Jerusalem Talmud Sanhedrin 2:3

משנה: מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ לֹא מֵעִיד וְלֹא מֵעִידִין אוֹתוֹ לֹא חוֹלֵץ וְלֹא חוֹלְצִין אֶת אִשְׁתּוֹ לֹא מְייַבֵּם וְלֹא מְייַבְּמִין אֶת אִשְׁתּוֹ. רִבִּי יְהוּדָה אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְיַבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם רָצָה אֵין שׁוֹמְעִין לוֹ. וְאֵין נוֹשְׂאִין אֶת אַלְמְנָתוֹ. רִבִּי יְהוּדָה אוֹמֵר. נוֹשֵׂא הוּא הַמֶּלֶךְ אַלְמְנָתוֹ שֶׁל מֶלֶךְ. שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמְנָתוּ שֶׁל שָׁאוּל שֶׁנֶּאֱמַר וָאֶתְּנָה לְךָ אֶת בֵּית אֲדֹנֶיךָ וְאֶת נְשֵׁי אֲדֹנֶךָ בְּחֵיקֶךָ׃ MISHNAH: The king does not judge⁶⁶In the theory of the Yerushalmi this is biblical law, even though historically the administration of justice was the hallmark of kingship. Historically, the explanation of the Sanhedrin.19a">Babli (19a) has much to recommend it, that the Mishnaic theory of kingship, positing total separation of the executive from the judiciary, is a reaction to the misrule of the later Hasmoneans and the Herodians., nor may one judge him;⁶⁷This would be too dangerous for judges and witnesses. he does not testify, nor may one testify against him; he does not give ḥalîṣah, nor does one give ḥalîṣah to his wife⁶⁸The ceremony would not be consistent with the dignity of his office/. He does not marry in levirate, nor may one marry his wife in levirate. Rebbi Jehudah says, if he wants to give ḥalîṣah or marry in levirate, let his good deeds be remembered. They told him, even if he wants to, one does not listen to him⁶⁹The king is obliged to sustain his dignity.. One may not marry his widow; Rebbi Jehudah says, a king may marry a king’s widow⁷⁰This seems to have been Solomon’s interpretation when he ordered Adoniah killed for asking Avishag’s hand (1K. 2:22)., since we find that David married Saul’s widow, as it is said⁷¹2S. 12:8.: I gave your master’s house to you and your master’s wives on your breast.

הלכה: מֶלֶךְ לֹא דָן וְלֹא דָנִין אוֹתוֹ כול׳. לֹא דָן. וְהָֽכְתִיב וַיְהִ֣י דָוִ֗ד עוֹשֶׂה מִשְׁפָּ֥ט וּצְדָקָ֖ה לְכָל־עַמּֽוֹ. וְתֵימַר הָכֵן. אֱמוֹר מֵעַתָּה. הָיָה דָן הַדִּין. זִיכָּה הַזַּכַּיי וְחִייֵב הַחַייָב. הָיָה הַחַייָב עָנִי נוֹתֵן לוֹ מִשֶּׂלּוֹ. נִמְצָא עוֹשֶׂה דִין לָזֵה וּצְדָקָה לָזֵה. רִבִּי אוֹמֵר. הָיָה דָּן וְזִיכָּה הַזַכַּיי וְחִייֵב הַחַייָב. מַעֲלֶה עָלָיו הַמָּקוֹם כִּילּוּ עָשָׂה צְדָקָה עִם הַחַייָב שֶׁהוֹצִיא גְזֵילָה מִיָּדוֹ. HALAKHAH: “The king does not judge, nor may one judge him;” etc. But is it not written⁷²2S. 8:15.: David administered justice and charity for his entire people, and you say so? One has to say that he judged by the law, cleared the innocent and condemned the guilty. ⁷³Sanhedrin.6b">Babli 6b, the statements to the end of the paragraph. Deut. rabba 5(3). If a poor person was found liable, he paid from his own money; in that he was administering justice for one party and charity for the other. Rebbi said, if somebody judged, cleared the innocent and condemned the guilty, the Omnipresent will credit him with acting charitably with the guilty by taking the ill-gotten goods out of his hand⁷⁴Rebbi (in Deut. rabba Rav Nahman) objects to the first explanation since essentially it is a dishonest way of solving disputes. He declares correct judgment in money matters to be an exercise in charity. Cf. Sanhedrin 1:1:25" href="/Jerusalem_Talmud_Sanhedrin.1.1.25">Chapter 1, Note 82..

וְלֹא דָנִין אוֹתוֹ. עַל שֵׁם מִ֭לְּפָנֶיךָ מִשְׁפָּטִ֣י יֵצֵ֑א. רִבִּי יִצְחָק בְּשֵׁם רִבִּי. הַמֶּלֶךְ וְצִיבּוּר נִידּוֹנִין לְפָנָיו בְּכָל־יוֹם. שֶׁנֶּאֱמַר. לַעֲשׂ֣וֹת ׀ מִשְׁפַּ֣ט עַבְדּ֗וֹ וּמִשְׁפַּ֛ט עַמּ֥וֹ יִשְׂרָאֵ֖ל דְּבַר־י֥וֹם בְּיוֹמֽוֹ׃ “One may not judge him.” Because from You my judgment will come⁷⁵Psalms.17.2">Ps. 17:2. Only God judges the king.. Rebbi Isaac in the name of Rebbi: To provide the judgment of His servant and the judgment of His people Israel day by day⁷⁶1K. 8:59..

רִבִּי יוּדָן אוֹמֵר אִם רָצָה לַחֲלוֹץ וּלְייַבֵּם זָכוּר לְטוֹב. אָמְרוּ לוֹ אִם אַתְּ אוֹמֵר כֵּן נִמְצֵאתָ פוֹגֵם כְּבוֹד הַמֶּלֶךְ. “Rebbi Jehudah says, if he wants to give ḥalîṣah or marry in levirate, let his good deeds be remembered.” They told him, if you say so, you injure the king’s prestige.

אֵין נוֹשְׂאין לֹא אַלְמָנָתוּ וְלֹא גְרוּשָׁתוֹ שֶׁלְּמֶלֶךְ. עַל שֵׁם וַתִּֽהְיֶי֧נָה צְרוּרוֹת עַד־י֥וֹם מוּתָן אַלְמְנ֥וּת חַיּֽוּת׃ רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹחָנָן. מְלַמֵּד שֶׁהָיָה דָוִד מְקַלְעָתָן וּמְקַשְׁטָתָן וּמַכְנִיסָן לְפָנָיו בְּכָל־יוֹם וְאוֹמֵר לְיִצְרוֹ הָרַע. תִּאַבְתָּה דָבָר הָאָסוּר לָךְ. חַיֶּיךָ שֶׁאֲנִי מַתְאִיבְךָ דָּבָר הַמּוּתָּר לָךְ. רַבָּנִין דְּקַיְסָרִין אָֽמְרִין. אֲסוּרוֹת מַמָּשׁ הָיוּ. וּמַה כְלֵי הֶדְיוֹט שֶׁנִּשְׁתַּמֵּשׁ בָּהֶן הֶדְיוֹט אָסוּר לַמֶּלֶךְ לְהִשְׁתַּמֵּשׁ בּוֹ. כְּלֵי הַמֶּלֶךְ שֶׁנִּשְׁתַּמֵּשׁ בּהֶן הֶדְיוֹט אֵינוֹ דִין שֶׁיְּהֵא הַמֶּלֶךְ אָסוּר לְשַׁמֵּשׁ בָּהֶן. One marries neither the king’s widow nor his divorcee, because they were secluded to the day of their death, living in widowhood⁷⁷2S. 20:3, speaking of David’s concubines with whom Absalom had slept in public.. Rebbi Jehudah bar Pazi in the name of Rebbi Joḥanan: This teaches⁷⁸He reads צְרוּרוֹת not as “bound” but “tied, braided”. that David had them braided and adorned, and brought them before himself every day and told his evil inclination, you desire something which is forbidden to you;⁷⁹Since the concubines were not legally his wives, Absalom sinned by raping them, but they remained permitted to David by rabbinic rules. It was voluntarily that David refrained from sleeping with them. by your life, I shall make you desire what is permitted to you. The rabbis of Caesarea said, they actually were forbidden to him. If a private person’s vessel used by a private person is forbidden for the king’s use⁸⁰Since the king is prohibited from marrying his childless brother’s widow, it follows that the only women permitted to a king are either virgins or widows and divorcees of kings., a fortiori the king is forbidden to use the king’s vessels which were used by a private person.

רִבִּי יוּדָן אוֹמֵר. נוֹשֵׂא הַמֶּלֶךְ אַלְמָנַת הַמֶּלֶךְ. שֶׁמָּצִינוּ בְדָוִד שֶׁנָּשָׂא אַלְמָנַת שָׁאוּל. שֶׁנֶּאֱמַר. וָֽאֶתְּנָ֨ה לְךָ֜ אֶת־בֵּ֣ית אֲדֹנֶ֗יךָ וְאֶת־נְשֵׁ֤י אֲדֹנֶ֙יךָ֙ בְּחֵיקֶ֔ךָ. זוֹ רִצְפָּה וַאֲבִיגַיִל וּבַת שֶׁבַע. “Rebbi Jehudah says, a king may marry a king’s widow, since we find that David married Saul’s widow, as it is said: I gave your master’s house to youand your master’s wives on your breast.” This refers to Riṣpah⁸¹Saul’s concubine, cf. Yevamot 2:4:9" href="/Jerusalem_Talmud_Yevamot.2.4.9">Yebamot 2:4, Note 116., Abigail and Batseba⁸²These two examples refer to the preceding paragraph and show that the argument of the rabbis of Caesarea is wrong. David married Abigail, Nabal’s widow, when already he claimed kingship (in the interpretation of the next paragraphs) and Batseba, Uriah’s widow, when actually he was king..

שְׁלֹשָׁה בָנִים הָיוּ לְחֶצְרוֹן. דִּכְתִיב וּבְנֵ֥י חֶצְר֭וֹן יְרַחְמְאֵ֥ל וְאֶת־רָ֖ם וְאֶת־כְּלוּבָֽי׃ הוּא יְרַחְמְאֵל קַדְמוֹי אֶלָּא שֶׁנָּשָׂא אִשָּׁה גּוֹיָה לְהִתְעַטֵּר בָּהּ. דִּכְתִיב וַתְּהִ֨י אִשָּׁ֥ה אַחֶ֛רֶת לִֽירַחְמְאֵ֖ל וּשְׁמָ֣הּ עֲטָרָ֑ה הִ֖יא אֵ֥ם אוֹנָֽם׃ שֶׁהִכְנִיסָה אֲנִינָה לְתוֹךְ בֵּיתוֹ. וְרָ֖ם הוֹלִ֥יד אֶת־עַמִּֽינָדָֽב׃ וְעַמִּֽינָדָב֙ הוֹלִ֣יד אֶת־נַחְשׁ֔וֹן וְנַחְשׁ֖וֹן הוֹלִ֥יד אֶת־שַׂלְמָֽה׃ וְשַׂלְמוֹן֙ הוֹלִ֣יד אֶת בּוֹעַז וּבוֹעַז נָשָׂא אֶת רוּת. ⁸³This paragraph is inserted as preface to the story about Nabal and David, induced by the mention of Abigail in the preceding sentence.Ḥeṣron had three sons, as it is written⁸⁴A shortened quote from 1Chr. 2:9.: The sons of Ḥeṣron Yeraḥmeël, and Ram, and Kelubai⁸⁵He is Kaleb ben Hesron, presumed ancestor of Nabal.. Yerahmeël should have been first,⁸⁶As the firstborn, he should be first in the genealogical list, but his descendants are listed last, vv. 25 ff. The role of firstborn was taken over by Ram, the ancestor of David. but he married a Gentile woman to crown himself with her, as it is written⁸⁷1Chr. 2:26.: Yerahmeël had another⁸⁸Interpreting “another” as “foreign”.wife; her name was Crown, she is the mother of Onam, for she brought deep sorrow to his house⁸⁹Deriving אוֹנָם from the root אנה “to be in deep sorrow”.. And Ram fathered Amminadav, Amminadav fathered Naḥshon, Naḥshon fathered Salma, Salmon fathered Boaz⁹⁰Ruth.4.19-21">Ru. 4:19–21, but probably 1Chr.2:10–11 was intended., and Boaz married Ruth.

הֵא נָבָל אֲתִי מִן דִּכְלוּבָי. אֲמַר נָבָל. לֵית בְּיִשְׂרָאֵל בַּר טָבִין סַגִּין מִינִּי. הָדָא הִיא דִכְתִיב וְאִ֨ישׁ בְּמָע֜וֹן וּמַֽעֲשֵׂ֣הוּ בַכַּרְמֶ֗ל וְהָאִישׁ֙ גָּד֣וֹל מְאֹ֔ד וְה֥וּא כָלִיבִּי׃ דַּאֲתִי מִן כְּלוּבָי. וַיִּשְׁמַ֥ע דָּוִד֭ בַּמִּדְבָּ֑ר כִּֽי־גוֹזֵז נָבָ֖ל. וַֽאֲמַרְתֶּ֥ם כֹּ֖ה לֶחָ֑י. לְקִיּוּמָא. וְאַתָּ֤ה שָׁלוֹם֙ וגו׳. אָמַר רִבִּי יוּסְטָּא בַר שׁוּנֵם. נַעֲשׂוּ מַחֲנֶה. וַיַּ֙עַן נָבָ֜ל אֶת־עַבְדֵ֤י דָוִד֙ וגו׳. וּמְנַיִין לְדִינֵי נְפָשׁוֹת שֶׁמַּתְחִילִין מִן הַצַּד. תַּנָּא שְׁמוּאֵל הַזָּקֵן קוֹמֵי רִבִּי אָחָא. וַיֹּאמֶר֩ דָּוִ֨ד לַֽאֲנָשָׁ֜יו וגו׳. וַיָּ֥עַט בָּהֶֽם. מָהוּ וַיָּ֥עַט בָּהֶֽם. אַפְחִין בְּמִילִּין. וְעַתָּ֗ה דְּעִ֤י וּרְאִי֙ מַֽה־תַּֽעֲשִׂ֔י׃ וַתִּפְגּוֹשׁ אוֹתָֽם׃ גִּילַּת שׁוֹקָהּ וְהָֽלְכוּ לְאוֹרָהּ. וַתִּפְגּוֹשׁ אוֹתָֽם׃ הוּקְרוּ כוּלָּם. וחד אָמַ֗ר אַךְ֩ לַשֶּׁ֨קֶר שָׁמַ֜רְתִּי וגו׳. מַשְׁתִּ֥ין בְּקִֽיר׃ מָה עִיסְקֵיהּ דְּכַלְבָּא מַשְׁתִּין בְּכָתְלָא. אֲפִילוּ עַל כַּלְבָּא לֵי נָא חַיִיס. וַתֵּ֤רֶא אֲבִיגַ֙יִל֙ אֶת־דָּוִ֔ד וגו׳. אָֽמְרָה לֵיהּ. מָרִי דָוִד. אֲנָא מֶה עָֽבְדִית. בָּנַיי מָה עָֽבְדוֹן. בְּעִירַיי מָה עֲבַד. אָמַר לָהּ. מִפְּנֵי שֶׁקִּילֵּל מַלְכוּת דָּוִד. אָֽמְרָה לֵיהּ. וּמֶלֶךְ אַתָּה. אָמַר לָהּ. וְלֹא מָשְׁחֵנִי שְׁמוּאֵל לְמֶלֶךְ. אָֽמְרָה לוֹ. עַדַּיִין מוֹנֵיטָה דְּמָרָן שָׁאוּל קַייָם. וַֽאֲנִי֙ אֲמָ֣תְךָ֔. מְלַמֵּד שֶׁתְּבָעָהּ לְתַשְׁמִישׁ. מִיַּד הוֹצִיאָה כִתְמָהּ וְהֶרְאָת לוֹ. אָמַר לָהּ. וְכִי רוֹאִין כְּתָמִין בַּלָּיְֽלָה. אָֽמְרָה לֵיהּ. וְלֹא יִשְׁמְעוּ אָזְנֵיךָ מַה שֶׁפִּיךָ מְדַבֵּר. כְּתָמִין אֵין רוֹאִין בַּלָּיְֽלָה וְדִינֵי נְפָשׁוֹת דָּנִין בַּלָּי‍ְֽלָה. אָמַר לָהּ. כְּבָר נִגְמַר דִּינוֹ מִבְּעוֹד יוֹם. אָֽמְרָה לוֹ. וְלֹֽא־תִהְיֶה֣ זֹ֣את ׀ לְךָ֡ לְפוּקָה֩. ⁹¹A Hebrew version of most of the story is in Midrash Samuel (ed. Buber) 25. This Nabal⁹²“Scoundrel”. But the name seems to be Arabic نبل “possessed of superior qualities, generous, noble.” was a descendant of Kelubai. Nabal said, nobody in Israel comes from a better family than I. That is what is written⁹³1S. 25:2.: A man from Maˋon had his business in Karmel; the man was exceedingly rich, a Kalebite, a descendant of Kelubai. David heard in the prairie that Nabal was shearing⁹⁴1S. 25:4.. Tell him, to life⁹⁵1S. 25:6.! For long life. Peace be with you, etc. Rebbi Justus from Sunem said, they formed a camp⁹⁶This is a side remark; it is more explicit in Erubin 1, 19c l. 75. In v. 4, it is stated that David sent 10 men to Nabal; in v. 6 it is stated they encamped. He concludes that the legal definition of a camp (for the religious obligations in wartime) refers to a minimum of 10 men.. Nabal answered David’s servants⁹⁷1S. 25:10., etc. From where that in criminal trials the voting starts from the side? Samuel the Elder stated before Rebbi Aḥa: David told his men⁹⁸1S. 25:13. The argument is quoted in the Sanhedrin.36a">Babli, 36a, in the name of R. Johanan. The verse explains that David told his men to gird their swords; he girded his sword last. This is read to mean that he first polled his men whether Nabal should be executed for the crime of lèse-majesty; he gave his vote last., etc. He flew at them⁹⁹1S. 25:14.. What means he flew at them? He made them fly with words¹⁰⁰Rashi quotes this in his Commentary to the verse.. Now know this and consider what to do¹⁰¹1S. 25:17.. She fell in with them¹⁰²1S. 25:20., she bared her thigh and they walked by its light¹⁰³Since in v. 3 she is described as a radiant beauty.. She fell in with them, they all were recognizable¹⁰⁴In the dark of the night.. [David] said, was it in vain that I watched¹⁰⁵1S. 25:21., etc.? Pissing on a wall¹⁰⁶1S. 25:22.; why does he refer to the dog pissing on a wall? Even with the dog I shall not have mercy. Abigail saw David¹⁰⁷1S. 25:23., etc. She told him, my lord David, what did I do, what did my children do, what did my animals do? He answered her, because he insulted the kingdom of David. She asked him, are you a king? He told her, did not Samuel anoint me as king? She answered him, our Lord’s Saul‘s coin¹⁰⁸Latin moneta. is still circulating. And I am your servant¹⁰⁹1S. 25:25.; this proves that he asked her for sex¹¹⁰Since in each sentence she repeats that she only is his servant, she has to emphasize that she is not going to be his companion.. Immediately, she brought out her stains¹¹¹Indicating that she was not available since she was menstruating, and treating him as a rabbi, competent to decide whether blood was menstrual or not (cf. Introduction to Tractate Niddah.) and showed him. He said, does one investigate stains in the night? She retorted, may your ears hear what your lips say! Stains one does not investigate in the night, does one judge capital cases in the night? He answered, his sentence was already passed in daytime. She retorted, may this not be פוּקָה for you¹¹²1S. 25:31..

אָמַר רִבִּי לָֽעְזָר. פִּיקְפּוּקֵי דְּבָרִים הָיָה שָׁם. רִבִּי לֵוִי הֲוָה עֲבַר פַּרְשָׁתָא. וַהֲוָה רִבִּי זְעִירָא מְפַקֵּד לַחֲבֵרַייָא. עֲלוֹן וְשָֽׁמְעוֹן קָלֵיהּ דְּרִבִּי לֵוִי דְרַשׁ. דְּלֵית אֶיפְשַׁר לֵיהּ דְּהוּא מַפְקָא פַרְשָׁתָא דְלָא רִיבָוווֹן. עָאַל וַמַר לוֹן. לָא. וּשְׁמַע רִבִּי זְעִירָא וָמַר. אוּף בַּאֲגַדְתֵּיה אִית רִיבְּווֹן. לְפוּקָה֩. פִּיקְפּוּקֵי דְּבָרִים הָיָה שָׁם. ¹¹³A paragraph inserted to discuss the meaning of the hapax פּוּקָה. It is assumed that the root פק is the same which appears reduplicated in the rabbinic Hebrew verb פקפק (“to doubt”, Arabic “to dote”). In the Babli, a parallel argument is in Megillah.14b">Megillah14b. Rebbi Eleazar said, matters of reproach are there. Rebbi Levi was reviewing the lesson, when Rebbi Zeˋira commanded the colleagues to come and hear the voice of Rebbi Levi sermonizing, for it was impossible that the lesson would be finished without new insight. He came and told them, not be; Rebbi Zeˋira heard it and said, even in his aggadah there is new insight. לְפוּקָה matters of reproach are there.

אָֽמְרָה לֵיהּ. כַּד תִּיפּוּק פִּקְפּוּתָךְ יְהוּ אוֹמְרִים עָלֶיךָ. שׁוֹפֵךְ דָּמִים אַתְּ. וּלְמִכְשׁוֹל עָוֹן. אַתָּה עוֹמֵד לְהִיכָּשֵׁל בְּאֵשֶׁת אִישׁ. מוטָּב אַחַת וְלֹא שְׁתַּיִם. עֲתִידָה רוֹבָה מִן הָדָה מַייְתֵי לֹא תְהֵא דָא כְדָא. וְלִשְׁפּוֹךְ דָּם. עוֹמֵד אַתָּה לִמְלוֹךְ עַל יִשְׂרָאֵל וְהֵן אוֹמְרִים עָלֶיךָ. שׁוֹפֵךְ דָּמִים הָיָה. וְהָדָא דְתֵימַר. כָּל־הַמְקַלֵּל מַלְכוּת בֵּית דָּוִד חַייָב מִיתָה. אַדַּיִין מְחוּסָּר כִּסֵּא אַתְּ. וְזָכַרְתָּ֖ אֶת־אֲמָתֶֽךָ׃ מְלַמֵּד שֶׁפָּֽקְרָה עַצְמָהּ. וְכֵיוָן שֶׁפָּֽקְרָה עַצְמָהּ פְּגָמָהּ הַכָּתוּב. בְּכָל־קִרְייָא אַתְּ קְרִי אֲבִיגַיִל בַּר מֵהָדֵין פְּסוּקָא וַיֹּ֥אמֶר דָּוִד֭ לַֽאֲבִיגַ֑ל בָּר֤וּךְ יי. מִבּ֣וֹא בְדָמִ֔ים. דַּם נִידָּה וּשְׁפִיכוּת דָּמִים. She told him, when you emerge from your tribulations, one will say of you that you that you are a murderer. And a stumbling block for sin^112,1S. 25:31.¹¹⁴In the verse: a stumbling block of my lord’s heart.. You are set up to stumble over a married woman, better one than two. In the future it will be enough to bring one, and not to add spilling blood. Are you ready to rule over Israel when they will say about you that you were a spiller of blood? Even though anybody who curses the dynasty of David incurs the death penalty¹¹⁵In imitation of Roman law; Megillah.14a">Babli Megillah 14a., still you are missing the throne. But remember your servant¹¹²1S. 25:31., this proves that she showed herself licentious¹¹⁶She indicated her desire to be his wife when she still was married to Nabal.. Since she showed herself licentious, the verse damaged her. In all verses one reads Abigail, except for this verse¹¹⁷1S. 25:32.: David said to Abigal, praised be the Eternal, etc., to come into blood guilts, the blood of menstruation and the spilling of blood¹¹⁸1S. 25:33; explaining the plural “bloods” used in the verse. Megillah.14b">Babli Megillah14b..