פירוש על ברכות 7:24

He being the High Priest.

The text of M. has been followed, which is supported by the Tosafist, Rabbenu Tam. Edd. insert "Abiathar denotes the Urim and Tummim" after the word "Sanhedrin"; and accordingly the explanation of the Kereti and Peleti is referred to the Urim and Tummim.

M. adds : Why are they called Urim and Tummim ? They are called Urim because they give their answers clearly, and Tummim because they fulfil their words ; i.e. what they foretell comes to pass. This explanation is given in Joma 73 b.

To lead the marauding expedition.

M.: Rab Isaac b. Rab.

As to the precise time of midnight, and if Moses did not appear according to their reckoning bring discredit upon him.

The incident of Exod. xi. 4, and the preposition k is taken to mean "like," not "about."

This is the Palestinian Amora and not the Tanna of that name ; cf. Hyman, III. p. 862 a-b.

Making merriment.

So M. Edd. read "stained with [menstrual] blood, with foetus and placenta." In certain cases an abortive embryo would not make a woman liable to the restrictions of Lev. xii. 2 ff., and David is represented as deciding such a question as this instead of feasting.

Cf. II Sam. ix. 13 where it is stated, "But Mephibosheth dwelt in Jerusalem ; for he did eat continually at the king's table." This is the only reference to intimate relations existing between them.

M. : R. Shesha b. Iddi.

Mephibosheth is explained as mippi "from my mouth" boshet "is shame."

Cf. II Sam. iii. 3.

See I Chron. iii. 1, as compared with II Sam. iii. 3. In a very interesting article in R. E. J. XXVIII. pp. 60 ff., Buchler suggests that under the guise of Biblical names (of. Dryden's Absalom and Achitophel) we have an echo of the quarrel between the Patriarch, Rabban Simeon b. Gamaliel and R. Nathan and R. Meir. These two Rabbis (i.e. Mephibosheth) attempted to belittle the Halakic knowledge of Rabban Simeon (i.e. David) ; but his adversaries found more than their match in R. Judah his son (i.e. Chileab). On the quarrel, see Weiss, Dor (ed. 1904), II. p. 157.

The name is explained as maklim "putting to shame" ab "a father," i.e. a teacher, Mephibosheth.

In Ps. lxxxvi. 2 quoted above.

In the Hebrew text.

Therefore David was doubtful whether he deserved to be included with the righteous, so how could he describe himself as "godly "?

The answer is he felt himself to be "godly," but feared that the sins he had committed would more than counterbalance the general righteousness of his life.

Under the leadership of Zerubbabel and then of Ezra.

Their return depended upon the permission of Cyrus and not divine intervention.