Source: http://halakhah.com/sanhedrin/sanhedrin_20.html
Timestamp: 2019-04-18 19:14:27+00:00

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Raba expounded [in a lecture]: What is meant by the verse, And all the people came 'lehabroth' [to cause] David [to eat bread]?14 The original text was, 'lehakroth'15 but we read, 'lehabroth'. At first they intended to destroy him;16 but afterwards, [being appeased,] they gave him to eat [the comforters' meal].
For the former withstood temptation but once, while the latter, night after night, for many years.
I.e., to the moral victories gained by these men on account of the seductiveness of women.
I.e., they eschewed the pleasures of women in their eagerness to study the Torah, and so the other two mentioned immediately after.
In whose days the Law was studied even more assiduously than in the days of Moses and Joshua. V. infra 94b.
V. p. 92, n. 2.
Ibid. From which it is inferred that the women preceeded it, for it is improbable that the King would have walked in their midst.
[H] 'to dig or pierce'. Though not found so in our Bibles, it must have been in theirs. In fact, such a version was known to Saruk and R. Joseph. Kimhi (father of David) and such a form is sighted from a number of MSS, v. Kennicott; cf. marginal note of Berlin I. infra 103a.
Suspecting that he had a hand in Abner's death.
For putting the Priests of Nob to death. V. I Sam. XXII, 18.
By his act of appointing Ish-Bosheth (Saul's only surviving son) as king of Israel. Ish-Bosheth, being feeble, owed his crown entirely to Abner. He reigned two years. (II Sam II.) Six months having elapsed after be was slain, David was generally recognised as king of Israel. There is a controversy with regard to the chronology of his reign. Rashi and Tosaf. both agree that the throne of Israel remained vacant for five years, but they differ as to the time the vacancy occurred. The former maintains it took place before the reign of Ish-Bosheth.
I.e., a small couch not used for rest, but placed in the home merely as an omen of good fortune.
I.e., it was not necessary for him to eat and drink the food of others, whilst now it is.
As is the rule with all other stools and beds in a house of mourning.
V. p. 390, n. 1.
Its strapping consisted of leather instead of ropes. Not being supported by long legs, it stood very low, and therefore, on practical grounds, the first Tanna maintains that it must not be undone and lowered, as the leather will be spoiled through the damp earth; whilst Rabban Simeon b. Gamaliel holds that there is no fear of this.
has the strapwork inside,1 while an ordinary bed has the strapwork fixed over the frame.
An objection is raised: At what time do wooden utensils become susceptible to uncleanness?2 A bed and a cradle when they are rubbed over with fish-skin.3 Now if the ordinary bed has the strapwork over the frame, what need is there to rub over with fish-skin, [seeing that it is covered with the straps]? — Hence, both [a bed and a dargesh have the strappings] inside. But while the straps of a bed go in and out through slits, those of a dargesh go in and out through loops.
R. Jacob said in R. Joshua b. Levi's name: The halachah follows Rabban Simeon b. Gamaliel.
MISHNAH. HE [THE KING] MAY LEAD FORTH [THE HOST] TO A VOLUNTARY WAR7 ON THE DECISION OF A COURT OF SEVENTY-ONE. HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY8 AND NONE MAY OPPOSE HIM. THERE IS NO LIMITATION TO THE KING'S WAY.9 THE PLUNDER TAKEN BY THE PEOPLE [IN WAR] MUST BE GIVEN TO HIM, AND HE RECEIVES THE FIRST CHOICE [WHEN IT IS DIVIDED].
GEMARA. But we have already once learnt it:10 A voluntary war may be declared only by the permission of a court of seventy-one? — As the Tanna deals with all matters pertaining to the king, he also states [the law] concerning the declaration of a voluntary war.
Rab Judah said in Samuel's name: All that is set out in the chapter [dealing with the actions] of a king,11 he is permitted to do. Rab said: That chapter was intended only to inspire them with awe,12 for it is written, Thou shalt in anywise set him king over thee;13 [i.e.,] his awe should be over thee.
Did he regain his first power, or not? Rab and Samuel [differ]: One maintains that he did; the other, that he did not. The one who says that he did not, agrees with the view that Solomon was first a king and then a commoner;43 the other, who says that he did, agrees with the view that he was first king, then commoner and finally king again.
HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY etc.
I.e., the straps are attached on the inside through slits in the frame.
An article cannot become unclean until it is completely finished for use.
To polish the surface. Kel. XVI, 1.
The [H] were two poles, fixed at the head and foot of the bedstead, in the centre probably of the width. To these a cross piece was attached, the whole forming a frame over which a curtain was slung.
I.e., below the level of the bedding, to the space underneath.
Because if actually lowered, it may appear to be standing in its usual position, since then the poles protrude upwards.
In contradistinction to the obligatory war, which was directed against the seven nations that inhabited Canaan. Obligatory war includes also the campaign against Amalek or against an enemy attacking Israel. Voluntary war is waged merely with the object of extending territory. It might therefore be defined as a war of aggression, as opposed to a defensive war. V. Sot. 44b; Maim. Yad, Melakim 5, 1.
For strategical purposes. V. ibid. 5, 3. Rashi, however, explains: To make a path to his field and vineyards.
From B.B. 99b and 100b it appears that this is connected with the preceding: HE MAY FORCE etc. because THERE IS NO etc. Further, whereas a public thoroughfare was to be 16 cubits in breadth, his road might be unlimited.
By indicating the extent of his authority, but not implying that he is permitted to abuse his power.
Ibid. XII, 10. The three were to be in that order.
It was not a command to appoint a king, but a prophecy that Israel would demand one; then, a king having been appointed, he would be subject to the laws stated in the section.
Lit., 'people of the land', 'rustics', Talmudic term for illiterate or vulgar people.
I Sam. VIII, 20. Thus the main purpose of the elders was to ensure law and order, whereas the 'am ha-aretz thought chiefly of warlike expeditions.
I.e., his influence reached the highest spheres, the angels and the spirits.
I.e., his influence was on the wane.
a) A pitcher; b) an over-all, to protect clothes, c) a duster. V. Shab. 14b and 'Er. 21b, where it is related that Solomon instituted 'Erub (providing for the transportation of objects from one domain to another on the Sabbath day), and the washing of hands before touching holy food. Probably the 'staff' (measurestick) and 'pitcher' allude to these.

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