1)KING DAVID HAD EIGHTEEN WIVES
הני שמונה עשרה מנלן דכתיב (שמואל ב ג) ויולדו לדוד בנים בחברון ויהי בכורו אמנון לאחינועם היזרעאלית ומשנהו כלאב לאביגיל אשת נבל הכרמלי והשלישי אבשלום בן מעכה והרביעי אדוניה בן חגית והחמישי שפטיה בן אביטל והששי יתרעם לעגלה אשת דוד אלה ילדו לדוד בחברון וקאמר ליה נביא (שמואל ב יב) אם מעט ואוסיפה לך כהנה וכהנה כהנה שית וכהנה שית דהוו להו תמני סרי מתקיף לה רבינא אימא כהנה תרתי סרי וכהנה עשרין וארבע תניא נמי הכי לא ירבה לו נשים יותר מעשרים וארבע למאן דדריש וי"ו ארבעים ושמנה הוו תניא נמי הכי לא ירבה לו נשים יותר מארבעים ושמנה ותנא דידן מאי טעמיה אמר רב כהנא מקיש כהנה בתרא לכהנה קמא מה כהנה קמא שית אף כהנה בתרא שית והא הואי מיכל אמר רב עגלה זו מיכל ולמה נקרא שמה עגלה שחביבה עליו כעגלה וכן הוא אומר (שופטים יד) לולי חרשתם בעגלתי וגו' ומי הוו למיכל בני והכתיב (שמואל ב ו) ולמיכל בת שאול לא היה לה ולד עד יום מותה אמר רב חסדא עד יום מותה לא היה לה ביום מותה היה לה מכדי בנים היכא קא חשיב להו בחברון ואילו מעשה דמיכל בירושלים הוה דכתיב (שמואל ב ה) ומיכל בת שאול נשקפה בעד החלון ותרא את המלך דוד מפזז ומכרכר לפני ה' ותבז ואמר רב יהודה ואיתימא רב יוסף שקלתה מיכל למיטרפסה אלא אימא עד אותו מעשה היה לה מכאן ואילך לא היה לה והכתיב (שמואל ב ה) ויקח דוד עוד פלגשים ונשים בירושלים למלויי שמונה עשר מאי נשים ומאי פלגשים אמר רב יהודה אמר רב נשים בכתובה ובקידושין פלגשים בלא כתובה ובלא קידושין אמר רב יהודה אמר רב ארבע מאות ילדים היו לו לדוד וכולן בני יפת תואר היו ומגדלי בלוריות היו וכולן יושבין בקרונות של זהב ומהלכין בראשי גייסות היו והם היו בעלי אגרופין של בית דוד ואמר רב יהודה אמר רב תמר בת יפת תואר היתה שנאמר (שמואל ב יג) ועתה דבר נא <על> [אל] המלך כי לא ימנעני ממך ואי ס"ד בת נישואין הואי אחתיה מי הוה שריא ליה אלא שמע מינה בת יפת תואר היתה (שמואל ב יג) ולאמנון רע ושמו יונדב בן שמעה אחי דוד <והיה> [ויהונדב] איש חכם וגו' אמר רב יהודה אמר רב איש חכם לרשעה (שמואל ב יג) ויאמר מדוע אתה ככה דל בן המלך ויאמר לו יונדב שכב על משכבך והתחל וגו' עד ועשתה לעיני את הבריה (שמואל ב יג) ותקח המשרת ותצוק לפניו אמר רב יהודה אמר רב שעשתה לו מיני טיגון (שמואל ב יג) וישנאה אמנון שנאה גדולה מאוד מ"ט אמר ר' יצחק נימא נקשרה לו ועשאתו כרות שפכה וכי נקשרה לו איהי מאי עבדה אלא אימא קשרה לו נימא ועשאתו כרות שפכה איני והא דרש רבא מאי דכתיב (יחזקאל יז) ויצא לך שם בגוים ביפיך שאין להן לבנות ישראל לא שער בית השחי ולא בית הערוה שאני תמר דבת יפת תואר הואי (שמואל ב יג) ותקח תמר אפר על ראשה <ואת כתונת> [וכתנת] הפסים אשר עליה קרעה תנא משמיה דר' יהושע בן קרחה גדר גדול גדרה תמר באותה שעה אמרו לבנות מלכים כך לבנות הדיוטות על אחת כמה וכמה אם לצנועות כך לפרוצות על אחת כמה וכמה אמר רב יהודה אמר רב באותה שעה גזרו על הייחוד ועל הפנויה
Translation: From where do we know these 18? As it is written (Shmuel II 3:2-5), "And sons were born to David in Chevron; his firstborn was Amnon to Achinoam the Yizraelite. And his second, Kilav to Avigail the wife of Naval the Carmeli; and the third, Avshalom the son of Maachah, the daughter of Talmai, king of Geshur. And the fourth, Adoniyah, son of Chagis; and the fifth, Shefatyah son of Avital. And the sixth, Yisre'am, to Eglah, David's wife. These were born to David in Chevron." And the Navi said to him. "And if that is too little, then I will add to you 'Caheinah' (like these) and 'Caheinah' (like these). 'Like these' is six; and 'like these' is six; that is 18 for him (including the original 6 wives). Ravina objected: Say that 'Caheinah' implies 12; and 'veCaheinah' implies 24? It is also taught in a Baraisa: 'He should not have too many wives' means more than 24. And according to the one who expounds (the extra) 'Vav' (in the word 'veKaheinah'), there are 48. It is also taught in a Baraisa: 'He should not have too many wives' means more than 48. And what is the reasoning of our Tanna (who said 18)? Said Rav Kahana: He compares the second 'Caheinah' to the first 'Caheinah'. Just as the first 'Caheinah' is (increases by) six; so too the second 'Caheinah' (increases by) six. But there was Michal? Said Rav: 'Eglah' is Michal. And why is her name given as Eglah? As she was beloved to him like a young calf (is by its mother). And it also says (Shoftim 14:18), "If you had not plowed with my calf...". But did Michal have children? But the Pasuk states (Shmuel II 6:23), "And Michal, daughter of Shaul, did not have a child until the day of her death"? Said Rav Chisda: She did not have until the day of her death, but on the day of her death, she had (a child, as she died in childbirth). Let us see: Where were his children counted? In Chevron. But the story with Michal (for which she was punished with childlessness) was (much later) in Yerushalayim, as the Pasuk states (Shmuel II 6:16), "And Michal the daughter of Shaul looked out the window and saw King David leaping and dancing before Hash-m, and she scorned." And said Rav Yehuda, and some say Rav Yosef: Michal (immediately) received her punishment. Rather, say: Until that story, she had a child; from that point forward, she did not have a child. But is it not written (Shmuel II 5:13), "And David took more concubines and wives in Yerushalayim (after he came from Chevron)"? What is the meaning of 'wives' and is the meaning of 'concubines'? Said Rav Yehuda that Rav said: Wives receive a Kesubah (marriage contract) and Kidushin (betrothal); concubines are taken without a Kesubah and Kidushin. Said Rav Yehuda that Rav said: David had 400 children and all were children of Yefas To'ar (women captured in war from among the gentiles). And they grew their hair and all sat in golden carriages. And they walked at the head of the troops and they were the strong men of the House of David. Amd Rav Yehuda said that Rav said: Tamar (David's daughter) was the daughter of a Yefas To'ar (and she was born before her mother converted, so she was not considered related to David). As the Pasuk states (Shmuel II 13:13), "And now, speak to the king, as he will not withhold me from you". And if she was the daughter of an actual wife of David, is his (Amnon's) sister permitted to him? Rather, this proves that she was the daughter of a Yefas To'ar. The Pasuk states (Shmuel II 13:3), "And Amnon had a friend whose name was Yonadav son of Shimeah, David's brother who was very wise etc." Rav Yehuda said that Rav said: A wise man for evil. (Pasuk 4), "And he said to him: Why, son of the king, are so becoming so thin, from one morning until the next?... And Yonadav said to him, 'Lie on your bed and feign sickness etc....and prepare the food before my eyes...". (Pasuk 9), "And she took the pan and poured them out before him..." Rav Yehuda said that Rav said: She prepared fried food for him. (Pasuk 15), "Then Amnon hated her with a very great hatred". Why is this? Said Rav Yitzchak: (While raping her) a hair of hers became tied around his organ and it rendered him a Karus Shafchah (one whose organ is cut). If it became tied, what did she do (wrong to deserve his hatred)? Rather, she (intentionally) tied a hair and made him become a Karus Shafchah. Is this so? But Rav expounded - what is the meaning of the Pasuk (Yechezkel 16:14), "And your renown went forth among the nations about your beauty"? It teaches that Jewish women do not have armpit hair or pubic hair...? Tamar was different, as she was the daughter of a Yefas To'ar. (Pasuk 19), "And Tamar put ashes on her head and tore her garment of many colors that was on her". It was taught in the name of R. Yehoshua ben Korcha: At that time, Tamar set up a great fence. They said, 'If this can happen to princesses, certainly it can happen to regular girls. If it can happen to modest girls, certainly it can happen to immodest girls. Rav Yehuda said that Rav said: At that time, they decreed against having seclusion with a married woman and a single woman. (The Gemara concludes that it should read, "against having seclusion with a single woman".)
(a)How was it possible for David to have had 400 children through Yefos To'ar women when a person is only allowed to take one woman per war?
1.Rashi: They were not his children; they were children of members of Klal Yisrael who fought.
2.Margalos haYam: Originally, the early Gemaros had 'תשעה', meaning 9. But later, a printer shortened it to 'ת'; and then later print thought that it meant 400, as the Gematria of the letter ת is 400.
(b)What is the significance of the Gemara telling us that she prepared for him fried food?
1.Ben Yehoyada: If he had asked for boiled food, she would have prepared it at home and sent it with a messenger, since boiled food is usually kept in a pot with a cover. But a frying pan typically does not have a cover, and the food would cool down if she prepared it at home. Furthermore, people generally do not like to eat cold fried food. Amnon therefore asked for fried food to ensure that she would come and prepare it in his home.
(c)Why would the righteous Tamar want to injure Amnon and render him a Karus Shafchah?
1.Aruch laNer: Tamar wanted him to fulfil the Mitzvah of (Devarim 22:29), 'Velo tihyeh l'isha' - that when a man raped, he must then remain married to his victim. However, she was concerned that he would not wish to fulfil it, since he was a prince and he would not want to marry a convert. (She was a convert since, as Rashi explains, her mother Ma'achah was a Yefas To'ar woman, who only converted after Tamar was born. This also explains how technically Amnon and Tamar were unrelated.) Since a Karus Shafchah may not marry a regular Jewess, he would therefore accept the marriage with Tamar.
(d)When the Gemara taught that 'Jewish women do not have armpit hair or pubic hair', was that a natural occurrence or did they shave them?
1.Rashi, Maharsha: They would shave the hairs there.
2.Ran, Maharshal: Hair would not grow there.
21b----------------------------------------21b
2)ADONIYAHU'S ATTEMPT AT THE THRONE
(מלכים א א) ואדניה בן חגית מתנשא לאמר אני אמלוך אמר רב יהודה אמר רב מלמד שביקש להולמו ולא הולמתו (מלכים א א) ויעש לו רכב ופרשים וחמשים איש רצים לפניו מאי רבותא אמר רב יהודה אמר רב כולן נטולי טחול וחקוקי כפות רגלים היו:
Translation: The Pasuk states (Melachim I 1:5), "And Adoniyah son of Chagis exalted himself saying, 'I will reign'. Rav Yehuda said that Rav said: It teaches that he tried to wear the crown but it did not fit his head. The Pasuk states (ibid), "and he made for himself chariots and horsemen and fifty men to run before him". What does this come to include? Rav Yehuda said that Rav said: All of them had their spleens removed and the soles of their feet carved.
(a)Why did the crown not fit him and what did that signify?
1.Rashi: There was a golden stick positioned inside the crown and the crown would only rest well on the head of one who has a groove in the top of this head. This was proof that a person was from the house of David and worthy to reign.
(b)What is the meaning of having their feet carved?
1.Rashi #1: They removed the flesh on the soles of their feet, in order to be able to run on thorns etc. and not be damaged.
2.Rashi #2, Yad Ramah: They removed the bone but left the flesh on the sole of their feet.
(c)How is this expounded from the Pasuk?
1.Toras Chaim: The phrase 'he made for himself...and fifty men' implies that he also 'made' the fifty men.
3)SHLOMO'S HORSES AND HIS MARRIAGE TO PAROH'S DAUGHTER
רב יהודה רמי כתיב (מלכים א ד) ויהי לשלמה ארבעים אלף ארוות סוסים למרכבתו וכתיב (דברי הימים ב ט) ויהי לשלמה ארבעת אלפים <ארוות> [אריות] סוסים הא כיצד אם ארבעים אלף איצטבלאות היו כל אחד ואחד היו בו ד' אלפים ארוות סוסים ואם ד' אלפים איצטבלאות היו כל אחד ואחד היו בו ארבעים אלף ארוות סוסים <רבי> [רב] יצחק רמי כתיב (דברי הימים ב ט) אין כסף נחשב בימי שלמה למאומה וכתיב (מלכים א יא) ויתן <שלמה> [המלך] את הכסף בירושלים כאבנים לא קשיא כאן קודם שנשא שלמה את בת פרעה כאן לאחר שנשא שלמה את בת פרעה אמר רבי יצחק בשעה שנשא שלמה את בת פרעה ירד גבריאל ונעץ קנה בים והעלה שירטון ועליו נבנה כרך גדול שברומי
Translation: Rav Yehuda raised a contradiction: It is written (Melachim I 5:6), "And Shlomo had 40000 stalls of horses for his chariots"; and it is written (Divrei haYamim II 9:25), "And Shlomo had 4000 (stalls of) horses". How is that? If he had 40000 stables, each and every one of them contained 4000 stalls of horses. If he had 4000 stables, each and every one of them contained 40000 stalls of horses. Rav Yitzchak raised a contradiction: It is written (Melachim I 10:21), "Silver was not considered to be anything in the days of Shlomo". And it is written (Melachim I 10:27), "And Shlomo put silver in Yerushalayim as stones" (i.e. it had some value)? It is not a difficulty; here it is before Shlomo married Paroh's daughter and here is after Shlomo married Paroh's daughter. Said Rav Yitzchak: At the time that Shlomo married Paroh's daughter, Gavriel descended and inserted a stick in the sea and it gathered a sandbank on which was built the great city that is in Rome.
(a)How did the value of silver change when Shlomo married Paroh's daughter?
1.Maharsha: Originally, silver was not worthy anything, since Shlomo was involved completely in the study of Torah. But after he married her, there was a reduction in his study of Torah and he was more involved in banquets and worldly pleasures. Therefore, silver became more important.
(b)What is the connection between Shlomo's marriage and the beginnings of the city of Rome?
1.Maharsha: Shlomo's marriage planted the first seed of the idol worship that would later take place (as the Gemara in Shabbos 56b explains). This idolatry ultimately led to the destruction of the Beis HaMikdash. Thus, at the time of their marriage, the foundations of Rome were also being laid, as they would eventually become the nation to destroy the Beis HaMikdash.
(c)Why was specifically a stick that was inserted in the sea?
1.Ein Eliyahu: This was a hint to the fact that if Am Yisrael do Teshuva - they repent for their actions, the stick can easily be cut down and the kingdom of Rome can be stopped.
2.Maharsha: The stick alludes to the kingdom of Edom (of which Rome were descended), as the Pasuk in Tehillim 68 compares Edom to a wild boar that dwells among the canes (sticks).
4)WHY ARE THE REASONS FOR MITZVOS NOT KNOWN?
ואמר ר' יצחק מפני מה לא נתגלו טעמי תורה שהרי שתי מקראות נתגלו טעמן נכשל בהן גדול העולם כתיב (דברים יז) לא ירבה לו נשים אמר שלמה אני ארבה ולא אסור וכתיב (מלכים א יא) ויהי לעת זקנת שלמה נשיו הטו את לבבו וכתיב (דברים יז) לא ירבה לו סוסים ואמר שלמה אני ארבה ולא אשיב וכתיב (מלכים א יא) ותצא מרכבה ממצרים בשש וגו'
Translation: And said R. Yitzchak: Why were the reasons of the Torah not revealed? As in two Pesukim, the reasons were revealed and a great man stumbled through them. It is written (Devarim 17:17), "He shall not have many wives (and he shall not turn his heart away)". Shlomo said, "I will have many wives and I will not turn away (from the Torah)". And it is written (Melachim I 11:4), "And it was at the time that Shlomo was old, his wives turned his heart". And it is written (Devarim 17:16), "He shall not take many horses (for himself, so that he will not bring the people back to Egypt in order to acquire many horses)". Shlomo said. "I will have many and I will not bring (the people) back. And it is written (Melachim I 10:29), "A chariot that went up and left Egypt etc."
(a)Is there an earlier precedent for the discussion of why the reasons of the Torah were not revealed?
1.Vilna Gaon (Kol Eliyahu haChadash p. 37): The Mishnah in Shabbos taught (a Rabbinic enactment) that one should not read to the light of a candle. It did not give a reason for this. A Braisa did state that the reason is, lest a person forget it is Shabbos and tilt the candle to increase the light (thereby transgressing a Torah Melacha of Mavir - kindling). The Gemara recounts a time when R. Yishmael almost (or some say did) tilt the candle, after saying that he is capable of reading without tilting it. He then exclaimed, "How great are the words of the Chachamim, who said that one may not read to the light of a candle". R. Yishmael was specifically praising the fact that the Mishnah did not give the reason for the prohibition.
5)IN WHICH SCRIPT WAS THE TORAH GIVEN?
אמר מר זוטרא ואיתימא מר עוקבא בתחלה ניתנה תורה לישראל בכתב עברי ולשון הקודש חזרה וניתנה להם בימי עזרא בכתב אשורי ולשון ארמי ביררו להן ישראל כתב אשורי ולשון הקודש והניחו להדיוטות כתב עברית ולשון ארמי מאן הדיוטות אמר רב חסדא כותאי מאי כתב עברית אמר רב חסדא כתב ליבונאה תניא רבי יוסי אומר ראוי היה עזרא שתינתן תורה על ידו לישראל אילמלא לא קדמו משה במשה הוא אומר ומשה עלה אל האלהים בעזרא הוא אומר הוא עזרא עלה מבבל מה עלייה האמורה כאן תורה אף עלייה האמורה להלן תורה במשה הוא אומר ואתי צוה ה׳ בעת ההיא ללמד אתכם חקים ומשפטים בעזרא הוא אומר כי עזרא הכין לבבו לדרש את תורת ה׳ אלהיו ולעשת וללמד בישראל חק ומשפט ואף על פי שלא ניתנה תורה על ידו נשתנה על ידו הכתב שנאמר וכתב הנשתון כתוב ארמית ומתרגם ארמית וכתיב לא כהלין כתבא למקרא ופשרה להודעה למלכא [מלמד שבאותו היום ניתן] וכתיב וכתב את משנה התורה הזאת כתב הראוי להשתנות למה נקרא שמו אשורי שעלה עמהם מאשור
Translation: Mar Zutra said, or some say: Originally, the Torah was given to Yisrael in Ivri script and in the Holy Tongue (Lashon haKodesh). In the days of Ezra, it was given again in Ashuris script and in the Aramaic tongue. Yisrael chose for themselves the Ashuris script and the Holy Tongue; and left Ivri script and the Aramaic tongue for commoners. Who are these commoners? Said Rav Chisda: The Kusim. What is Ivri script? Said Rav Chisda: Livonah script. It is taught in a Baraisa: R. Yosi says: Ezra was worthy of having the Torah given to Yisrael through him, if Moshe had not preceded him. Regarding Moshe it says (Shemos 19:3), "And Moshe went up to Hash-m". And regarding Ezra it says (Ezra 7:6), "He, Ezra, went up from Bavel". Just as 'going up' stated here (Moshe) refers to the giving of the Torah'; so too 'going up' stated there (Ezra) refers to the giving of the Torah. Regarding Moshe it says (Devarim 4:14), "And Hash-m commanded me at that time to teach you statutes and laws". Regarding Ezra it says (Ezra 7:10), "For Ezra prepared his heart to expound the law of Hash-m, to fulfill it and to teach in Yisrael statute and law". And even though the Torah was not given through Ezra, its script was changed through him, as it says (Ezra 4:7), "And the changed writing was written in Aramaic and expressed in Aramaic". And it is written (Daniel 5:8), "And they could not read the writing or its interpretation to make known to the king". And it is written (Devarim 17:18), "And he should write for himself two copies ('Mishneh') of this Torah". This implies writing that was destined to be changed. Why is it called 'Ashuris'? Because it came with them from Ashur.
(a)Rav Chisda said that Ivri script is 'Levonah' script. Rashi explained that they are "'אותיות גדולות' - 'large letters' like those that are written in amulets and Mezuzos". Why is that considered to be a different script (Yad Ramah) and why later would the Gemara cite from a Pasuk that 'they could not read the writing' (R' Yona)?
1.Rav Dr. Moshe Katz (HaMaayan 48-2): Perhaps when Rashi writes the words 'אותיות גדולות', they should be pronounced 'Osiyos Gedulos', meaning 'interwoven letters', as the lettering overlaps.
