Talmud do Diwrej ha-jamim I 22:78

Rebbi Simeon ben Laqish in the name of Abba Cohen Bar Dalaia³⁰A Tanna of the first generations: Abba, a priest of the course of Dalaiahu, the 23rd of the 24 priestly divisions.: A person acquires a find within four cubits of himself³¹If somebody sees an abandoned object and intends to acquire it, it becomes his property when he is closer than 4 cubits to it, and nobody has the right to run past him and grab it. Since the Mishnah obviously declares that principle inoperative with regard to peah, there seems to be a contradiction between two rabbinic principles. The Babli (Baba Meẓi‘a 10a/b) resolves the problem by restricting the principle of Abba Cohen to the public domain; it does not apply to private property such as a field. The Yerushalmi disagrees; since peah is abandoned property, as proved in the preceding Halakhah, it must be assumed that the ground on which peah grows is temporarily also abandoned to the poor.
The expression “himself” will be given special importance in the following discussion.. What is the reason? (1Chr. 22:14) “Look, in my poverty³²How can anybody (King David) who has the means of dedicating such enormous wealth, call himself “poor”? The explanation is that the wealth never actually came into his possession but that he dedicated it as soon as it became his property by intent and proximity. I prepared for the House of the Eternal 100’000 kikkar³³One kikkar equals 3’000 sheqel, and, since the sheqel in the Talmud is defined as 2 drachmas, the kikkar is equal to the Greek talent of 6’000 drachmas. The 14 g silver sheqalim from the Jewish revolt were “sacred sheqalim” of double weight, or four civil denars. Honest silver denars or drachmae from the early principate weigh about 3.5 g. Taking civil sheqalim, one kikkar would be about 21 kg and David would have prepared 2 metric tons of gold and 20 metric tons of silver for the Temple. of gold, 1’000’000 kikkar of silver, bronze and iron unweighed because it was so much, I prepared wood and stones, and you³⁴Solomon. should add to them.”

HALAKHAH: “The same applies for preliminary marriages”, etc. ⁴⁶The following is from Peah 4:2, Notes 30–58. (Variant readings פ). Rebbi Simeon ben Laqish in the name of Abba Cohen Bar Dalaia: A person acquires a find within four cubits of himself. What is the reason? (1Chr. 22:14) “Look, in my poverty I prepared for the House of the Eternal 100’000 kikkar of gold, 1’000’000 kikkar of silver, bronze and iron unweighed because it was so much; I prepared wood and stones, and you should add to them.”

HALAKHAH: “If somebody saw a find” etc. Rabbi Simeon ben Laqish said [in the name of] Abba Cohen bar Delaiah³⁹“Resh Laqish” for “R. Simeon ben Laqish” and the omission of “in the name of” are typically Babylonian style.: A person acquires a find within four cubits from himself⁴⁰Peah 4:2, Note 31; Giṭṭin 8:3. If a person stands in the public domain, an ownerless object is within four cubits of him but of no other person, then he has the right to acquire the object and no other person has the right to enter the circle of four cubits around him to take the object. It is clear that taking possession requires intent by the acquirer (cf. Babli Bava meṣi‘a 10a/b).. Rebbi Joḥanan said, only if it fell into his hand⁴¹No acquisition in the public domain can be effected by thought.. A Mishnah disagrees with Rebbi Simeon ben Laqish: ⁴²The remainder of this paragraph essentially is from Peah 4:2, Notes 40–46; Giṭṭin 8:3 (49c line 10).“If he took some of the peah and threw it on the rest, he has nothing of it.”⁴³Taking Peah, the uncut grain at the end of a field, is done from a private domain. But since the Torah grants the poor the right to enter a field after the end of the harvest to collect peah and forgotten stalks and sheaves, the harvested field has the status of public domain for the poor. A poor person acquires peah by taking it. He cannot then take his property and spread it over the remainder of standing produce to claim ownership, neither can he lie down on it for the same purpose. As with any acquisition, an action seems to be needed. He⁴⁴R. Simeon ben Laqish, defending his position. answered: Explain it if the did not say that his four cubits should acquire it for him. But does it not say afterwards: “If he fell on it or spread his talith on it, one removes him from it?” That is the same, if he did not say that his four cubits should acquire it for him. But did not Rebbi Ḥiyya state⁴⁵Tosephta Peah 2:2.: “If two were pushing one another because of a sheaf and another poor person came and grabbed it from before them, he is entitled to it³⁵Without moving the find, it is not acquired. The second person in grabbing the find must have moved it a little; therefore, he acquired it..” It is the same; he did not say that his four cubits should acquire it for him. But did we not state: “If somebody saw a find and fell upon it when another person grabbed it, the one who grabbed it acquired it.” It is the same, he did not say that his four cubits should acquire it for him. But did we not state⁴⁶Mishnah Giṭṭin 8:2.: “If it landed close to her it is a bill of divorce, close to him it is no bill of divorce, half and half she is divorced and not divorced.” Ḥizqiah said, the Mishnah speaks of the scribe’s fee⁴⁷In Giṭṭin 8:3, Note 47, the expression is: “The scribe of the second bill of divorce earns money.” Since divorce is a unilateral act by the husband, he has to pay the scribe. But if the wife is “divorced and not divorced”, a second bill of divorce is in the interest of both parties. The husband needs it in order to free himself from the duty to pay for his divorced wife’s upkeep (Giṭṭin 8:2, Note 36), while the ex-wife needs it in order to be able to remarry. Therefore, they share the cost of the second bill.. ⁴⁸The text is a reformulation of Peah 4:2, Notes 29–39; Giṭṭin 8:3 (49c l. 8). They objected: Is it not written: “I in my poverty did prepare⁴⁹1Chr. 22:14. David in his poverty prepared 100’000 talents of gold and 1’000’000 talents of silver for the future Temple. How can a superrich person be called poor?”? How is that? If it was in his possession, he was rich. If it was not in his possession, how can a person dedicate what is not his? It must be that it was within four cubits from him⁵⁰Peah 4:2, Note 50.. Rebbi Abin said, what means “in my poverty?” That there is no wealth before Him Who commanded and the world came into existence! Another explanation: he fasted⁵¹Reading עני as “to be deprived”. and donated the price of his meal to Heaven.

Why were the names of Abraham and Jacob changed but Isaac’s name was not changed? The former were given their names by their fathers; but Isaac was called Isaac by the Holy One, Praise to His Name, as it is said (Gen. 17:19) “You shall call his name Isaac”. Four were given names before they were born, and they are Isaac, Ismael, Josiah, and Solomon. Isaac, (Gen. 17:19) “You shall call his name Isaac”. Ismael as it is written (Gen. 16:11): “You shall call his name Ismael”. Josiah, (1Kings 13:2): “Behold, a son will be born to the dynasty of David; his name will be Josiah”. Solomon, (1Chr. 22:9) “Solomon will be his name”³¹⁰While in 2Sam. 12:24–25 it seems that David gave the name Solomon to his son and Nathan called him Yedidiah after his birth; it is clear from Chronicles that the name Solomon was not David’s invention but prophetically pre-ordained.. All this for the just. But the wicked (Ps. 58:4) “The wicked are perverted from the womb.”

HALAKHAH: ^194*This Halakhah and the next are repeated in Megillah 1:5 (מ). The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize¹⁹⁵“To eulogize”, to eulogize a deceased person either on his funeral or on a formal occasion in his remembrance. Both are incompatible with a holiday spirit. In the Babli, the attribution to R. Meïr is affirmed in Roš Haššanah and denied in Ta`anit 18a.. “Not to” unspecified<sup>196</sup>A day mentioned in the Scroll without indication of any restriction. is as “not to fast.” Rebbi Jonah said, “these are the days not to eulogize <fast> on them, and partially not to fast <eulogize> on them.<sup>197</sup>The introductory statement to Megillat Ta`anit. All sources of Megillat Ta`anit support the version in Megillah, here given in <braces>, that days of fast are fewer than days of no eulogies.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden<sup>198</sup>No restrictions apply to the night of the day mentioned in the Scroll.. As it was stated<sup>199</sup>Megillat Ta`anit, end of Month of Adar., “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening²⁰⁰If a person intends to fast on a day where this is prohibited by Megillat Ta`anit, he has to start in the evening and mention his fast in the prayer. Then he has to fast as a vow which is a biblical obligation which cannot be annulled by rabbinical festive days.. This comes following what Rebbi Ze`ira said in the name of Rav Huna: Similar to Friday night and Sabbath day.

Solomon had six names: Shlomo, Yedidya, Kohelet, Ben Yakeh, Agur, and Lemuel.