Jerusalem Talmud Sanhedrin 2:4

משנה: מֵת לוֹ מֵת אֵינוֹ יוֹצֵא מִפֶּתַח פַּלָטוֹרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר אִם רוֹצֶה לָצֵאת אַחַר הַמִּיטָּה יוֹצֵא שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִיטָּתוֹ שֶׁל אַבְנֵר שֶׁנֶּאֱמַר וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּיטָּה. אָמְרוּ לוֹ לֹא הָיָה הַדָּבָר אֶלָּא לְפַייֵּס. וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסוּבִּין עַל הָאָרֶץ וְהוּא מֵיסֵב עַל הַדַּרְגֵּשׁ׃ MISHNAH: If a relative of his¹¹⁹The king’s. died, he does not leave his palace¹²⁰Latin palatium, “palace”. The ending -orium may have been added in parallel to praetorium “official residence of the governor of a province”.. Rebbi Jehudah says, if he wants to follow the bier, he may follow it, as we find that David followed Abner’s bier, as it is said¹²¹2S.3:31.: King David followedthe bier. They told him, this was only to quiet¹²²To quell rumors that the king was involved in Abner’s murder.. When one brings him the first meal⁶⁰Mourners are not permitted to prepare their own first meal after the burial. The people who bring him the food are supposed to eat with him. This is an Amoraïc statement in the Babli (Moˋed qatan 27b) but is implied as an ancient custom in 2S.3:35, Ezekiel.24.17">Ez. 24:17., the people sit in a circle on the floor and he sits in their circle on a couch¹²³For the particular kind of couch mentioned here; cf. Berakhot 3:1:8" href="/Jerusalem_Talmud_Berakhot.3.1.8">Berakhot 3:1, Note 31..

הלכה: מֵת לוֹ מֵת אֵינוֹ יוֹצֵא מִפֶּתַח פַּלָטוֹרִין שֶׁלּוֹ. הָדָא אָֽמְרָה. דַּרְגֵּשׁ יֵשׁ בּוֹ מִשּׁוּם כְּפִייַת הַמִּיטָּה. הַמֶּלֶךְ אֵינוֹ חַייָב בִּכְפִייַת הַמִּיטָּה. HALAKHAH: “If a relative of his died, he does not leave his palace.” This implies that a dargesh is included in overturning one’s bed¹²⁴Since it is mentioned that the king is required to sit on a dargesh when receiving condolence visits, one implies that no other mourner may sit on this kind of couch since the king in mourning is not required to sit or sleep on an overturned coach. However, it is spelled out elsewhere (Berakhot 3:1:8" href="/Jerusalem_Talmud_Berakhot.3.1.8">Berakhot 3:1 Note 31, Moˋed qaṭan 5:1 83a l. 11, Nedarim 7:5 Note 49; Sanhedrin.20a">Babli Sanhedrin 20a) that a dargesh is turned 90° in contrast to other couches which are turned upside down.. The king is not required to overturn his bed.

אִית תַּנָּיֵי תַנֵּי. הַנָּשִׁים מְהַלְּכוֹת תְּחִילָּה וְהָאֲנָשִׁים אַחֲרֵיהֶם. וְאִית תַּנָּיֵי תַנֵּי. אֲנָשִׁים תְּחִילָּה וְהַנָּשִׁים אַחֲרֵיהֶם. מָאן דָּמַר הַנָּשִׁים תְּחִילָּה. שֶׁהֵן גָּֽרְמוּ מִיתָה לָעוֹלָם. מָאן דָּמַר הָאֲנָשִׁים תְּחִילָּה. מִפְּנֵי כְבוֹד בְּנוֹת יִשְׂרָאֵל שֵׂלֹּא יְהוּ מַבִּיטִין בַּנָּשִׁים. וְהָֽכְתִיב וְהַמֶּ֣לֶךְ דָּוִ֔ד הוֹלֵךְ֭ אַֽחֲרֵ֥י הַמִּיטָּה׃ אָמְרוּ לֹא הָיָה דָּבָר אֶלָּא לְפַייֵּס. מָאן דַּהֲוָה מְפַייֵס לִנְשַׁייָא הֲוָה מְפַייֵס לְגוּבְרַיָא וּמָאן דַּהֲוָה מְפַייֵס לְגוּבְרַיָא הֲוָה מְפַייֵס לִנְשַׁייָא. Some Tannaïm state¹²⁵Gen. rabba 17(13).: Women go first¹²⁶In a funeral procession, they precede the bier., after them men. But some Tannaïm state: Men first, women after them. He who says women first, since they caused death to the world. He who says men first, for the honor of the daughter of Israel, lest people¹²⁷The onlookers. look at women. But was it not written: King David followed the bier^121,2S.3:31.¹²⁸In v. 32 it says that David cried at Abner’s grave, and so did the entire people; entire includes women. But it still is undecided who went first. In the Sanhedrin.20a">Babli, 20a, the verse is quoted as proof that the women must have preceded the bier since the king immediately followed it.. They said, this was only to quiet. Whoever was calming the women was calming the men, and whoever was calming the men was calming the women.

כְּתִיב וַיִּסּוֹב דָּוִד וגו׳. מָהוּ הָרֵיקִים. אָמַר רִבִּי בָּא בַּר כַּהֲנָא. הָרֵיקִים שֶׁבָּרֵיקִים זוֹ אָרְכֵסְטֵס. אָֽמְרָה לוֹ. הַיּוֹם נִגְלָה כְבוֹד בֵּית אַבָּא. אָֽמְרוּ עָלָיו עַל בֵּית שָׁאוּל שֶׁלֹּא רָאוּ אוֹתָן לֹא עֵקֶב וְלֹא גוֹדֶל מִימֵיהֶן. הָדָא הִיא דִכְתִיב וַ֠יָּבֹא אֶל־גִּדְר֨וֹת הַצֹּ֤אן. רִבִּי בּוּן בֵּרִבִּי לָֽעְזָר. גָּדֵר לִפְנִים מִגָּדֵר הָיָה. וַיָּבֹ֥א שָׁא֖וּל לְהָסֵ֣ךְ אֶת־רַגְלָי֑ו. הֲוָה חֲמִי לֵיהּ מְשַׁלְשֵׁל צִיבְחַד וּמְסַלֵּיק צִיבְחַד. אֲמַר. אָרוּר מַגַּע בְּהָדֵין צְנִיעָה. הָדָא דוּ מַר לֵיהּ. הִנֵּה֩ הַיּ֨וֹם הַזֶּ֜ה אֲשֶׁר רָא֣וּ עֵינֶ֗יךָ וגו׳. וָאָחֻס עָלֶיךָ אֵין כָּתוּב כָּאן אֶלָּא וַתָּ֣חָס עָלֶי֑ךָ. צְנִיעוּתָךְ הִיא חָסָה עָלֶיךָ. וַיֹּ֣אמֶר דָּוִד֘ אֶל־מִיכַל֒ וגו׳. וְעִם הָֽאֲמָהוֹת֙ אֲשֶׁ֣ר אָמַ֔רְתְּ עִמָּם֭ אִכָּבֵֽדָה׃ שֶׁאֵינָן אֲמָהוֹת אֶלָּא אִימָּהוֹת. וּבַמֶּה נֶעֶנְשָׁה. וּלְמִיכַל֙ בַּת־שָׁא֔וּל לֹֽא־הָ֥יָה לָהּ֖ ווָלֶד. וְהָֽכְתִיב וְהַשִּׁשִּׁ֣י יִתְרְעָ֔ם לְעֶגְלָה֖ אִשְׁתּוֹ. אֶלָּא שֶׁגָּעַת כְּעֶגְלָה וָמֵתָה. ¹²⁹A somewhat more explicit version of this is in Sukkah 5:4:2-4" href="/Jerusalem_Talmud_Sukkah.5.4.2-4">Sukkah 5:4 (55c l. 7); a different version of this and the following paragraphs is found in the last part of Num. rabba 4. It is written: David turned¹³⁰1Chr. 16:43. Probably what was intended was 2S. 6:20 (correctly quoted in Sukkah), the end of the story of the transfer of the Ark to the City of David.. Who are the “empty ones”¹³¹2S. 6:20, where Michal criticizes David for dancing in the street.? Rebbi Abba bar Cahana said, the most empty one, that is the dancer¹³²Greek ὀρχηστής, οῦ, ὁ.. She told him, today the honor of my father’s house became obvious. One said about the family of Saul that one never saw a heel or a thumb of them. That is what is written: He came to the sheep fences¹³³1S. 24:3.. Rebbi Abun ben Rebbi Eleazar: That was a fence inside a fence¹³⁴This explains the plural used in the verse and shows that Saul went to relieve himself in the cave guarded from the outside by a double fence. In the Berakhot.62b">Babli, Berakhot62b, this is quoted as tannaitic text.. Saul came to spread his feet¹³³1S. 24:3.. He saw him how he lifted a little and covered a little. He said, one who would touch such modesty would be cursed. That is what he told him, behold, what your eyes saw today¹³⁵1S. 24:10., etc. Is it not written “I had mercy on you” but it had mercy on you¹³⁵1S. 24:10., your modesty had mercy on you. David told Michal¹³⁶2S. 6:21., etc. With the servant girls you mentioned, with them I shall be honored¹³⁷2S. 6:22., for they are not servant girls but mothers. How was she punished? Michal, Saul’s daughter, had no child¹³⁸2S. 6:23. The verse ends: up to the day of her death, implying that she died in childbirth., But is it not written: The sixth Yitreˋam, of his wife Calf¹³⁹2S. 3:5. Only Michal is called “David’s wife” (1S. 25:44). The problem that Yitreˋam was born in Hebron is not addressed; it is discussed in the Sanhedrin.21a">Babli, 21a.. She mood like a calf and died.

אֵין לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁבִּיזֶּה עַצְמוֹ עַל הַמִּצְוֹת יוֹתֵר מִדָּוִד. מִפְּנֵי מַה בִּיזֶּה עַצְמוֹ עַל הַמִּצְוֹת. שֶׁהָיוּ מַבִּיטִין בָּאָרוֹן וּמֵתִים. דִּכְתִיב וַיַּ֞ךְ בְּאַנְשֵׁ֣י בֵֽית־שֶׁ֗מֶשׁ וגו׳. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. וַיַּ֤ךְ בָּעָם֙ שִׁבְעִ֣ים אִ֔ישׁ זוֹ סַנְהֶדְרִין. וַחֲמִשִּׁים אֶ֖לֶף שֶׁהָיוּ שְׁקוּלִין כְּנֶגֶד חֲמִשִּׁים אֶלֶף. וְחַד אָמַר. וַיַּ֤ךְ בָּעָם֙ שִׁבְעִ֣ים אִ֔ישׁ זוֹ סַנְהֶדְרִין. וַחֲמִשִּׁים אֶ֖לֶף מֵעַם הָאָרֶץ. כְּתִיב שִׁ֥יר הַמַּֽעֲל֗וֹת לְדָ֫וִ֥ד יי לֹא־גָבַ֣הּ לִ֭בִּי בְּשָׁעָה שֶׁמְשָׁחֵנִי שְׁמואֵל. וְלֹא־רָמ֣וּ עֵינַיי בְּשָׁעָה שֶׁהָרַגְתִּי אֶת גּוֹלְיַת. וְלֹֽא־הִלַּ֓כְתִּי ׀ בִּגְדוֹלוֹת בְּשָׁעָה שֶׁהֶעֱלֵיתִי הָאָרוֹן. וּבְנִפְלָא֣וֹת מִמֶּֽנִּי בְּשָׁעָה שֶׁהֶחֱזִירוּנִי לְמַלְכוּתִי. אֶלָּא אִם־לֹ֤א שִׁיוִּיתִי וְדֽוֹמַ֗מְתִּי כְּגָמוּל עֲלֵ֣י אִמּ֑וֹ כַּגָּמוּל עָ֘לַ֣י נַפְשִֽׁי. כָּהֵן יְנֻקָא דִּנְחִית מִמְּעֵי אִימֵּיהּ כֵּן הֲווָת נַפְשִׁי עָלַי. ¹⁴⁰Since the preceding paragraph speaks of the introduction of the Ark into Jerusalem, one continues with sermons about the Ark. no person in Israel was abasing himself before the Commandments more than David. Why was he abasing himself before the Commandments? Because people were looking at the Ark and dying, as it is written¹⁴¹1S. 6:19. There, it is stated explicitly, because they were staring at the Eternal’s ark.: He smote of the people of Bet Shemesh, etc. Rebbi Ḥanina and Rebbi Mana¹⁴²A different interpretation is in the Sotah.35b">Babli, Sotah 35b, also by Galilean Amoraim.. One said, He smote among the people seventy men, that is the Synhedrion. And 50’000 men¹⁴³The conjunction ו is not in the masoretic text. The quote is correct in the existing mss. (Munich and Rome) of Babli Sotah, incorrect in the Bomberg Babli of 1520–23., for they were worth 50’000. The other said, He smote among the people seventy men, that is the Synhedrion. And 50’000 men from the people of the Land. It is written^143aPsalms.131">Ps. 131.: A song of ascent of David. O Eternal, my heart was not haughty when Samuel anointed me; my eyes were not overbearing when I slew Goliath; and I did not decide on matters too great when I brought up the Ark; and wonderful for me, when He brought me back to my kingdom. But rather I prayed, and silenced my soul like a baby by its mother, like a baby my soul is for me. Like a baby delivered from his mother’s womb is my soul for me.