Jerusalem Talmud Sotah 7:7

משנה: פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁלֶּחָג בַּשְּׁמִינִי מוֹצָאֵי שְׁבִיעִית עוֹשִׂין לוֹ בֵּימָה שֶׁלְּעֵץ בָּעֲזָרָה וְהוּא יוֹשֵׁב עָלֶיהָ שֶׁנֶּאֱמַר מִקֵּץ שֶׁבַע שָׁנִים בְּמוֹעֵד שְׁנַת הַשְּׁמִיטָּה בְּחַג הַסּוּכּוֹת בְּבוֹא כָל־יִשְׂרָאֵל לֵרָאוֹת. חַזָּן הַכְּנֶסֶת נוֹטֵל סֶפֶר הַתּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן וְהַסְּגָן נוֹתְנוֹ לַכֹּהֵן הַגָּדוֹל וְכֹהֵן גָּדוֹל נוֹתְנוֹ לַמֶּלֶךְ. וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא וְיוֹשֵׁב. אַגרִיפַּס הַמֶּלֶךְ עָמַד וְקִיבֵּל וְקָרָא עוֹמֵד וְשִׁיבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא אָחִיךָ הוּא זָֽלְגוּ עֵינָיו דְּמָעוֹת אָֽמְרוּ לוֹ אַל תִּתְיָרֵא אַגְרִיפַּס אָחִינוּ אַתָּה אָחִינוּ אַתָּה. MISHNAH: How does the reading of the king proceed? At the end of the last²¹²In the Babli, Mishnah and Talmud text, “the first day”. day of Tabernacles, on the eighth²¹³In Yerushalmi texts, the eighth day; in Babli texts, the eighth year. Cf. י. נ. אפשטיין, מבוא לנוסח המשנה,² ירושלים-תל 537 אביב ת̇ש̇כ̇ד̇, ע׳; A. Liss, ed., The Babylonian Talmud with Variant Readings, Sotah vol. 2, Jerusalem 1979, p. 196., at the end of the Sabbatical year, one makes a wooden platform²¹⁴Greek βῆμα. for him and he sits on it, as it is said²¹⁵Deuteronomy.31.10-11">Deut. 31:10–11.: “At the end of seven years, at the assembly of the Sabbatical years at the festival of Tabernacles, when all of Israel appears.” The organizer of the synagogue¹⁸³On the Temple Mount. This is a non-scriptural ceremony, purely Pharisaic, but followed, at least since Hasmonean times, even by Sadducee High Priests. takes a Torah scroll and gives it to the president of the synagogue; the president of the synagogue gives it to the Second¹⁸⁴The second in command in the Temple after the High Priest; in effect his executive officer.; the Second gives it to the High Priest, the High Priest gives it to the king. The king stands to receive it, he reads sitting down. King Agrippas²¹⁶Agrippas I, grandson of the Idumean Herod from his Jewish wife Mariamne, so that he was eligible for every office even according to the most restrictive standards (Kiddushin 4:7:1" href="/Jerusalem_Talmud_Kiddushin.4.7.1">Mishnah Qiddušin 4:7). It seems that the party who objected to an Idumean king (when he was inoffensive as Agrippas was) did base their opposition on Kiddushin 3:10:1" href="/Jerusalem_Talmud_Kiddushin.3.10.1">Mishnah Qiddušin 3:12 which states that in any lawful marriage that is not sinful, the child follows his father’s status. Therefore, the child of a convert would be a convert, even if his mother is from Jewish stock. This is the opinion opposed by the authoritative R. Yose in Kiddushin 4:7:2-3" href="/Jerusalem_Talmud_Kiddushin.4.7.2-3">Qiddušin 4:7. stood to receive, he read while standing, and the Sages praised him. When he reached “you cannot put over yourselves a strange man who is not your brother²¹⁷Deuteronomy.17.15">Deut. 17:15.”, tears flowed from his eyes. They said to him, do not fear Agrippas, you are our brother, you are our brother²¹⁸Cf. Sifry Deut. 157..

הלכה: לֹא כֵן תַּנֵּי רִבִּי חִייָה. לֹא הָֽיְתָה יְשִׁיבָה בָּעֲזָרָה אֶלָּא לְמַלְכֵי בֵּית דָּוִד בִּלְבַד. וְאָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַף לְמַלְכֵי בֵּית דָּוִד לֹא הָֽיְתָה יְשִׁיבָה בָּעֲזָרָה. תִּיפְתָּר שֶׁסָּמַךְ לֹו בַכּוֹתֶל וְיָשַׁב לוֹ. וְהָא כְתִיב וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי י֙י. אָמַר רִבִּי אַייְבוֹ בַּר נַגָּרִיי. יִישֶׁב עַצְמוֹ בַתְּפִילָּה. תַּמָּן תַּנִּינָן. יָצָאת כַּת הָרִאשׁוֹנָה וְיָֽשְׁבָה לָהּ בְּהַר הַבַּיִת. הַשְׁנִייָה בַחֵיל. וְהַשְׁלִישִׁית בִּמְקוֹמָהּ. רִבִּי נַחְמָן בְּשֵׁם רִבִּי מָנָא. מַה תַנִּינָן. יָֽשְׁבָה לָהּ בִּמְקוֹמָהּ. עָֽמְדָה לָהּ בִּמְקוֹמָהּ. HALAKHAH: Did not Rebbi Ḥiyya state²¹⁹Sotah.40b">Babli 40b,Sotah.42b">42b; Sanhedrin.101b">Sanhedrin 101b, Tamid.27a">Tamid 27a, Kiddushin.23b">Qiddušin 23b,Kiddushin.78b">78b, Yoma.25a">Yoma25a,Yoma.69b">69b.: Nobody could sit in the Temple courtyard except for kings of the Davidic dynasty, and Rebbi Immi said in the name of Rebbi Simeon ben Laqish, even the kings of the Davidic dynasty could not sit in the Temple courtyard!²²⁰How could a Maccabean or Herodian king sit in the Temple courtyard? Explain it, that he was leaning on the wall in a kind of sitting. But is it not written²²¹2S. 7:18.: “King David came and sat before the Eternal”? Rebbi Ayvo bar Naggari said, he concentrated on his prayer²²²In rabbinic Hebrew, “concentration” is יִשׁוּב הַדַּעַת “sitting of the mind”.. There²²³Pesachim 5:10:1" href="/Jerusalem_Talmud_Pesachim.5.10.1">Mishnah Pesaḥim 5:10., we have stated: The first group left and sat on the Temple Mount, the second in the Ḥel²²⁴Inside the fortification of the Temple Mount but outside the Temple precinct., and the third at its place²²⁵From the formulation of the Mishnah, it seems that the third group of people sacrificing the Passover lamb was sitting down in the Temple court while waiting for sundown.! Rebbi Naḥman in the name of Rebbi Mana: Did we state that the third sat at its place? It stood at its place!

תַּנֵּי. רִבִּי חֲנִינָה בֶּן גַּמְלִיאֵל אוֹמֵר. הַרְבֶּה חֲלָלִים נָֽפְלוּ בְּאוֹתוֹ הַיּוֹם שֶׁהֶחֱנִיפוּ לוֹ. It was stated²²⁶In the Sotah.42b">Babli, 42b, a similar disapproving statement in the name of R. Nathan.: Rebbi Ḥanina ben Gamliel says, many slain fell on the day they were flattering him.