Sanhedrin 43

(עזרא ד, ז) וכתב הנשתוון כתוב ארמית ומתורגם ארמית וכתיב (דניאל ה, ח) לא כהלין כתבא למיקרא ופשרא להודעא למלכא וכתיב (דברים יז, יח) וכתב את משנה התורה הזאת כתב הראוי להשתנות

And the writing of the letter was written in the Aramaic character and interpreted into the Aramaic [tongue].<span class="x" onmousemove="('comment',' Ezra IV, 7. ');">¹</span> And again it is written, And they could not read the writing nor make known to the king the interpretation thereof.<span class="x" onmousemove="('comment',' Dan. V, 8; i.e., none except Daniel could read it, which shows that the Assyrian characters were not popularised until the days of Ezra. ');">²</span>

למה נקרא אשורית שעלה עמהם מאשור

Further, it is written: And he shall write the copy [mishneh] of this law,<span class="x" onmousemove="('comment',' Deut. XVII, 18. ');">³</span> — in writing which was destined to be changed.<span class="x" onmousemove="('comment',' The root [H] of the word [H] means 'to repeat' and also 'to change', indicating that the writing was destined to be changed. V. also Zeb. 62b. ');">⁴</span>

תניא רבי אומר בתחלה בכתב זה ניתנה תורה לישראל כיון שחטאו נהפך להן לרועץ כיון שחזרו בהן החזירו להם שנאמר (זכריה ט, יב) שובו לביצרון אסירי התקוה גם היום מגיד משנה אשיב לך

Why is it called Ashshurith? — Because it came with them from Assyria.<span class="x" onmousemove="('comment',' [Assyria stands here for Babylon, cf. Jer. II, 18: Ezra VI, 22] ');">⁵</span> It has been taught: Rabbi said: The Torah was originally given to Israelin this [Ashshurith] writing. When they sinned, it was changed intoRo'az.<span class="x" onmousemove="('comment',' [H], akin to [H] 'to break, or dash into pieces' (cf. Isa. XLII, 3), hence, 'broken', 'rugged' — the form of the Samaritan script. [The variant [H] receives support from the word deession given by Epiphanius in a passage reporting the tradition about the change of the script and which he translates insculptum, applicable to the ancient chiselled type, as distinguished from the flowing cursive of the Hebrew characters (Montgomery, The Samaritans, p. 281 ff.); v. Krauss, op. cit. III, 138 ff.] ');">⁶</span>

למה נקרא שמה אשורית שמאושרת בכתב

But when theyrepented,<span class="x" onmousemove="('comment',' In the days of Ezra. ');">⁷</span> the [Assyrian characters]were re-introduced, as it is written: Turn ye to the stronghold, ye prisonersof hope; even to-day do I declare that I will bring back the Mishneh untothee.<span class="x" onmousemove="('comment',' Zech. IX, 12. Again, a play on 'shanah' 'to change', 'to restore', 'to double or bring back', the Mishneh, the earlier writing which was due to suffer change as above. ');">⁸</span>

רשב"א אומר משום ר' אליעזר בן פרטא שאמר משום רבי אלעזר המודעי כתב זה לא נשתנה כל עיקר שנאמר (שמות כז, י) ווי העמודים מה עמודים לא נשתנו אף ווים לא נשתנו ואומר (אסתר ח, ט) ואל היהודים ככתבם וכלשונם מה לשונם לא נשתנה אף כתבם לא נשתנה

Why [then] was it namedAshshurith?<span class="x" onmousemove="('comment',' Since on the view of Rabbi, they did not bring it from Assyria. ');">⁹</span> — Because its scriptwas upright [me'ushshar].

אלא מה אני מקיים את משנה התורה הזאת לשתי תורות אחת שיוצאה ונכנסת עמו ואחת שמונחת לו בבית גנזיו אותה שיוצאה ונכנסת עמו עושה אותה כמין קמיע ותולה בזרועו שנאמר (תהלים טז, ח) שויתי ה' לנגדי תמיד

R. Simeon b. Eliezer said on the authority of R. Eliezer b. Parta, who spokeon the authority of R. Eleazar of Modin: This writing [of the law] was neverchanged, for it is written: The 'waws' [hooks] of thepillars.<span class="x" onmousemove="('comment',' Ex. XXVII, 10. ');">¹⁰</span> As the word 'pillars' hadnot changed, neither had the word 'wawim'[hooks].<span class="x" onmousemove="('comment',' Waw in Heb. means 'hook', and is also the sixth letter of the alphabet which resembles a hook, and according to the argument here, the very fact that the letter waw meant a hook in the days of Moses, shews that it must have borne that shape then as now, and is therefore unchanged. ');">¹¹</span>

ואידך האי שויתי מאי דריש ביה ההוא מיבעי ליה כדרב חנה בר ביזנא דאמר רב חנה בר ביזנא אר"ש חסידא המתפלל צריך שיראה עצמו כאילו שכינה כנגדו שנאמר שויתי ה' לנגדי תמיד

Again it is written, Andunto the Jews, according to their writing andlanguage;<span class="x" onmousemove="('comment',' Esth. VIII, 9. ');">¹²</span> as their language hadnot changed, neither had their writing. Then how shall I interpret the words,and he shall write for himself Mishneh [a copy] of thislaw?<span class="x" onmousemove="('comment',' Mishneh here =, 'a double.' V. n. 3. ');">¹³</span>

לר"ש דאמר כתב זה לא נשתנה מאי לא כהלין כתבא למיקרא אמר רב בגימטריא איכתיב להון יטת יטת אידך פוגחמט

— As indicating the need oftwo written Torahs; the one to go in and out with him; the other to be depositedby him in his treasure-house. The one that is to go in and out with him,he is to write in the form of an amulet and attach to his arm, as it is written,I have set God always beforeme.<span class="x" onmousemove="('comment',' Ps. XVI, 8. V. supra p. 118, n. 12. ');">¹⁴</span> But how does the other [whomaintains that the writing was changed]<a rel="footnote" href="#56a_15">¹⁵</a>

מאי פריש להו (דניאל ה, כה) מנא מנא תקל ופרסין מנא מנא אלהא מלכותך (והשלמת לך) תקיל תקילתא במאזניא והשתכחת חסיר (פרסין) פריסת מלכותך ויהיבת למדי ופרס

interpret, I have set [etc.]? —He employs it as R. Hanah b. Bizna, who said in the name of R. Simeon thePious: He who prays should regard himself [i.e., behave] as if the <i>Shechinah</i>were before him, as it is written, I have set God always beforeme.<span class="x" onmousemove="('comment',' [The problem of the origin of the Hebrew Alphabet, as well as the question how and when the change of the script was effected, remains unsolved, despite the many attempts by distinguished scholars, mediaeval and modern. For the literature on the subject, v. Bergstrasser. G., Hebraische Grammatik, p. 29 ff., to which may be added Grunberg, S., Die ursprungliche Schrift des Pentateuchs (cf. Munk, M., Ezra Ha Sofer, p. 69 ff.); and Goldschimdt, V., Unser Alphabet, both of which are in support of the view of Rabbi.] ');">¹⁶</span> But what can the phrase, they could not read the writing, mean [on the viewof R. Simeon, who asserts that this writing was not changed]? — Rab said:The passage was written inGematria:<span class="x" onmousemove="('comment',' Either (a) a cryptograph which gives, instead of the intended word, its numerical value, or (b) a cipher produced by the permutation of letters, as in this case (Levias, c., J. E., v. 589.) The etymology of Gematria is obscure. Generally derived from [G], 'notarius', v. loc. cit. ');">¹⁷</span>

ושמואל אמר ממתוס ננקפי אאלרן ור' יוחנן אמר אנם אנם לקת ניסרפו רב אשי אמר נמא נמא קתל פורסין:

<i>Y-T-T. Y-T-T. 'A-D-K.P-U-G-H-M-T.<span class="x" onmousemove="('comment',' [H] ');">¹⁸</span></i> How did he interpretit to them? — As M-N-A. M-N-A. T-K-L.U-F-R-S-Y-N.<span class="x" onmousemove="('comment',' By interchanging the letters of the alphabet on the at bash [H] principle, the first with the last; the second with the one before the last etc. The Hebrew then reads: [H] Mene, Mene, Tekel, Upharsin. ');">¹⁹</span>

<big><strong>מתני׳</strong></big> אין רוכבין על סוסו ואין יושבין על כסאו ואין משתמשין בשרביטו ואין רואין אותו כשהוא מסתפר ולא כשהוא ערום ולא כשהוא בבית המרחץ שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך:

— 'Mene', God hasnumbered thy kingdom and brought it to an end. 'Tekel', thou art weighedin the balances and art found wanting. 'Peres', thy kingdom is divided andgiven to the Medes and Persians.</i> Samuel said: [It was written thus:] <i>M-M-T-U-S. N-N-K-F-Y.'A-'A-L-R-N</i>.<span class="x" onmousemove="('comment',' [The original words here were written vertically, not horizontally, thus:] [H][H][H][H][H] [H][H][H][H][H] [H][H][H][H][H] ');">²⁰</span>

<big><strong>גמ׳</strong></big> אמר רב יעקב א"ר יוחנן אבישג מותרת לשלמה ואסורה לאדניה מותרת לשלמה דמלך היה ומלך משתמש בשרביטו של מלך ואסורה לאדניה דהדיוט הוא

R. Johanan said: [Itwas written:] <i>A-N-M. A-N-M.L-K-T-N-Y-S-R-F-U</i>;<span class="x" onmousemove="('comment',' [H], the left-right direction being used instead of the right-left. [These systems of permutation were not artificial creations, but were well known methods of writing in secret code. V. Gandz, S., Proceedings of the American Academy for Jewish Research, IV, 89.] ');">²¹</span> while R. Ashisays: It was written: <i>N-M-A. N-M-A. K-T-L.F-U-R-S-Y-N</i>.<span class="x" onmousemove="('comment',' [H] i.e., Daniel shifted the second letter of each word to the beginning. ');">²²</span>

אבישג מאי היא דכתיב (מלכים א א, א) והמלך דוד זקן בא בימים וגו' ויאמרו לו עבדיו יבקשו וגו' וכתיב (מלכים א א, ג) ויבקשו נערה יפה וגו' וכתיב (מלכים א א, ד) והנערה יפה עד מאד ותהי למלך סוכנת ותשרתהו אמרה נינסבן אמר לה אסירת לי

<b><i>MISHNAH</i></b>. NO ONE MAY RIDE ON HIS [THE KING'S] HORSE, OR SIT ON HIS THRONE,OR MAKE USE OF HIS SCEPTRE, NO ONE MAY SEE HIM WHEN HIS HAIR IS BEING CUT,OR WHEN HE IS NAKED, OR WHEN IN HIS BATH, FOR IT IS WRITTEN: THOU SHALT SURELYSET OVER THEE A KING<span class="x" onmousemove="('comment',' Deut. XVII, 15. ');">²³</span> — THAT HISAWE MAY BE OVER THEE.

אמרה ליה חסריה לגנבא נפשיה לשלמא נקיט אמר להו קראו לי לבת שבע וכתיב (מלכים א א, טו) ותבא בת שבע אל המלך החדרה אמר רב יהודה אמר רב באותה שעה קינחה בת שבע בשלש עשרה מפות

<b><i>GEMARA</i></b>. R. Jacob said in R. Johanan's name: Abishag was permitted to Solomon[in marriage]<a rel="footnote" href="#56a_24">²⁴</a> but not toAdonijah.<span class="x" onmousemove="('comment',' Solomon's elder brother who wished to secure Abishag for his wife, as an inheritance from his father, as a public confirmation of his claim to the throne, in accordance with the archaic law of succession, [cf. II Sam. XII, 8 and Herodotus III, 68]. ');">²⁵</span>

אמר רב שמן בר אבא בוא וראה כמה קשין גירושין שהרי דוד המלך התירו לו לייחד ולא התירו לו לגרש

She was permitted to Solomon,for he was a king, and a king may make use of the king'ssceptre;<span class="x" onmousemove="('comment',' I.e., all that belonged to the King, including his harem. ');">²⁶</span> but she was forbidden toAdonijah, for he was a commoner.

א"ר אליעזר כל המגרש את אשתו ראשונה אפילו מזבח מוריד עליו דמעות שנאמר (מלאכי ב, יג) וזאת שנית תעשו כסות דמעה את מזבח ה' בכי ואנקה מאין עוד פנות אל המנחה ולקחת רצון מידכם וכתיב (מלאכי ב, יד) ואמרתם על מה על כי ה' העיד בינך ובין אשת נעוריך אשר אתה בגדתה בה והיא חברתך ואשת בריתך

What are the facts regarding Abishag? — It is written: King David was old,stricken in years etc. His servants said unto him, Let there be sought etc.Further it is written, They sought for him a fair damsel etc.; and it iswritten, And the damsel [Abishag] was very fair, and she became a companionto the king and ministered untohim.<span class="x" onmousemove="('comment',' I Kings I, 1-5 ff. ');">²⁷</span> She said to him, 'Let us marry,'but he [David] said: 'Thou art forbidden to me.'<span class="x" onmousemove="('comment',' Since he had already the allotted number of eighteen wives. ');">²⁸</span>

א"ר יוחנן ואיתימא ר' אלעזר אין אשתו של אדם מתה אלא אם כן מבקשין ממנו ממון ואין לו שנאמר (משלי כב, כז) ואם אין לך לשלם למה יקח משכבך מתחתיך

'When courage fails thethief, he becomes virtuous,'<span class="x" onmousemove="('comment',' So taunting him with impotence. ');">²⁹</span> she gibed. Then he said to them [his servants],'Call me Bath-Sheba'. And we read: And Bath-Sheba went to the king into thechamber.<span class="x" onmousemove="('comment',' I Kings I, 15. ');">³⁰</span>

וא"ר יוחנן כל אדם שמתה אשתו ראשונה כאילו חרב בהמ"ק בימיו שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה לא תספד ולא תבכה ולא תבוא דמעתך וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב וכתיב (יחזקאל כד, כא) הנני מחלל את מקדשי גאון עוזכם מחמד עיניכם

Rab Judah said in Rab'sname: On that occasion Bath-Sheba dried herself thirteentimes.<span class="x" onmousemove="('comment',' I.e., they had intercourse. ');">³¹</span> R. Shaman b. Abba said: Come and see with what great reluctance is divorcegranted; King David was permitted yihud [with Abishag], yet not divorce [ofone of his wives].<span class="x" onmousemove="('comment',' Which would have rendered Abishag permissible to him for marriage. ');">³²</span>

אמר רבי אלכסנדרי כל אדם שמתה אשתו בימיו עולם חשך בעדו שנאמר (איוב יח, ו) אור חשך באהלו ונרו עליו ידעך ר' יוסי בר חנינא אמר פסיעותיו מתקצרות שנאמר (איוב יח, ז) יצרו צעדי אונו רבי אבהו אמר עצתו נופלת שנאמר (איוב יח, ז) ותשליכהו עצתו

R. Eliezer<span class="x" onmousemove="('comment',' [Ms.M.: R. Eleazar (b. Pedath), v. Git. 90b.] ');">³³</span> said: For him who divorcesthe first wife, the very altar sheds tears, as it is written: And this furtherye do, ye cover the altar of the Lord with tears, with weeping and with sighing,in so much that he regardeth not the offering any more, neither receivethit with good will at your hand.<span class="x" onmousemove="('comment',' Mal. II, 13. ');">³⁴</span>

אמר רבה בר בר חנה אמר רבי יוחנן קשה לזווגם כקריעת ים סוף שנאמר (תהלים סח, ז) אלהים מושיב יחידים ביתה מוציא אסירים בכושרות (אל תיקרי מוציא אסירים אלא כמוציא אסירים אל תיקרי בכושרות אלא בכי ושירות)

Further it is written: Yet ye say, Wherefore? Because the Lord hath beenwitness between thee and the wife of thy youth, against whom thou hast dealttreacherously, though she is thy companion and the wife of thycovenant.<span class="x" onmousemove="('comment',' Mal. II, 14. ');">³⁵</span> R. Johanan or, as some say, R. Eleazar said: The death of a man's wife mayonly be ascribed to his failure to pay hisdebts,<span class="x" onmousemove="('comment',' The principle of 'measure for measure' (cf. Sotah 8b) is taken to be applicable here; as the man has deprived another of his possession, he is punished by the loss of his dearest possession. ');">³⁶</span>

איני והאמר רב יהודה אמר רב ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני לא קשיא הא בזווג ראשון הא בזווג שני

as it is said: If thou hastnot wherewith to pay, why should he take away the bed from underthee?<span class="x" onmousemove="('comment',' Prov. XXII, 27. ');">³⁷</span> R. Johanan also said: He whosefirst wife has died, [is grieved as much] as if the destruction of the Templehad taken place in his days, as it is written: Son of man, behold I takeaway from thee the desire of thine eyes with a stroke; yet thou shalt notmake lamentation nor weep; neither shall thy tears rundown.<span class="x" onmousemove="('comment',' Ezek. XXIV, 16-18. ');">³⁸</span>

א"ר שמואל בר נחמן לכל יש תמורה חוץ מאשת נעורים שנא' (ישעיהו נד, ו) ואשת נעורים כי תמאס מתני לה רב יהודה לרב יצחק בריה אין אדם מוצא קורת רוח אלא מאשתו ראשונה שנא' (משלי ה, יח) יהי מקורך ברוך ושמח מאשת

Again it is written, And Ispoke unto the people in the morning, and at even my wife died. And furtherit is written, Behold I will profane my Sanctuary, the pride of your power,the desire of your eyes.<span class="x" onmousemove="('comment',' Likening the death of one's wife, whom the Rabbis regarded as the principal factor in guarding the sanctity of the home, to the destruction of the Sanctuary. ');">³⁹</span> R. Alexandri said: The world is darkened for him whose wife has died in hisdays [i.e., predeceased him], as it is written, The light shall be dark becauseof his tent<span class="x" onmousemove="('comment',' [H] (E.V. 'in his tent'), used metaphorically for wife. Hence, The light shall be dark because of the loss of his wife.' V. Deut. V, 30. M. K. 7b. ');">⁴⁰</span> and his lamp over himshall be put out.<span class="x" onmousemove="('comment',' Job XVIII, 6. ');">⁴¹</span> R. Jose b. Haninasaid: His steps grow short,<span class="x" onmousemove="('comment',' His bodily strength diminishes. ');">⁴²</span> as itis said: The steps of his strength shall bestraightened.<span class="x" onmousemove="('comment',' Ibid. 7. ');">⁴³</span> R. Abbahu said: Hiswits collapse, as it is written, And his own counsel shall cast himdown.<span class="x" onmousemove="('comment',' Ibid. ');">⁴⁴</span> Rabbah b. Bar Hannah said in R. Johanan's name: To effect a union betweenman and woman is as difficult as the dividing of the RedSea,<span class="x" onmousemove="('comment',' For the passage of the Israelites. ');">⁴⁵</span> as it is written: God makeththe solitary dwell in houses; He bringeth out the prisoners untoprosperity.<span class="x" onmousemove="('comment',' Ps. LXVIII, 7. This is derived from the juxtaposition of the two parts of the verse, thus comparing the difficulty of making the solitary unite and dwell in houses as man and wife to that of delivering the Israelites from Egypt, i.e., of bringing out the prisoners from bondage unto prosperity. Current texts continue: 'Read not [H] but [H] (as when He bringeth out). Again, read not [H] but [H] (with wailing and song).' I.e., just as the deliverance of Israel brought forth wailing from Egypt and rejoicing from the Israelites, so is it when there is no mutual satisfaction in married life (cf. Midrash Tanhuma 'Thisa 5). This passage is, however, missing in most editions and Ms.M; v. D.S. a.l. ');">⁴⁶</span> But is it really so?Did not Rab Judah say in Rab's name: Forty days before the embryo is formed,a heavenly voice goes forth and says: The daughter of so and so for so andso?<span class="x" onmousemove="('comment',' I.e., since marriage is predestined, what is the difficulty in mating man and woman? ');">⁴⁷</span> — There is no difficulty: thisapplies to the first marriage; the earlier statement, to the second. R. Samuel b. Nahman said: All things can be replaced, except the wife ofone's youth, as it is written, And a wife of [one's] youth, can she berejected?<span class="x" onmousemove="('comment',' Isa. LIV, 6. ');">⁴⁸</span> Rab Judah taught his son R. Isaac: Only with one's first wife does one findpleasure,<span class="x" onmousemove="('comment',' Lit., 'quickening of spirit'. ');">⁴⁹</span> as it is said: Let thyfountain be blessed and have joy of the wife of