Sanhedrin 40

סירוגו מתוכו מטה סירוגה מעל גבה

has the strapwork inside,<span class="x" onmousemove="('comment',' I.e., the straps are attached on the inside through slits in the frame. ');">¹</span> while an ordinary bed has the strapwork fixed over the frame.

מיתיבי כלי עץ מאימתי מקבלין טומאה המטה והעריסה משישופם בעור הדג ואי מטה מסורגת (היא) מעל גבה למה לי שיפת עור הדג אלא הא והא מתוכו מטה אעולי ואפוקי בבזיוני דרגש אעולי ואפוקי באבקתא

An objection is raised: At what time do wooden utensils become susceptible to uncleanness?<span class="x" onmousemove="('comment',' An article cannot become unclean until it is completely finished for use. ');">²</span> A bed and a cradle when they are rubbed over with fish-skin.<span class="x" onmousemove="('comment',' To polish the surface. Kel. XVI, 1. ');">³</span>

אמר ר' יעקב אמר ר' יהושע בן לוי הלכה כרשב"ג אמר רבי יעקב בר אמי מטה שנקליטיה יוצאין זוקפה ודיו:

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 <i>halachah</i> follows Rabban Simeon b. Gamaliel.

<big><strong>מתני׳</strong></big> ומוציא למלחמת הרשות על פי בית דין של שבעים ואחד ופורץ לעשות לו דרך ואין ממחה בידו דרך המלך אין לו שיעור וכל העם בוזזין ונותנין לו והוא נוטל חלק בראש:

R. Jacob b. Ammi said: In the case of a bed whose poles<span class="x" onmousemove="('comment',' 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. ');">⁴</span> protrude [downward],<span class="x" onmousemove="('comment',' I.e., below the level of the bedding, to the space underneath. ');">⁵</span>

<big><strong>גמ׳</strong></big> תנינא חדא זימנא אין מוציאין למלחמת הרשות אלא ע"פ ב"ד של שבעים ואחד איידי דתנא כל מילי דמלך תנא נמי מוציאין למלחמת הרשות

it is sufficient to set it up [on one side only].<span class="x" onmousemove="('comment',' Because if actually lowered, it may appear to be standing in its usual position, since then the poles protrude upwards. ');">⁶</span> <b><i>MISHNAH</i></b>. HE [THE KING] MAY LEAD FORTH [THE HOST] TO A VOLUNTARY WAR<span class="x" onmousemove="('comment',' 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. ');">⁷</span>

אמר רב יהודה אמר שמואל כל האמור בפרשת מלך מלך מותר בו רב אמר לא נאמרה פרשה זו אלא לאיים עליהם שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך

ON THE DECISION OF A COURT OF SEVENTY-ONE. HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY<span class="x" onmousemove="('comment',' For strategical purposes. V. ibid. 5, 3. Rashi, however, explains: To make a path to his field and vineyards. ');">⁸</span> AND NONE MAY OPPOSE HIM. THERE IS NO LIMITATION TO THE KING'S WAY.<span class="x" onmousemove="('comment',' 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. ');">⁹</span>

כתנאי ר' יוסי אומר כל האמור בפרשת מלך מלך מותר בו ר' יהודה אומר לא נאמרה פרשה זו אלא כדי לאיים עליהם שנאמר שום תשים עליך מלך שתהא אימתו עליך

THE PLUNDER TAKEN BY THE PEOPLE [IN WAR] MUST BE GIVEN TO HIM, AND HE RECEIVES THE FIRST CHOICE [WHEN IT IS DIVIDED]. <b><i>GEMARA</i></b>. But we have already once learnt it:<span class="x" onmousemove="('comment',' Supra 2a. ');">¹⁰</span>

וכן היה רבי יהודה אומר ג' מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה

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,<span class="x" onmousemove="('comment',' I Sam. VIII. ');">¹¹</span>

רבי נהוראי אומר לא נאמרה פרשה זו אלא כנגד תרעומתן שנאמר (דברים יז, יד) ואמרת אשימה עלי מלך וגו'

he is permitted to do. Rab said: That chapter was intended only to inspire them with awe,<span class="x" onmousemove="('comment',' By indicating the extent of his authority, but not implying that he is permitted to abuse his power. ');">¹²</span> for it is written, Thou shalt in anywise set him king over thee;<span class="x" onmousemove="('comment',' Deut. XVII, 15. ');">¹³</span>

תניא ר"א אומר זקנים שבדור כהוגן שאלו שנאמר (שמואל א ח, ו) תנה לנו מלך לשפטנו אבל עמי הארץ שבהן קלקלו שנאמר (שמואל א ח, כ) והיינו גם אנחנו ככל הגוים ושפטנו מלכנו ויצא לפנינו

[i.e.,] his awe should be over thee. [The same point of difference is found among the following] Tannaim; R. Jose said: All that is set out in the Chapter [relating to the king],<span class="x" onmousemove="('comment',' I Sam. VIII. ');">¹⁴</span>

תניא רבי יוסי אומר שלש מצות נצטוו ישראל בכניסתן לארץ להעמיד להם מלך ולהכרית זרעו של עמלק ולבנות להם בית הבחירה ואיני יודע איזה מהן תחילה

the king is permitted to do. R. Judah said: That section was stated only to inspire them with awe,<span class="x" onmousemove="('comment',' By indicating the extent of his authority, but not implying that he is permitted to abuse his power. ');">¹²</span> for it is written, Thou shalt in anywise set him king over thee,<span class="x" onmousemove="('comment',' Deut. XVII, 15. ');">¹³</span>

כשהוא אומר (שמות יז, טז) כי יד על כס יה מלחמה לה' בעמלק הוי אומר להעמיד להם מלך תחילה ואין כסא אלא מלך שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה' למלך

[meaning], that his awe should be over thee. And thus R. Judah said: Three commandments were given to Israel when they entered the land: [i] to appoint a king,<span class="x" onmousemove="('comment',' Ibid. ');">¹⁵</span> [ii] to cut off the seed of Amalek,<span class="x" onmousemove="('comment',' Ibid. XXV, 19. ');">¹⁶</span>

ועדיין איני יודע אם לבנות להם בית הבחירה תחלה או להכרית זרעו של עמלק תחלה כשהוא אומר (דברים יב, י) והניח לכם מכל אויביכם וגו' והיה המקום אשר יבחר ה' וגו' הוי אומר להכרית זרעו של עמלק תחלה

and [iii] to build themselves the chosen house.<span class="x" onmousemove="('comment',' Ibid. XII, 10. The three were to be in that order. ');">¹⁷</span> While R. Nehorai<span class="x" onmousemove="('comment',' [Ms.M. 'R. Nehemiah.'] ');">¹⁸</span>

וכן בדוד הוא אומר (שמואל ב ז, א) ויהי כי ישב המלך דוד בביתו וה' הניח לו מסביב וכתיב (שמואל ב ז, ב) ויאמר המלך אל נתן הנביא ראה נא אנכי יושב בבית ארזים וגו'

said: This section<span class="x" onmousemove="('comment',' Ibid. XVII, 14. ');">¹⁹</span> was spoken only in anticipation of their future murmurings,<span class="x" onmousemove="('comment',' 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. ');">²⁰</span>

אמר ריש לקיש בתחילה מלך שלמה על העליונים שנאמר (דברי הימים א כט, כג) וישב שלמה על כסא ה' ולבסוף מלך על התחתונים שנאמר (מלכים א ה, ד) כי הוא רודה בכל עבר הנהר מתפסח ועד עזה

as it is written, And shalt say, I will set a king over me etc.<span class="x" onmousemove="('comment',' Ibid. ');">²¹</span> It has been taught: R. Eliezer<span class="x" onmousemove="('comment',' [This is a continuation of the preceding passage in Tosef. Sanh. IV, where the reading is 'R. Eliezer b. Jose'. The words, 'It has been taught' are omitted by Rashal.] ');">²²</span>

רב ושמואל חד אמר תפסח בסוף העולם ועזה בסוף העולם וחד אמר תפסח ועזה בהדי הדדי הוו יתבו וכשם שמלך על תפסח ועל עזה כך מלך על כל העולם כולו

said: The elders of the generation made a fit request, as it is written, Give us a king to judge us.<span class="x" onmousemove="('comment',' I Sam. VIII, 6. ');">²³</span> But the am ha-arez<span class="x" onmousemove="('comment',' Lit., 'people of the land', 'rustics', Talmudic term for illiterate or vulgar people. ');">²⁴</span>

ולבסוף לא מלך אלא על ישראל שנאמר (קהלת א, יב) אני קהלת הייתי מלך על ישראל וגו' ולבסוף לא מלך אלא על ירושלים שנאמר (קהלת א, א) דברי קהלת בן דוד מלך בירושלים ולבסוף לא מלך אלא על מטתו שנאמר (שיר השירים ג, ז) הנה מטתו שלשלמה וגו'

acted unworthily, at it is written, That we also may be like all the nations and that our king may judge us and go before us.<span class="x" onmousemove="('comment',' 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. ');">²⁵</span> It has been taught: R. Jose<span class="x" onmousemove="('comment',' V.l. 'R. Judah.' ');">²⁶</span>

ולבסוף לא מלך אלא על מקלו שנאמר (קהלת ב, י) זה היה חלקי מכל עמלי רב ושמואל חד אמר מקלו וחד אמר גונדו

said: Three commandments were given to Israel when they entered the land; [i] to appoint a king; [ii] to cut off the seed of Amalek; [iii] and to build themselves the chosen house [i.e. the Temple] and I do not know which of them has priority. But, when it is said: The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation,<span class="x" onmousemove="('comment',' Ex. XVII, 16. ');">²⁷</span> we must infer that they had first to set up a king, for 'throne' implies a king, as it is written, Then Solomon sat on the throne of the Lord as king.<span class="x" onmousemove="('comment',' I Chron. XXIX, 23. ');">²⁸</span>

הדר או לא הדר רב ושמואל חד אמר הדר וחד אמר לא הדר מאן דאמר לא הדר מלך והדיוט ומאן דאמר הדר מלך והדיוט ומלך:

Yet I still do not know which [of the other two] comes first, the building of the chosen Temple or the cutting off of the seed of Amalek. Hence, when it is written, And when He giveth you rest from all your enemies round about etc., and then [Scripture proceeds], Then it shall come to pass that the place which the Lord your God shall choose,<span class="x" onmousemove="('comment',' Deut. XII, 10. ');">²⁹</span> it is to be inferred that the extermination of Amalek is first. And so it is written of David, And it came to pass when the king dwelt in his house, and the Lord had given him rest from his enemies round about, and the passage continues; that the king said unto Nathan the Prophet: See now, I dwell in a house of cedars etc.<span class="x" onmousemove="('comment',' II Sam. VII, 1-2. ');">³⁰</span>

פורץ לעשות לו דרך: ת"ר אוצרות מלכים למלך ושאר ביזה שבוזזין מחצה למלך ומחצה לעם אמר ליה אביי לרב דימי ואמרי לה לרב אחא בשלמא אוצרות מלכים למלך אורחא דמלתא אלא שאר ביזה שבוזזין מחצה למלך ומחצה לעם מנלן דכתיב

Resh Lakish said: At first, Solomon reigned over the higher beings,<span class="x" onmousemove="('comment',' I.e., his influence reached the highest spheres, the angels and the spirits. ');">³¹</span> as it is written, Then Solomon sat on the throne of the Lord as king;<span class="x" onmousemove="('comment',' 1 Chron. XXIX, 23. ');">³²</span> afterwards, [having sinned,] he reigned [only] over the lower,<span class="x" onmousemove="('comment',' I.e., his influence was on the wane. ');">³³</span> as it is written, For he had dominion over all the region on this side the river, from Tifsah even to Gaza.<span class="x" onmousemove="('comment',' I Kings V, 4. ');">³⁴</span> Rab and Samuel [explain this verse in different ways]: One says, Tifsah was situated at one end of the world<span class="x" onmousemove="('comment',' [Tifsah would thus be identified (probably by Samuel, who was a Babylonian) with Thapsacus, the most important crossing-place of the middle Euphrates, above the mouth of the Belek.] ');">³⁵</span> and Gaza at the other. The other says: Tifsah and Gaza were beside each other,<span class="x" onmousemove="('comment',' [Tifsah would thus be identified (probably by Rab the Palestinian) with the town mentioned in II Kings XV, 16 near Mount Ephraim.] ');">³⁶</span> and just as he reigned over these, so did he reign over the whole world. But eventually his reign was restricted to Israel, as it is written, I Koheleth have been king over Israel etc.<span class="x" onmousemove="('comment',' Eccl. I, 12. ');">³⁷</span> Later, his reign was confined to Jerusalem alone, even as it is written, The words of Koheleth, son of David, king in Jerusalem.<span class="x" onmousemove="('comment',' Ibid. ');">³⁸</span> And still later he reigned only over his couch,<span class="x" onmousemove="('comment',' Household. ');">³⁹</span> as it is written, Behold it is the litter of Solomon, three-score mighty men are about it etc.<span class="x" onmousemove="('comment',' Cant. III, 7. ');">⁴⁰</span> And finally, he reigned only over his staff as it is written, This was my portion from all my labour.<span class="x" onmousemove="('comment',' Eccl. II, 10. ');">⁴¹</span> Rab and Samuel [explain this differently]: One says: His staff [was all that was left him]; the other: His Gunda.<span class="x" onmousemove="('comment',' 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. ');">⁴²</span> 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;<span class="x" onmousemove="('comment',' Rashi in Git. 68b explains that his dominion was curtailed only as far as the higher beings (v. supra) were concerned.] ');">⁴³</span> 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. Our Rabbis taught: Royal treasures<span class="x" onmousemove="('comment',' Taken in war. ');">⁴⁴</span> [must be given] to the king; but of all other spoil, half to the king and half to the people. Abaye said to R. Dimi or, according to others, to Rab Aha: We quite understand it is the natural thing to give royal treasures [wholly] to the king; but where do we learn that of all other spoil he is to receive half? — From the verse,