Midrash sobre II Samuel 3:40

(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 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.

Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.

Another interpretation [of] "I pleaded with the Lord" (Deuteronomy 3:23): This is [the meaning of] that which was stated by the verse (Ecclesiastes 9:11), "The race is not won by the swift, [nor the battle by the valiant; nor is bread won by the wise, nor wealth by the intelligent, nor favor by the learned; for the time of mischance comes to all]." "The race is not won by the swift," that is Asahel, as stated (II Samuel 2:18), "Asahel was swift of foot, like a gazelle in the open field." He was running after Avner, [and] Avner said to him (II Samuel 2:22), "Turn yourself away from behind me," but he was confident that he [could] flee (if necessary), as he was swift of foot. What is written? "And he refused to turn away, so Avner struck him in the belly with a backward thrust of his spear." "Nor the battle by the valiant," that is Avner. What is written when he went to David? "Yoav took him aside within the gate to talk to him privately; there he struck him in the belly" (II Samuel 3:27). Thus, "nor the battle by the valiant." "Nor is bread won by the wise," that is Shlomo, as it is stated (I Kings 5:11), "And he was wiser than all men." Yet the Holy One, blessed be He, brought him down from his thrown, and had an angel designated to bring him a loaf of bread and a plate of barley every day. Thus, "nor is bread won by the wise. "Nor wealth by the intelligent," that is Iyov; as it is stated (Job 19:21), " Pity me, pity me, you are my friends; for the hand of God has struck me." "Nor favor by the learned," that is Yehoshua. He said two things in front of his master (Moshe) and these were them: "And Yehoshua son of Nun, Moshe's attendant [from his youth, spoke up and said, 'My lord Moshe, restrain them']" (Numbers 11:28). [To this] Moshe said to him (Numbers 11:29), "Would that all the nation of the Lord be prophets!" And the [other time] was with the story of the [golden] calf, as it is stated (Exodus 32:17), "When Yehoshua heard the sound of the people in its boisterousness, he said to Moshe, 'There is a sound of war in the camp.'" [And to this] Moshe said to him, "Yehoshua, they are depending on you and trusting you to acquire the land and [yet] you do not know how to distinguish between one sound and another; 'It is not the sound of the tune of triumph...' (Exodus 32:18)." Thus, "nor favor by the learned." Another interpretation: "The race is not won by the swift," that is Moshe, as he leaped like a lion at the giving of the Torah. What is written over there? "And Moshe went up to God" (Exodus 19:3). [But then it is written (Exodus 19:25), "And Moshe went down to the people." "Nor the battle by the valiant," that is [also] Moshe. As he gored angels above, but when he saw Og, the king of Bashan, he was frightened. "Nor is bread won by the wise," that is [also] Moshe. As it is stated (Proverbs 21:22), "One wise man prevailed over a city of warriors." [Yet] it states (Exodus 34:28), "he did not eat bread." "Nor wealth by the intelligent," that is [also] Moshe, as it is stated about him (Exodus 34:9), "If I have found favor in Your eyes, may the Lord go among us." Rav Huna asked Shemuel, "What is [the meaning of] 'for the time of mischance (fega, which is a word also used for a prayer encounter) comes to all?'" He said to him, "It is in the future that a person will pray and be answered." He said, "Moshe seized prayer [but was not answered], as stated, 'I pleaded with the Lord....'"

Rabbi Ḥiyya had a gentile friend in Ashna, who prepared a feast for him, during which he served him everything that had been created in the six days of Creation. He said to him: ‘What is your God going to prepare for you in the future that is more than this?’ He said to him: “Your feast has a limit; however, the feast that our God is going to prepare for the righteous in the future has no limit, as it is written: “No eye has seen, besides You, God, what will be done for one who awaits Him”’ (Isaiah 64:3).
Rabbi Shimon ben Yoḥai had a friend who lived near his residence in Tyre. One time he came to him and he heard his servant saying to him: ‘What are we eating today, [thin] lentil soup or [thick] lentil stew?’ He said to him: ‘Lentil soup.’ He began speaking to him [the servant], and he [the friend] sensed him [that Rabbi Shimon overheard the conversation]. He sent and told the members of his household: ‘Set for me all these fine vessels.’ He said [to Rabbi Shimon]: ‘Will the Rabbi agree to drink with us today?’ He [Rabbi Shimon] said: ‘Yes.’ When he entered the house, he saw the fine vessels and wondered; he said to him: ‘Does a person who has all these possessions eat lentil soup?’ He said to him: ‘Rabbi, you, your Torah accords you honor; however, we, were it not for our belongings, there would be no person who would honor us.’
Bar Yoḥani sought to make a feast for the prominent people of Rome. Rabbi Eliezer son of Rabbi Yosei was there; he said: Let us consult with the resident of our city [Rabbi Eliezer son of Rabbi Yosei]. He came to him and said to him: ‘If you wish to invite twenty, prepare for twenty-five. And if you wish to invite twenty-five, prepare for thirty.’ He went and prepared for twenty-four and invited twenty-five. It was found that there was a portion missing from before one of them; one said it was a kindas [an edible thistle], and one said it was unripe dates.⁶Both of these are particularly inexpensive, low-quality foods. He brought gold and placed it before him [the guest who had not received his portion]. He took it and cast it in his face; he said to him: ‘Do I eat gold; do I need your gold?’
He [Bar Yoḥani] came before Rabbi Eliezer son of Rabbi Yosei and related the incident to him. He said to him: ‘By your life, Rabbi, I shouldn’t have related it to you, as I did not do what you told me. For this reason I told you – to determine whether the Holy One blessed be He revealed to you [only] the intricacies of Torah, or perhaps the intricacies of feasts as well.’ He said to him: ‘Yes, even the intricacies of feasts He revealed to us.’ He said to him: ‘From where do you know this?’ He said to him; ‘From David, as it is written: “Avner came to David, to Hebron, and with him were twenty men. And David made for Avner, and for the men who were with him, a feast” (II Samuel 3:20). He made a feast is not written here, but rather: “for the men who were with him a feast.”’⁷He made the feast for all the men who might come with Avner. Here [at Aḥashverosh’s banquet], however, the last day was like the first day [and no one lacked for anything].
“Upon the completion of those days, the king made for all the people who were present in the Shushan citadel, great and small, a banquet for seven days, in the courtyard of the garden of the king's palace” (Esther 1:5).

Our Rabbis were taught: In those places where it is customary for women to follow the bier, they may do so, and where it is customary for them to precede the bier, they may do accordingly. R. Juda, however, maintains that women must always precede the coffin, as we find in the case of David, who followed the coffin, as it is said (II Sam. 3, 31) And the King David walked behind the bier. But the Rabbis objected and said that this was done to appease the people. And they were appeased, because David went from the men to the women and from the women to the men [for this purpose], as it is said (Ib. 37) And all the people and all Israel understood on that day that it had not been the will of the king [to kill Abner]. Raba lectured: "What is the meaning of the passage (Ib. 35) And all the people came to cause David to eat food while it was yet day? It is written L'hachroth (to destroy), and we read L'habroth (to feed)— i.e., in the beginning the people came to destroy him because of the death of Abner, but after he had appeased them they caused him to eat."

“Who is it who said and it occurred, if the Lord did not command it?” (Lamentations 3:37).
“Who is it who said and it occurred, if the Lord did not command it?” – who did command? Haman commanded, but the Holy One blessed be He did not command. Haman commanded “to destroy, to kill, and to eliminate” (Esther 3:13). But the Holy One blessed be He did not command it, but rather, “the plot [that he devised]…return [upon his head]” (Esther 9:25).
“Is it not from the mouth of the Most High that evil and good emerge?” (Lamentations 3:38).
“Is it not from the mouth of the Most High that evil and good emerge?” – Rabbi Elazar said: From the moment that the Holy One blessed be He said: “See, I have placed before you today: life and good, and death and evil” (Deuteronomy 30:15), no good has emerged for a performer of evil nor evil for a performer of good, but rather good for a performer of good and evil for a performer of evil, just as it says: “The Lord will reward the performer of evil in accordance with his wickedness” (II Samuel 3:39).
“Of what shall a living man complain, each man for his sins?” (Lamentations 3:39).
“Of what shall a living man complain?” – it is sufficient for him that he is alive. Rabbi Levi said: The Holy One blessed be He said: Your life is in My hands, yet you complain? Rabbi Huna said: Let him stand like a mighty one, confess his sins, and not complain. Rabbi Berekhya said: Of what shall he complain about the One who gives life to the worlds? If he seeks to complain, it should be each man for his sins. Rabbi [Yehuda HaNasi] says: Descendants of bearers of grievance; Adam, the first man, after all the good that I bestowed upon him, he expresses a grievance before Me and says: “The woman whom You gave to be with me, [she gave me from the tree, and I ate]” (Genesis 3:12). Jacob, too, did so. I am engaged in crowning his son king in Egypt, and he expresses a grievance before Me: “[Why do you say, Jacob…] my way is hidden from the Lord” (Isaiah 40:27). His children, too, I am engaged in providing them with easily digestible bread so that no one among them will be afflicted with indigestion or diarrhea, and they express a grievance before Me: “Our soul loathes this insubstantial bread” (Numbers 21:5). Zion, too, is similar: “Zion said: The Lord has forsaken Me and the Lord has forgotten Me” (Isaiah 49:14).

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”

Abraham begot Isaac (Gen. 25:19). R. Isaac stated; No generation lacks scoffers. While Nabal was shearing his flock, David sent some of his young men to him with the request: Give, I pray thee, whatsoever cometh to thy hand, unto thy servants, and to thy son David (I Sam. 25:8). But Nabal retorted: Who is David? And who is the son of Jesse? There are many servants nowadays that break away every man from his master; shall I then take my bread and my water and my flesh that I have killed for my shearers and give it unto men of whom I know not whence they are? (ibid., vv. 10–11). When David’s men returned and repeated Nabal’s words, he armed himself and his soldiers, and with their weapons started out to destroy Nabal. But one of the young men told Abigail, Nabal’s wife, saying: “Behold, David sent messengers out of the wilderness to salute our master; but he hath spoken rudely to them” (ibid., v. 14). As soon as she heard what had transpired, she prepared a gift which she took to David, as it is said: Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of corn … and she said unto her men: “Go on before me; I come after you.” But she told not her husband Nabal (ibid., vv. 18–19). Later on Scripture states: And it came to pass about ten days later, that the Lord smote Nabal so that he died…. and David sent and spoke unto Abigail to take her to him to wife (ibid. 38:39). After he had her brought to him, David stayed apart from her for three months to determine whether or not she had conceived with Nabal. After the third month, David had intercourse with her and she became pregnant. The scoffers in that generation asserted that she had actually conceived from Nabal. What did the Holy One, blessed be He, do? He ordered the angel in charge of the formation of embryos to fashion that embryo in the likeness of its father so that everyone would be forced to acknowledge that David was the father. We know that this is so from the verse And his firstborn was Amnon, of Ahinoam the Jezreelitess, and his second, Chileab, of Abigail, the wife of Nabal the Carmelite (II Sam. 3:2). Why does Scripture call him Chileab (khilav)? Because he was completely like his father (kulo av), and everyone who saw him said: “David is this child’s father.”

(Ib., ib. 30) And Benayahu brought the king word again, saying: Thus hath Joab spoken, and thus he answered me. Joab said to Benayahu thus: "Go and tell the king: You cannot do two things with me. If you wish to slay me, you must accept for yourself the curses with which your father cursed me. And if you will not accept them, you will then have let me live." (Ib.) Then said the king unto him: Do as he hath spoken, and fall upon him, and bury him." R. Juda said in the name of Rab: "All the curses with which David cursed Joab fell on the descendants of David. They were (11 Sam. 3, 29) And may there not fail from the house of Joab one that falleth by the sword, or that lacketh bread, or that hath an issue, or that is a leper, or that leaneth on a crutch. The first fell on Rehoboam, for it is written (I Kings 12, 18) Therefore King Rehoboam made speed with all his might to get up into his chariot (Merkaba), to flee to Jerusalem; and it is written (Lev. 15, 7) And what sadadle (Merkaba) whoever has the issue may ride upon shall be unclean. Leprosy on Uzziyahu, as it is written (II Chr. 26, 9) The leprosy even broke out on his forehead. Or that leaneth on a crutch — on King Assa of whom it reads (I Kings, 15, 23) Nevertheless, in the time of his old age he became disseased in his feet." And R. Juda in the name of Rab said: "Podagra caught him (gout in his feet)." Mar Zutra b. Nachman said to R. Nachman: "What kind of a sickness is this?" And he answered: "It pains like a needle piercing in raw flesh." Wherefrom did he know this? If you wish, I say that he himself suffered from this sickness. And if you wish, I say that he had it by tradition from his teachers. And if you wish, I say (Ps. 25, 14) The secret counsel of the Lord is for those that fear him; and his covenant, to make it known to them. Falleth by a sword — [was fulfilled] on Josiah, as it is written (II. Chron. 35, 23) And the archers shot at King Josiah; and the King said to his servants, "Carry me away, for I am sorely wounded." And R. Juda said in the name of Rab: "They made his body like a sieve." Lacketh bread — fell on Jechonyah, as it is written (II Kings, 25, 30) And his allowance was a continual allowance, etc. R. Juda said in the name of Rab: "This is what people say (Fol. 49) Be cursed rather than cursing." Joab was brought before the court to justify himself for the killing of Abner; and he answered that he was the revenger of the blood of Asahel. But was not Asahel a Rodeph? [Hence Abner had the right to kill him in self-defense]. And he said: "He could have saved himself by injuring one of the members of his (Abner's) body." And to the question: "Perhaps he could not do so?" he answered: "Since he was able to determine to strike him exactly in the fifth rib, as it is written (II Sam. 2, 35) On the fifth rib, to which R. Jochanan said, where the bile and the liver are attached, how could he not do so with another member?" The court then said: "Let us not consider Abner. But why did you kill Amassa?" And he answered: "He was a rebel to the king, as it is written (Ib. 20, 5) So Amassa . . he remained longer that the set time." And he was answered: Amassa was not a rebel, as he had a good reason for his delay because of their study. But you are indeed a rebel, because you were inclined to Adoniyahu against David's will, as it is written (I Kings 2, 28) And the report came to Joab; for Joab had turned after Adoniyahu, though he had not turned after Abshalom. Why is though he had not turned, mentioned? R. Juda said: "This means that he was inclined to turn, but did not." And why did he not finally turn? "Because," said R. Elazar, the vitality of David was still hearty." And R. Jose b. Chanina said: "Because the active force of David were still in their strength, as R. Juda said in the name of Rab that David had four hundred children, and all of these were born to him by handsome captive women. They had long locks and went with the chiefs of the armies. And these were David's men of power."

Rabbi Yitzḥak began: “With the rise of the righteous the people rejoice, and with the rule of the wicked the people sigh.” (Proverbs 29:2). When the righteous achieve prominence, there is joy and happiness in the world; there is joy [va]¹⁰The word king [melekh] is preceded with the prefix vav heh. Va is an expression of joy. in the world: “And the King [vehamelekh] David” (II Samuel 3:31), va that David reigned; “and the King [vehamelekh] Solomon” (I Kings 2:45) va that Solomon reigned; “and the King [vehamelekh] Asa” (I Kings 15:22), va that Asa reigned. This is regarding kings of Israel; from where [do we know] regarding kings of the nations of the world? As it is stated: “And Cyrus the King [vehamelekh]” (Ezra 1:4), va that Cyrus reigned.
But when the wicked achieve prominence, woe [vai],¹¹The word reign [yimlokh] is preceded with the prefix vav yod. Vai is an expression of woe. sighing, and enflamed wrath are in the world. “Ahab son of Omri reigned [vayimlokh] over Israel” (I Kings 16:29), vai that Ahab son of Omri reigned. “Hoshe’a son of Ela…reigned [vayimlokh]” (II Kings 15:30), vai that Hoshe’a son of Ela reigned. “Zedekiah son of Yoshiyahu reigned [vayimlokh]” (Jeremiah 37:1), vai that Zedekiah son of Josiah reigned. Regarding kings of the nations of the world, it is as it is written: “It was [vayhi] during the days of Aḥashverosh” (Esther 1:1), vai that Aḥashverosh reigned.

Thus has R. Tanhuma interpreted (Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD < AND HIS EYES WERE TOO WEAK TO SEE >. You find that there are twenty generations from Adam to Abraham, and there is no < mention of > old age written about < any of > them except Abraham, as stated (in Gen. 24:1): NOW ABRAHAM WAS OLD.²⁶For parallel accounts, see above, 5:4. Isaac arose, < and > it is also written (in Gen. 27:1): NOW IT CAME TO PASS, THAT WHEN ISAAC WAS OLD. Jacob arose, < and > it is also written (in Gen. 48:10): NOW ISRAEL'S EYES WERE DIM WITH AGE. This text is related (to Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. Now GLORY can only be old age and gray hair, as stated (in Prov. 20:29): THE BEAUTY OF THE YOUNG IS THEIR STRENGTH; BUT THE GLORY OF THE OLD IS GRAY HAIR. Ergo (in Ps. 90:16): AND YOUR GLORY ON BEHALF OF THEIR CHILDREN. < These words mean > that Abraham endowed Isaac with five things. Thus have our masters taught (in 'Eduy. 2:9): A FATHER ENDOWS HIS SON WITH FIVE THINGS: WITH BEAUTY, WITH STRENGTH, WITH WEALTH, WITH WISDOM, AND WITH < LENGTH OF > YEARS. How is it shown about BEAUTY? In that Isaac was as handsome as Joseph. It is written of Joseph (in Gen. 39:6): NOW JOSEPH WAS WELL BUILT. Also, when he went to his brothers, they said (in Gen. 37:19): HERE COMES THIS (hallazeh) DREAMER. It is also said of Isaac (in Gen. 24:65): WHO IS THIS (hallazeh) MAN < WALKING IN THE FIELD TO MEET US >? Thus Isaac was as handsome as Joseph. How is it shown that Isaac was mighty in STRENGTH? Look at how many wells he dug! Thus it is stated (in Gen. 26:18-22): THEN ISAAC REDUG < THE WELLS OF WATER >…. AND ISAAC'S SERVANTS DUG…. AND THEY DUG ANOTHER WELL…. THEN HE MOVED FROM THERE AND DUG < ANOTHER WELL >…. Look at the power which he had! Where is it shown about WEALTH? Where it is stated (in Gen. 26:13): AND THE MAN GREW < RICHER AND RICHER >…. It also says (in vs. 14): AND HE POSSESSED FLOCKS < AND HERDS >…. Where is it shown about WISDOM? Where he said to his father (in Gen. 22:7 at the time of his being bound): HERE ARE THE FIRE AND THE WOOD…. [How is it shown] about < LENGTH OF > YEARS? In that he was one hundred and eighty years old < when he died >, while Abraham was < only > one hundred and seventy-five. On account of these five things {through which he had attained merit}, five years more than his father's were added to him. It is therefore stated (in Ps. 90:16): LET YOUR WORK BE WORTHY FOR YOUR SERVANTS…. Anyone who has merit is meritorious in these five things, and anyone who does not have merit is not meritorious and receives five retributions that correspond to them.²⁷See yQid. 1:7 (61a). And who is this anyone? This is Joab, of whom it is stated (in II Sam. 3:29): MAY IT (Abner's blood) FALL UPON THE HEAD OF JOB AND HIS SON;²⁸Masoretic Text: ALL HIS FATHER’S HOUSE. [MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, A MALE WHO HANDLES THE SPINDLE, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD]. ONE WITH A DISCHARGE corresponds to STRENGTH. In the case of one who has a discharge, there is no one weaker than he. A LEPER corresponds to BEAUTY. In the case of one who is a leper, even a young < leper >, there is no one more ugly than he. A MALE WHO HANDLES THE SPINDLE corresponds to WEALTH; for he [is one] {like a poor woman is one} who, if not spinning flax, has nothing of which to eat. ONE LACKING BREAD corresponds to WISDOM, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. And ONE WHO FALLS BY THE SWORD corresponds to < LENGTH OF > YEARS. The one who sins is afflicted by them, but the one who is meritorious receives, as did Isaac. David also gave praise (in Ps. 45:17 [16]): INSTEAD OF YOUR PARENTS THERE WILL BE YOUR CHILDREN.

Why is the slandering informer named "third"?⁶¹See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because <such a slanderer> kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁶²Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁶³I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁶⁴See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁶⁵In I Sam. 22:16-19.; [and Abner ben Ner]. Now why was Abner ben Ner slain? Joshua [b. Levi] said: <He was slain> because he gave precedence to his own name over the name of David. This is what is written (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, [SAYING]: TO WHOM DOES THE LAND BELONG? <In the message> he wrote: From Abner to David."⁶⁶Instead of “to David from Abner.” R. Simeon ben Laqish said: <He was slain> because he made the blood of young men <a matter of> amusement (rt.: SHQ), as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. Our masters have said: <He was slain> because he did not wait for Saul to be reconciled⁶⁷Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12 [11], with David addressing Saul): SEE, MY FATHER, SEE <THE CORNER OF YOUR CLOAK IN MY HAND; FOR WHEN I CUT OFF THE CORNER OF YOUR CLOAK, I DID NOT KILL YOU>…. <Saul> said to him: Abner, what do you want <to understand>from the cloak? You said: It was caught on a thorn. When <David> came toward wagons around the camp, he said to him (in I Sam. 26:14): ABNER, WILL YOU NOT ANSWER? As for the corner of the cloak, you said was caught on a thorn. Were <the> spear and <the> water jar (of I Sam. 26:11) caught on a thorn? There are also some who say: <Abner was slain> because he had the power to protest about Nob, the city of priests, but did not protest.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

(Numb. 35:11:) WHERE A KILLER MAY FLEE WHO HAS TAKEN A LIFE BY MISTAKE, and not on purpose. If someone goes and kills on purpose, then says: It was by mistake that I killed, and flees to <one of the> cities of refuge, the Holy One says: Even if he comes in and flees to my altar, kill him, according to what is stated (in Exod. 21:14): BUT WHEN SOMEONE PLOTS AGAINST <HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR <FOR EXECUTION>. Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28): WHEN THE NEWS CAME TO JOAB,…. <JOAB FLED UNTO THE TENT OF THE LORD> AND SEIZED THE HORNS OF THE ALTAR. You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8): ONE WHO SITS IN THE SEAT OF WISDOM.³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. But did he not know what is written in the Torah (in Exod. 21:14): <BUT WHEN SOMEONE PLOTS AGAINST HIS COMPANION AND KILLS HIM TREACHEROUSLY>, YOU SHALL TAKE HIM AWAY <EVEN> FROM MY ALTAR FOR EXECUTION, [when he went and seized the horns of the altar]?³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said: Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors. (I Kings 2:30–31:) THEN BENAIAH BROUGHT BACK WORD UNTO THE KING, SAYING: THUS HAS JOAB SPOKEN AND THUS DID HE ANSWER ME. SO THE KING SAID TO HIM: DO AS HE HAS SPOKEN, STRIKE HIM DOWN AND BURY HIM. Why was he killed? Because his (Solomon's) father, David, had ordered him <to do> so (in I Kings 2:5–6): MOREOVER, YOU ALSO KNOW WHAT JOAB BEN ZERUIAH DID TO ME…. <SO ACT IN ACCORDANCE WITH YOUR WISDOM, AND DO NOT LET HIS GRAY HAIR GO DOWN TO SHEOL IN PEACE.> What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15): SET URIAH IN THE FRONT LINE WHERE THE FIGHTING IS THE FIERCEST, he did so, and he was killed. All the army leaders assembled against Joab, as stated of him (in II Sam. 23:39): URIAH THE HITTITE, <was one of> ALL <those> {THIRTY-SIX} [THIRTY-SEVEN} <leaders>. He showed them the document. It is therefore stated (in I Kings 2:5): [YOU KNOW] WHAT [JOAB BEN ZERUIAH] DID TO ME AND WHAT HE DID TO THE TWO COMMANDERS OF ISRAEL's FORCES, TO ABNER BEN NER <AND TO AMASA BEN JETHER> [….] They had been of the opinion that David had ordered him to kill him because Abner was Saul's cousin, and for that reason David arose and cursed Joab, when he said (in II Sam. 3:29): MAY THE HOUSE OF JOAB NEVER LACK <ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD>. Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no <authorization> from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he wanted him to approach the world to come.³⁸If he received punishment is this world, his deed would no longer bar him from doing so. When Solomon desired to kill him, Joab said to Benaiah: Go and tell Solomon: Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses. Immediately (in I Kings 2:31): SO [THE KING] SAID TO HIM: DO AS HE HAS SPOKEN. [STRIKE HIM DOWN AND BURY HIM.] R. Judah has said: All curses with which David cursed Joab were all fulfilled in David's seed. [(II Sam. 3:29:) MAY THE HOUSE OF JOAB NEVER LACK ONE WITH A DISCHARGE, A LEPER, ONE WHO GRASPS THE CRUTCH, ONE WHO FALLS BY THE SWORD, AND ONE LACKING BREAD.]³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. ONE WITH A DISCHARGE <was fulfilled in> Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18): THEN KING REHOBOAM SUCCEEDED IN MOUNTING HIS CHARIOT (merkavah) <AND FLED TO JERUSALEM>. It also says concerning ONE WITH A DISCHARGE (in Lev. 15:9): AND ANY SADDLE (merkav) ON WHICH THE ONE WITH A DISCHARGE RIDES <SHALL BE UNCLEAN>. (II Sam 3:29, cont.:) A LEPER <was fulfilled in> Uzziah, of whom it is stated (in II Kings 15:5): AND HE WAS A LEPER UNTIL THE DAY OF HIS DEATH. (II Sam 3:29, cont.:) ONE WHO GRASPS THE CRUTCH <was fulfilled in> Asa, of whom it is written (in I Kings 15:23): HOWEVER IN HIS OLD AGE HE BECAME DISEASED IN HIS FEET, where gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. (II Sam 3:29, cont.:) ONE WHO FALLS BY THE SWORD <was fulfilled in> Josiah, of whom it is written (in II Chron. 35:23): THEN THE ARCHERS SHOT KING JOSIAH. Moreover, Rav Judah has said: Rav said: they thrust three hundred iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve. (II Sam 3:29, cont.:) AND ONE LACKING BREAD <was fulfilled in> Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34): AND FOR HIS FOOD ALLOWANCE A REGULAR FOOD ALLOWANCE WAS GIVEN TO HIM FROM THE KING, from the table of Evil-merodach. You also find that as long as Jehoiada lived, Joash did the will of his creator, as stated (in II Kings 12:3 [2] // II Chron. 24:2): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. (II Chron. 24:17:) NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME {UNTO HIM} AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM, in that he took it upon himself to make an idol. Therefore (According to vs. 24): <THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. Now for what was Abner punished. It was because he had made the blood of the young men an amusement (rt.: SHQ), as stated (in II Sam. 2:14): THEN ABNER SAID UNTO JOAB: PLEASE LET THE YOUNG MEN ARISE AND PLAY (rt.: SHQ) BEFORE US. SO JOAB SAID: LET THEM ARISE.⁴²The result of their “playing” was that they all killed each other. See above, Gen. 6:5; Exod. 1:24; Numb. 6:8. There are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12): THEN ABNER SENT MESSENGERS UNTO DAVID WHERE HE WAS, SAYING: TO WHOM DOES THE LAND BELONG? But the sages say: It was because he did not [wait] for Saul to be reconciled with David. Moreover, he had the power to protest <the massacre> at Nob, the city of priests, and did not protest.

“I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also bread is not to the wise, and also wealth is not to the clever, and also favor is not to the knowledgeable, but rather, time and chance befalls them all” (Ecclesiastes 9:11).
“That the race is not to the swift” – this is Jacob our patriarch; yesterday: “Jacob lifted his feet [and went to the land of the children of the east]” (Genesis 29:1), and today it is written: “He gathered his feet onto the bed [and expired]” (Genesis 49:33). “And the war is not to the valiant” – this is Jacob; yesterday, “he rolled the stone off the mouth of the well” (Genesis 29:10), and Rabbi Yoḥanan said: Like a person removing the stopper from the mouth of a flask,⁶¹This demonstrates Jacob’s great strength, as the stone was heavy enough that generally multiple people had to lift it together (see Genesis 29:8). and today, “the sons of Israel transported Jacob their father” (Genesis 46:5), his body, and he could not be carried even [sitting] in a litter.⁶²Jacob was so weak that his sons had to carry him themselves as they traveled.
“Also bread is not to the wise” – this is Jacob; yesterday, “Jacob sacrificed an offering on the mountain…[and called his brethren to eat bread] and they ate bread” (Genesis 31:54). Were they his brethren? He had one brother, and if only he had buried him.⁶³His only brother, Esau, wanted to kill him; it would have been better for Jacob had Esau died. Were they not his sons? Rather, once they reached his shoulders he likened them to himself and called them brethren. Today, “Return and purchase a little food for us…” (Genesis 43:2).⁶⁴Jacob asked his sons to return to Egypt to purchase food. Instead of him providing for them, he asked them to provide food for him.
“And also wealth is not to the clever” – this is Jacob; “the man became exceedingly prosperous [vayifrotz]” (Genesis 30:43). Rabbi Simon teaches in the name of Rabbi Shimon that he had a microcosm of the World to Come, as it is stated: “The one who breaks through [haporetz] will have ascended before them” (Micah 2:13).⁶⁵Just as the Messiah, the subject of that verse, will break the laws of nature, God broke the laws of nature in causing Jacob’s flocks to multiply in order to grant him wealth. But today, “Joseph sustained his father and his brothers…” (Genesis 47:12).
“And also favor is not to the knowledgeable” – this is Jacob. Yesterday, “I know my son, I know” (Genesis 48:19). I know about the incident of Judah and Tamar, the incident of Reuben and Bilha. If the matters that were not revealed to you, were revealed to me, the matters that were revealed to you, all the more so. But today, he said to him: “If I have found favor in your eyes…do not bury me in Egypt (Genesis 47:29).⁶⁶Jacob was more knowledgeable than Joseph, as indicated in Genesis 48:19, yet he had to ask for Joseph’s favor so that he could be buried in the land of Israel.
Another matter, “the race is not to the swift” – this is Asael, as it is stated: “Asael was light on his feet, like one of the antelopes…” (II Samuel 2:18). How was his lightness manifest? He would run over the awns of the stalks and they would not break. Yesterday, “Asael was light on his feet,” and today, “Avner struck him with the back of the spear” (II Samuel 2:23).
“And the war is not to the valiant” – this is Avner, as it is written: “Are you not a man? Who is your equal in Israel…” (I Samuel 26:15). As Rabbi Asi said in the name of Rabbi Yoḥanan: It is easier for a person to move a six-cubit-wide wall than one of Avner’s legs; but today, “shall Avner die the death of a scoundrel?” (II Samuel 3:33).⁶⁷David said this after Yoav tricked Avner and killed him.
“Also bread is not to the wise” – this is Solomon. Yesterday, “Solomon’s daily provision was thirty kor of fine flour and sixty kor of flour” (I Kings 5:2), and it is written: “Ten fattened bulls…” (I Kings 5:3). Rabbi Yoḥanan said: Likewise, each and every day, and likewise each and every one of his wives would prepare a meal for him, under the impression that he would dine with her. But today, “this was my portion from all my toil” (Ecclesiastes 2:10). There is one who says: [All he had was] his bowl, there is one who says: [All he had was] his walking stick, and there is one who says: [All he had was] his belt.⁶⁸This is an allusion to the midrash (Kohelet Rabba 2:10) that Solomon was displaced from his throne and made to wander as a commoner with almost nothing.
“And also wealth is not to the clever” – this is Job. Yesterday, “his livestock was seven thousand sheep…” (Job 1:3), “and his livestock spread [paratz] in the land” (Job 1:10). Rabbi Yosei ben Rabbi Ḥanina said: He breached [paratz] the boundaries of the world. Everywhere, the way of the world is that wolves kill the goats; however, with Job, the goats would kill the wolves. But today, “pity me, pity me, you are my friends…” (Job 19:21).
“And also favor is not to the knowledgeable” – this is Joshua. Rabbi Aḥva son of Rabbi Zeira said: There are two matters that Joshua spoke before Moses, but they did not find favor in his eyes, and these are: One regarding the appointment of the elders, and one in the incident of the [Golden] Calf. In the appointment of the elders, as it is written: “My lord Moses, incarcerate them [kela’em]” (Numbers 11:28); he said to him: Put an end to them [kalem] and remove them from the world. “Moses said to him: Are you zealous on my behalf?” (Numbers 11:29). [Moses] said to him: ‘Joshua, am I jealous of you?⁶⁹According to rabbinic tradition, Joshua’s statement to Moses about two elders, Eldad and Medad, was made after the latter prophesied that Moses would die and Joshua would lead the nation in the land of Israel (Sanhedrin 17a). That is the backdrop of this midrash, in which Joshua demanded that these elders be punished for their lack of respect toward Moses, and Moses responded that he was not insulted by their prophecy (Rabbi David Luria). If only my son could be like you, if only all Israel could be like you, “would that all the people of the Lord would be prophets” (Numbers 11:29).’
And one regarding the [Golden] Calf, as it is stated: “Joshua heard the sound of the people in their uproar [and he said to Moses: There is a sound of war in the camp]” (Exodus 32:17). Moses said to him: ‘A person who is destined to assert authority over six hundred thousand [men] does not know to distinguish between one sound and another sound? “It is not the sound of a cry of strength [gevura]” (Exodus 32:18),’ as it is stated: “Israel prevailed [vegavar]” (Exodus 17:11); ‘“and it is not the sound of a cry of weakness” (Exodus 32:18),’ as it is stated: “Joshua weakened [Amalek]” (Exodus 17:13); ‘“the sound of a cry, I hear” (Exodus 32:18).’ Rabbi Asi said: It is the sound of praise of idol worship, I hear. Rabbi Yudan said in the name of Rabbi Asi: You do not have any generation that did not take one ounce of the calf.⁷⁰The punishment for this sin is distributed over all the generations.

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.”³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?”³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. one who falls by the sword, and one lacking bread].” Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come.³⁸If he received punishment in this world, his deed would no longer bar him from doing so. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.”³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’”⁴²The result of their “playing” was that they all killed each other. And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

(Numb. 35:11:) “Where a killer may flee who has taken a life by mistake.” “By mistake,” and not on purpose. If someone goes and kills on purpose, then says, “It was by mistake that I killed,” and flees to [one of the] cities of refuge, the Holy One, blessed be He, says, “Even if he comes in and flees to My altar, kill him, according to what is stated (in Exod. 21:14), ‘[But when someone plots against his companion and kills him treacherously], you shall take him away [even] from My altar [for execution].’” Who was this person who fled to the altar and was killed? This was Joab, of whom it is stated (in I Kings 2:28), “When the news came to Joab,… [Joab fled unto the tent of the Lord and seized the horns of the altar].” You find that Joab was a great sage and the head of the Sanhedrin,³³Gk.: Synehedrion. as stated (in II Sam. 23:8), “one who sits in the seat of wisdom.”³⁴These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See Tanh. (Buber), Gen. 4:12, and the note there; also below, Tanh. (Buber), Deut. 1:3. Cf. MQ 26b, for an interpretation that identifies this sage with David himself. [So] when he went and seized the horns of the altar, did he not know what is written in the Torah (in Exod. 21:14), “But when someone plots against his companion [and kills him treacherously, you shall take him away (even) from my altar for execution]?”³⁵yMakk. 2:7 [6] (31d); Sanh. 48b; see Makk. 12b. It is simply that [Joab] had said, “Those killed by a court of law are not buried in the graves of their ancestors but by themselves. It is better to die here, so that I may be buried with my ancestors.” (I Kings 2:30–31:) “Then Benaiah brought back word unto the king.... So the king said to him, ‘Do as he has spoken, strike him down and bury him.’” Why was he killed? Because his (Solomon's) father, David, had ordered him [to do] so (in I Kings 2:5), “Moreover, you also know what Joab ben Zeruiah did to me.” What did he do to him? You find that, when David wrote to Joab (in II Sam. 11:15), “Set Uriah in the front line [where the fighting is the fiercest]...,” he did so, and he was killed. All the army leaders assembled against Joab, as [Uriah] was the head of the warriors, as stated of him (in II Sam. 23:39), “Uriah the Hittite, [was one of all] thirty-seven [leaders].” He showed them the document. It is therefore stated (in I Kings 2:5), “What Joab ben Zeruiah] did to me.” (I Kings 2:5, cont.:) “And what he did to the two commanders of Israel's forces, to Abner ben Ner and to Amasa ben Jether, he killed them.” All of Israel had been of the opinion that David had ordered him to kill [Abner] because Abner was Saul's cousin. And for that reason David arose and cursed Joab, when he said (in II Sam. 3:29), “may the house of Joab never lack [one with a discharge, a leper, one who grasps the crutch,³⁶Modern translations commonly understand these words to mean, A MALE WHO HANDLES THE SPINDLE, but the midrash understands them in the sense given here. one who falls by the sword, and one lacking bread].” Then all Israel was appeased,³⁷Rt.: PYS. Cf. Gk.: peisai (“to have persuaded”). when they knew that there was no [authorization] from David. So David ordered his son, Solomon, to kill him, because Joab was the son of David's sister, and he sought to approach him to the world to come.³⁸If he received punishment in this world, his deed would no longer bar him from doing so. When Solomon sought to kill him, Joab said to Benaiah, “Go and tell Solomon, ‘Do not sentence me with two judgments. If you are killing me, take off from me the curses with which your father, David, cursed me; and if not, leave me with his curses.’” Immediately (in I Kings 2:31), “So the king said to him, ‘Do as he has spoken, strike him down and bury him.” R. Judah has said, “All curses with which David cursed Joab were all fulfilled in David's seed.”³⁹yQid. 1:7 (61a); cf. above, Gen. 7:7; ‘Arakh. 16a. One with a discharge [was fulfilled in] Rehoboam ben Solomon (according to I Kings 12:18 = II Chron. 10:18), “then King Rehoboam succeeded in mounting his chariot (merkavah).” It also says concerning one with a discharge (in Lev. 15:9), “And any saddle (merkav) on which the one with a discharge rides [shall be unclean].” A leper [was fulfilled in] Uzziah, of whom it is stated (in II Kings 15:5), “and he was a leper until the day of his death.” One who grasps the crutch [was fulfilled in] Asa, of whom it is written (in I Kings 15:23), “however in his old age he became diseased in his feet,” where (he became like a woman, as) gout⁴⁰Gk.: podagra; Lat.: podagra. had seized him. One who falls by the sword [was fulfilled in] Josiah, of whom it is written (in II Chron. 35:23), “Then the archers shot King Josiah.” Moreover, Rav Judah has said that his whole body was like a sieve. And Rav said, “They thrust iron lances⁴¹Gk.: longchai. into him, until they had perforated him like a sieve.” And one lacking bread [was fulfilled in] Jehoiachin, of whom it is stated (in II Kings 25:30 = Jer. 52:34), “And for his food allowance a regular food allowance was given to him from the king, from the table of Evil-Merodach.” You also find that as long as Jehoiada lived, Joash did the will of his Creator, as stated (in II Kings 12:3 // II Chron. 24:2), “And Jehoash did what was right in the eyes of the Lord all his days as the priest Jehoiada instructed him.” (II Chron. 24:17:) “Now after the death of Jehoiada, the princes of Judah came and bowed low to the king, and the king hearkened unto them,” in that he took it upon himself to make an idol. Therefore (according to vs. 24), “they inflicted judgments on Joash.” Now for what was Abner punished? It was because he had made light and an amusement (rt.: shq), the blood of the young men, as stated (in II Sam. 2:14), “Then Abner said unto Joab, ‘Please let the young men arise and play (rt.: shq) before us.’”⁴²The result of their “playing” was that they all killed each other. And there are also those who say it was because he put his name before the name of David, as stated (in II Sam. 3:12), “Then Abner sent messengers unto David where he was, saying, ‘To whom does the land belong?’” But the sages say, “It was because he did not let Saul be reconciled with David.” And our masters say, “He had the power to protest [the massacre] at Nob, the city of priests, and did not protest.”

"This will be the law of the metsora" (Leviticus 14:2). This is that which is written (Proverbs 6:16), "Six things the Lord hates; seven are an abomination to His soul" -- it's a dispute between Rabbi Meir and the rabbis. Rabbi Meir says six and seven together is thirteen. The rabbis say seven exist - the seven which is written is because the seventh is as harsh as them all put together. And which is this? This is "one who incites brothers to quarrel" (Proverbs 6:19). And these are them [the full seven]: "A haughty bearing, a lying tongue, hands that shed innocent blood; A mind that hatches evil plots, feet quick to run to evil; A false witness testifying lies, and one who incites brothers to quarrel" (Proverbs 6:17-19). And Rabbi Yochanan said, "And all of them are struck with tsaraat."

(Exod. 4:18, cont.:) AND HE SAID TO HIM: PLEASE LET ME GO AND RETURN TO MY KINSFOLK <IN EGYPT AND SEE WHETHER THEY ARE STILL ALIVE. AND JETHRO SAID TO MOSES: > [GO FOR PEACE]. Everyone of whom it is written, FOR PEACE, goes and returns; but everyone of whom it is written, GO IN PEACE, goes and does not return.⁷⁹Tanh., Exod. 1:21; Exod. R. 5:3; similarly Ber. 64a; MQ 29a. Concerning Abner it is written (in II Sam. 3:21): AND DAVID AWAY SENT ABNER, WHO WENT IN PEACE. He went and did not return, but Jethro said to Moses: GO FOR PEACE. He went and did return. Thus it is stated (in Exod. 4:18): AND JETHRO SAID TO MOSES: GO FOR PEACE.

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

"And you shall provide yourselves with cities" (Numbers 35:11), this is what the verse says, "Good and upright is the Lord, therefore He shows sinners the way." (Psalms 25:8) "Remember Your mercy, O God, and your lovingkindness." (Psalms 25:6). David said, Master of the Universe, were it not for the fact that Your lovingkindness preceded the First Man, he would not have been able to stand, as it says "For the day you eat of it [the tree of knowledge of good and evil] you will surely die" (Genesis 2:17). And You did not do this; rather, You brought him out from the Garden of Eden and he lived for 930 years(!) and only after that did he die. Why did you do that to him, to drive him out from the Garden of Eden, as it says (Genesis 3:24) "and He drove out the man"? Why was he driven out, since he brought death upon the generations, and he was sentenced to immediate death? Rather, You had mercy upon him and drove him off, just as the accidental killer is exiled to a city of refuge. Thus it says, "Remember Your mercy, O God, and Your lovingkindness, etc." Once Moshe stood and the Holy Blessed One told him, "Provide yourselves with cities...", Moshe said "Master of the Universe, this one killed by accident in the south or the north; how will he know where the city of refuge is, that he may flee to it?" God replied, "'Set for yourselves the path... [i.e. to the cities of refuge]' (Deuteronomy 19:3), orient for yourselves the path so that you will not be mistaken and find the blood avenger and he will kill you "and there will be for him no death penalty" (Deuteronomy 19:6)." He [Moshe] said again, "How?" He [God] said to him, set up for yourselves signs [istlayot] pointing to the cities of refuge, that they will know where to travel. And on every sign write "Killer to the city of refuge", as it says "prepare for yourselves the way". Thus said David, "Good and upright is the Lord, therefore He shows sinners the way." If for killers He makes a path and a road for them to flee by and be saved, all the more so for righteous! "He guides the humble in justice, and teaches the humble His way" (Psalms 25:9). "And the killer shall flee there who has killed a soul by accident" -- but not on purpose. If he kills on purpose and he says "I accidentally killed" and flees to the cities of refuge, the Holy Blessed One says, even if he flees and enters to My altar, you shall kill him, as it says (Exodus 21:14) "And if a person schemes, etc [against another, and kills him treacherously, you shall take him from My very altar to be put to death]". And who was it who fled to the altar and was killed? Yoav, as it says (I Kings 2:28) "When the news reached Joab, he fled to the Tent of the LORD [and grasped the horns of the altar]...". And it says (II Samuel 23:8) "Tahchemonite, the chief officer" -- he did not know that it is written in the Torah "And if a person schemes, etc" that he went and grasped the horns of the altar. Rather it says "Those killed by the court are not buried in the graves of their fathers, rather they alone; it is better for me that I die here and be buried in the graves of my fathers". (I Kings 3:30-31) "Benaiah reported back to the king that Joab had answered thus and thus, and the king said, 'Do just as he said; strike him down and bury him, and remove guilt from me and my father’s house for the blood of the innocent that Joab has shed.'" And why was he killed? For so David his [Shlomo's] father had commanded him -- "Further, you know what Joab son of Zeruiah did to me, what he did to the two commanders of Israel’s forces, Abner son of Ner and Amasa son of Jether: he killed them" (I Kings 2:5). What did he do to him...

He sought (to do) penitence, and spake before the Holy One, blessed be He: Sovereign of all worlds ! It is I who have sinned; forgive me, I beseech Thee, my sin. His repentance was accepted, and He said to the angel who had destroyed many (Rab) among the people: "Stay thine hand" (1 Chron. 21:15). What is the meaning of || "many" (Rab)? He said to him: Rab (the teacher) has fallen in Israel. What did the angel do? He took his sword and cleaned it with the garment of David. David saw the sword of the angel, and he trembled in all his limbs until his death (as it is said,) "But David could not go before it to inquire of God; for he was afraid because of the sword of the angel of the Lord" (1 Chron. 21:30).