. 49, 5. The ḳerë is be gathered unto Him, the kethib ‘be not gathered’. name,⁴⁵i.e. 1 Chron. 11, 20. The ḳerë is and had a name among the three, the kethib ‘and not a name among the three’. [this last also] in the corresponding passage.⁴⁶viz. in 2 Sam. 23, 18. This reading is suggested by N.Y. to replace that of V ‘and his word’ which is meaningless. In this verse, however, lamed-waw is both written and read. [More probably ודבר in V is a misreading of daleth signifying ‘four’ which should be attached to the beginning of the next Rule.] [38a]

¹⁸¹Eccl. r. 2(3), Tanhuma Aḥare Mot 1, Tanhuma Buber Ahare Mot 2, Pesiqṭa dR. Cahana(Buber) Ahare Mot 168b–168a.
Most of the verses quoted in these paragraphs are also quoted in the Babli, 21b. Cf. also Cant. rabba 1(10). It is written¹⁹³Eccl. 2:2.: To amusement I said, be praised. The Holy One, praise to him, said to Solomon: What is this crown on your head? Descend from My throne! Rebbi Yose ben Ḥanina said, at that moment an angel came down looking like Solomon, removed him from his throne, and sat in his stead. He was going around in synagogues and houses of study, saying I am Ecclesiastes, I used to be king over Israel in Jerusalem¹⁹⁴Eccl. 1:12.. They were telling him, the king sits on his chair of honor¹⁹⁵Latin bisellium; cf. Löw in Krauss’s Lehnwörter. and you say, I am Ecclesiastes? They hit him with a stick and brought a dish of split beans before him. At that moment, he said: that is my part¹⁹⁶Eccl. 2:10.. Some say, a staff. Others say, a rod. Others say, with his belt. ¹⁹⁷Cant. r. ad 5:10, Lev. r. 19(2), Ex. r. 6(1). Solomon is accused of wanting to remove the imperative from Deut. 17:17. Who had accused him? Rebbi Joshua ben Levi said, י in יַרְבֶּה¹⁶⁰2S. 23:15–16; 1Chr. 11:17–18. accused him. Rebbi Simeon ben Ioḥai stated: The book Deuteronomy ascended, bowed down before the Holy One, praise to Him, and said to Him: Master of the Universe, You wrote in Your Torah that any disposition¹⁹⁸Greek διαθήκη “will, disposition”. which is partially invalid is totally invalid, and now Solomon wants to uproot a י from me! The Holy One, praise to Him, said to it: Solomon and a thousand like him will disappear but nothing from you will disappear.

Also you say that Joab was of the opinion that the horns of an altar give asylum⁸⁷1K. 2:28, Babli 12a. but only its top gives asylum; in fact only the top of the one in Shilo gives asylum, but that of the Temple does not give asylum. But I am saying that neither the altar gives asylum, nor does its top give asylum, nor the one in Shilo gives asylum, nor that of the Temple gives asylum. Nothing except the six cities of refuge give asylum. Is it possible that Joab, about whom it is written, the most wise, head of the third⁸⁸2S. 23:8. Joab himself is not mentioned in the Chapter. Targum Jonathan and the Babli (Moˋed qatan 16b) read the expression as referring to David. should err in this matter? Rebbi Tanḥuma said, he fled to the Sanhedrin, because it is stated: The property of people executed by the court goes to their heirs; the property of people executed by the government goes to the government⁸⁹This projects Roman practice into Jewish law.. Joab said, it is better that I should be executed by the court and my sons will inherit from me than that the king should execute me and inherit from me. When Solomon heard this he said, do I need his money? Immediately, I shall remove the blood for free⁹⁰1K. 2:31. In the MT, confirmed by LXX, וַהֲסִירֹתָ. The blood is the innocent blood of Abner and Amasa., but his money is not free. He sent through Benaiahu who smote him and killed him; they buried him in his house in the wilderness⁹¹A combination of 1K. 2:29,34.. Was his house a wilderness? But to tell you that when Joab the commander of Israel’s army died⁹²Here starts the second sheet of the Genizah fragment (G)., Israel was turned into a wilderness. If you say that he collected booty to build public baths and baths⁹³A double expression of Greek (Sanhedrin 7:19, Note 357) and Hebrew terms for public baths., this is worthy of praise. But if you say that he collected booty to support Sages and their students, it is worthy of the highest praise⁹⁴Babli Sanhedrin 49a refers to 1Chr.11:8 as proof that Joab used his riches to support scholars.. And from where that the Supreme Sanhedrin is near the altar? Do not ascend on my altar by stairs. What is written next? These are the rules of law you shall put before them⁹⁵Ex. 20:23, 21:1..

The following are written with a he which is not pronounced: when I saw;²⁵Josh. 7, 21, written wa’er’eh and read wa’erë’. and I brought;²⁶ibid. XXIV, 8, written wa’abih and read wa’abi. the lion²⁷2 Sam. 23, 20, written ha’aryeh and read ha’ari. in the Book of Samuel;²⁸This excludes the parallel passage in 1 Chron. 11, 22 where ha’ari is both written and read. was he found;²⁹Jer. 48, 27, written nimẓa’ah but the reading is nimẓa’. and … saw;³⁰ibid. III, 7, written wattir’eh and read watter’ë’. this [city];³¹ibid. XXVI, 6, written hazzothah and read hazzoth. evil;³²Micah 3, 2, written ra‘ah and read ra‘. [the] evil;³³Jer. 18, 10, written hara‘ah and read hara‘. gone down;³⁴ibid. XV, 9, written ba’ah and read ba’. and he shall come;³⁵ibid. XLIII, 11, written uba’ah and read uba’. and a line;³⁶1 Kings 7, 23, written weḳaweh and read weḳaw. and a line;³⁷Zech. 1, 16, as in the preceding note. thoroughly;³⁸V incorrectly gives the keyword as wera‘. Ps. 51, 4, written harbeh and read hereb. them that love me;³⁹Prov. 8, 17, written ’ohabehah and read ’ohabai. and … friend;⁴⁰ibid. XXVII, 10, written were‘eh and read were‘a. deal;⁴¹Ruth 1, 8, written ya‘aseh and read ya‘as. open;⁴²Dan. 9, 18, written piḳḥah and read peḳaḥ. a lion;⁴³Lam. 3, 10, written ’aryeh and read ’ari. V incorrectly connects this with the next word joining them together as one. these;⁴⁴Ezra 5, 15, written ’elleh and read ’el. venison.⁴⁵V incorrectly reads ẓur. Gen. 27, 3, written ẓedah and read ẓayid.
The reverse is the case with the following:⁴⁶In the preceding a written he is not pronounced, but the following are spelt without a he which is to be pronounced. and multiplied;⁴⁷Josh. 24, 3, written wa’ereb and read wa’arbeh. on the housetop;⁴⁸1 Sam. 9, 26, written haggag and read haggagah. and they;⁴⁹2 Sam. 21, 9, written wehem and read wehemmah. be he;⁵⁰1 Kings 1, 37, written yehi and read yihyeh. and … shal be;⁵¹2 Kings 9, 37, written wehayath and read wehayethah. and behold;⁵²Isa. 41, 23, written wenerë and read wenireh. behold;⁵³ibid. LIV, 16, written hen and read hinneh. planted;⁵⁴In Jer. 17, 8, referring to yireh (shall … see) which is spelt without the final hei. Gedaliah;⁵⁵ibid. XL, 16, referring to ta‘aseh (do) which is without the final hei. and … she doted;⁵⁶Ezek. 23, 16, written watta‘gob and read watta‘gebah. the measure;⁵⁷ibid. XLV, 3, where ḥamesh (five) is written and ḥamishshah read. and I shall be glorified;⁵⁸Hag. 1, 8, written we’ekkabed and read we’ekkabedah. three;⁵⁹In Prov. 30, 18, we’arba‘ (yea, four) is written and we’arba‘ah read. she considereth;⁶⁰ibid. XXXI, 16, naṭa‘ (planteth) is written and naṭ‘ah read. she perceiveth;⁶¹ibid. 18, ballayil (by night) is written and ballayelah read. arise;⁶²In Lam. 2, 19, the same variant occurs as in the preceding. remember;⁶³ibid. V, 1, habbeṭ (behold) is written and habbiṭah read. turn Thou us;⁶⁴ibid. 21, wenashub (and we shall be turned) is written and wenashubah read. thou hast declared;⁶⁵1 Sam XXIV, 19, we’at is written and we’attah read. thou … hast cursed;⁶⁶Eccles. 7, 22, where the same variant occurs as in the preceding. Thou hast set;⁶⁷Ps. 90, 8, written shatta and read shattah. Thou hast made;⁶⁸Neh. 9, 6, written ’at and read ’attah. is sore affrighted;⁶⁹In Ps. 6, 4 the same variant occurs as in the preceding. the carved work thereof;⁷⁰ibid. LXXIV, 6, written we‘at and read we‘attah. with her harlotries;⁷¹In Ezek. 23, 43, written ‘at and read ‘attah. turn back;⁷²In Ruth 1, 12, lekna (go your way) omits the final hei. disclose;⁷³ibid. IV, 4, where we’eda‘ (that I may know) is written and read we’ede‘ah. Thou [hast] made an hedge;⁷⁴In Job 1, 10, ’at (Thou) is written and ’attah read. and [he] saw.⁷⁵ibid. XLII, 16, written wayyar and read wayyireh.