אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי את לא מינסית לי אמר לפניו רבש"ע נסני שנאמר (תהלים כו) בחנני ה' ונסני א"ל מינסנא לך ועבידנא מלתא בהדך דלדידהו לא הודעתינהו ואלו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (ש"ב יא) ויהי לעת הערב ויקם דוד מעל משכבו וגו' אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע (והיינו דכתיב) (שם) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הות קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כצפרתא פתק ביה גירא פתקא לחלתה אגלייה וחזייה מיד (שם) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה [ותשב אל ביתה] והיינו דכתיב (תהלים יז) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מלתא:
Translation: Rav Yehudah taught, one should never bring himself to a test. David Melech Yisrael brought himself to temptation and failed. He asked, why do we say Elokei Avraham, Elokei Yitzchak and Elokei Yakov, but not Elokei David? Hash-m said, I tested them; I did not test you. David said "Bechaneni Hash-m v'Naseni"! Hash-m said, I did not tell the Avos in what they will be tested, yet I will tell you. You will be tested in a matter of Ervah. Rav Yehudah expounded, "va'Yhi l'Es ha'Erev va'Yakam David me'Al Mishkavo" - David switched lying at night to lying during the day. He forgot the Halachah that man has a small Ever. If one satiates it, it craves more. If one starves it, it is satiated. "Va'Yis'halech Al Gag... va'Yar Ishah Rochetzes" - Bas Sheva was shampooing her hair under a chest (Ramah - canopy). The Satan took the form of a bird. David shot an arrow at it. It broke the chest (lifted the canopy) and revealed her. David saw her. He inquired, and was told "Zos Bas Sheva bas Eli'am Eshes Uriyah ha'Chiti." He sent for her - "...va'Tavo Elav va'Yishkav Imah v'Hi Miskadeshes mi'Tum'asah..." "Bachanta Libi Pakadta Laylah", "Tzeraftani Val Timtza." "Zamosi Bal Ya'avar Pi" - if only there was a muzzle in the mouth of my hater, and he did not say this matter!
(a)Why did Rav Yehudah say 'one should never bring himself to a test'?
1.Iyun Yakov: Even David, that "Libi Chalal b'Kirbi" (his Yetzer ha'Ra had no power in him - Avodah Zarah 5a) should not do so. It says David Melech Yisrael - even though a king may increase wives (until 18), he stumbled in Zenus, because he brought himself to a test. All the more so someone else may not do so! (NOTE: Others may marry wives without limit, but most people cannot afford to marry many. - PF)
2.Daf Al ha'Daf citing Har Tzvi OC 1:1: When a Tzadik prays for something that he thinks that it is good for him, Hash-m does his will and fulfills his request, even if He knows that evil will result, e.g. David's request. Why does it say "Retzon Yere'av Ya'aseh", and add "v'Es Shav'asam Yishma v'Yoshi'em"? Hash-m fulfills their request, and when they see that it is bad for them, he accedes to save them from it. Daf Al ha'Daf - when Shlomo built the Bi'as Mikdash, he requested that Hash-m not grant a request if it will be bad for the person! Sidur ha'Gra brings, v'Sigmelenu Chasadim Tovim - Hash-m does not grant a request that will be bad for the person! In Ta'anis 25a, Shamayim gave a golden leg to R. Chanina ben Dosa; afterwards, they requested mercy, and Shamayim took it back. This was a greater miracle than giving it! Normally, Shamayim does not take!
(b)What is the significance that people will not say Elokei David?
1.Maharsha: Hash-m does not designate His name on Tzadikim in their lifetimes. David knew that even after he dies, Yisrael will not say this, like they say Elokei Avraham. Hash-m said, this is because I tested them in their lifetimes; I did not test you, so My name will not be designated on you even after death.
i.Daf Al ha'Daf: How did David know that people will not say Elokei David after his death? (NOTE: Maharsha holds that this was via Nevu'ah, but it could be changed. - PF) Elokei Ploni means that Hash-m handed over Shem Elokim (its Gematriya is 86, like that of Teva (nature) in his hands to do as he desires. It was supernatural that Avraham gave birth, that Yitzchak's crops yielded 100 times the expected amount in a bad land in a bad year, and Yakov - "Sarisa Im Elohim v'Im Anashim va'Tuchal." David asked why he did not merit this; he needed to flee Sha'ul. Hash-m answered, I tested them. If man overcomes his nature for Hash-m, Midah k'Neged Midah Hash-m changes nature for him.
2.Maharal (106b): David requested this, unlike other Tzadikim, because Hash-m does not put His name on individuals, only on an entire nation. The Avos are Avos of the entire nation. Just like we say Elokei Yisrael, we say Elokei Avraham, and similarly Yitzchak and Yakov. So David is the Av of Malchus Beis David. Also the kingship is like the entire nation. Chazal said that the king is the nation, and the nation is the king.
3.Etz Yosef citing Toras Chayim: The Avos are three legs of the Merkavah; David became the fourth (Sha'arei Orah). Therefore, he thought that Hash-m should designate His name on him, like on the Avos. Margoliyos ha'Yam 1, 2 - also, he knew that Yisrael will say 'Magen David', similar to Magen Avraham. Since his heart was hollow (the Yetzer ha'Ra did not rule over him), he will not sin, so Hash-m can designate His name on him. (NOTE: Rashi (Bereishis 28:13, citing Tanchuma) says that Hash-m said Elokei Yitzchak in his lifetime, for he was blind, housebound and the Yetzer ha'Ra ceased from him. - PF)
(c)After Hash-m said 'I tested them; I did not test you', why did David ask to be tested?
1.Rif (on the Ein Yakov): Hash-m said "v'Asisi Lecha Shem Gadol k'Shem ha'Gedolim"; we expound in Pesachim (117b) that Yisrael will say 'Magen David' (similar to Magen Avraham). David thought, Yitzchak and Yakov did not merit this, but Hash-m designated His name on them. All the more so He should designate His name on me!
(d)Why did David say a double expression "Bechaneni Hash-m v'Naseni"?
1.Maharsha: "Hash-m Tzadik Yivchan" refers to Avraham - "veha'Elokim Nisah Es Avraham." A potter does not test frail bottles. If he hits them, they break. He tests good bottles. David added "Tzarfah Chilyosai v'LIbi" - I can stand in a test, like bottles Nitzrafin well in a furnace.
2.Rif (on the Ein Yakov): David wanted to be tested in an easy matter, and if he passes, afterwards in a harder test. His first mistake was to have Bi'ah during the day. We learn from Achashverosh that this is improper - "ba'Erev Hi Ba'ah." Rather, he should have engaged in Torah - if this lowlife (Yetzer ha'Ra) encounters you, drag him to the Beis Midrash! Also, after rising from lying, he should have gone to the Beis Midrash - rather, he went to the roof.
(e)What is the meaning of 'he switched lying at night to lying during the day', and why did he do so?
1.Rashi: He had Bi'ah during the day to be satiated from Bi'ah, and not think about women the entire day.
i.Maharsha: No verse says that Hash-m told him that He will test him in a matter of Ervah. We infer that He did - this is why he rose from Mishkav at night (he satiated himself with Bi'ah, hoping to help himself withstand temptation).
ii.Rif (on the Ein Yakov): About this Hash-m said "Lamah Bazisa Es Devar Hash-m" - he disgraced his ways, and from this came to do evil in Hash-m's eyes.
iii.Margoliyos ha'Yam 3 citing Akeidas Yitzchak: The 'Ever Katan' is the heart or eye. The eye sees and the heart desires. One who starves himself and does not fulfill their desires, he diminishes his desires [and is satiated]. One who satiates himself with their desires, he desires more - "v'Einei ha'Adam Lo Tisbanah."
(f)What is the significance that she was shampooing her hair?
1.Maharsha: Surely she was modest, and not revealed! However, after the chest broke, he saw her head directly (over the roof). He saw her body from the side (it was below his direct line of vision).
(g)What is the significance of "Zos Bas Sheva bas Eli'am Eshes Uriyah ha'Chiti"?
1.Rif (on the Ein Yakov): Chazal said that she was eight years old. Kidushin of a minor is nothing, unless her father consented. Perhaps she was an orphan. Or, if her father was alive, Uriyah was Galyus' weapons carrier. David was unable to open the case of Galyus' sword. David said, whoever will open it for me, I will give to him a Na'arah from Yisrael. Uriyah opened it, and David gave to him Bas Sheva, without her father's consent. Even if her father consented, it is valid only if later her father receives Kidushin money. [Even though there was no Kidushin,] due to Chilul Hash-m, David called Uriyah - perhaps he will find an Aveirah of Misah. Uriyah rebelled against the king - David told him 'go to your house', and he did not. He also said "Adoni Yo'av", like Chazal said (Kidushin 43a). After Uriyah died, David married Bas Sheva. The first Bi'ah was not so bad, since she was divorced. Tosfos holds that the divorce was conditional - since Uriyah died, she was divorced retroactively. Sending for her to marry her was Chilul Hash-m. Hash-m sent Nasan ha'Navi with the Mashal [of the Ashir who stole the Oni's lamb]. David said, [the Ashir] is Chayav Misah, and will pay four times for the lamb. Kam Lei bid'Rabah Minei (one who is Chayav Misah for an Aveirah need not pay due to it; one is punished only "Rishah Achas." Similarly, one does not receive lashes and pay!) Perhaps that is only when the Chiyuv to pay comes at the time of Chiyuv Misah. Here he was liable to pay from when he took the lamb; the Chiyuv Misah was only at the time of action. (NOTE: Presumably, he refers to Shechitah. He owes principal, or at most Kefel, from when he took it. The Chiyuv to pay four is only from Shechitah! Seemingly, he was not Chayav Misah mid'Oraisa, just a king may punish as he deems proper. A king can also override Kam Lei bid'Rabah Minei! - PF)
2.Etz Yosef: When David heard her name, he recognized that she is his Zivug.
(h)Why does it say "v'Hi Miskadeshes mi'Tum'asah..."?
1.Rashi: He did not have Bi'ah with her when she was Nidah.
(i)Why does it say "Pakadta Laylah"?
1.Rashi: You tested me about a matter of the night, if I can stand the test.
(j)What is the meaning of "Tzeraftani Val Timtza"?
1.Rashi: You thought to purify me, and did not find that I am clean.
(k)What did David wish that he did not say?
1.Rashi: That he wants to be tested.
i.Maharsha: Surely David said so about himself. The Gemara attributed it to his haters, to avoid an expression of a curse on David.
ii.Maharal (106b): When a person seeks to be tested, his strength and Mazal do not help him, for he brought it on himself, and then he cannot pass the test.
דרש רבא מאי דכתיב (תהלים יא) למנצח לדוד בה' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקדוש ברוך הוא רבש"ע מחול לי על אותו עון שלא יאמרו (הרשעים) הר שבכם צפור נדדתו. דרש רבא מאי דכתיב (שם נא) לך לבדך חטאתי וגו' אמר דוד לפני הקדוש ברוך הוא גליא וידיעא קמך דאי בעאי למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה. דרש רבא מאי דכתיב (תהלים לח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאת עליו במכאוב. וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה. דרש רבא מ"ד (שם לה) ובצלעי שמחו ונאספו נאספו עלי נכים ולא ידעתי קרעו ולא דמו אמר דוד לפני הקדוש ברוך הוא רבש"ע גלוי וידוע לפניך שאם היו קורעין (את) בשרי לא היה דמי שותת ולא עוד אלא בשעה שהם עוסקים (באהלות ונגעים) [בד' מיתות ב"ד] פוסקים ממשנתן ואומרים לי דוד הבא על א"א מיתתו במה אמרתי להם הבא על א"א מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעוה"ב אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמונה עשר עונות שנאמר (תהלים ו) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד עבודת כוכבים שנא' (ש"ב טו) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא עבודת כוכבים שנאמר (דניאל ב) הוא צלמא ראשיה די דהב טב (ש"ב טו) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו א"ל לדוד יאמרו מלך שכמותך יעבוד עבודת כוכבים א"ל מלך שכמותי יהרגנו בנו מוטב יעבוד עבודת כוכבים ואל יתחלל שם שמים בפרהסיא. אמר מאי טעמא נסבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה
Translation: Rava said, "ba'Shem Chasisi Eich Tomru l'Nafshi Nudi Harchem Tzipor" - David asked Hash-m 'forgive me for the sin, lest people say that a bird moved your mountain.' He said, "Lecha Levadcha Chatasi... Lema'an Titzdak b'Davrecha" - David told Hash-m 'You know that I could have overcome my Yetzer, just I did not want people to say that the slave (me) overcame his Master.' "Ki Ani l'Tzela Nachon u'Mach'ovai Negdi Samid" - Bas Sheva was prepared for David from the six days of creation, just she came to him through great anguish. A Beraisa supports him. Tana d'Vei R. Yishmael taught, Bas Sheva was prepared for David from the six days of creation, just he took her prematurely. Rava said, "v'Ne'esfu Alai Nechim v'Lo Yadati Kar'u v'Lo Damu" - David said, 'if I would be torn, my blood would not spill.' When my tormentors engage the four Misos of Beis Din, they stop learning to ask me which is the death penalty for Bi'ah with a married woman. I answer that it is choking, and he has a share in the world to come, but one who makes someone blush has no share in the world to come. Rav Yehudah taught, even when David was sick, he fulfilled the Onah of his 18 wives - "Yagati b'Anchasi Ascheh b'Chol Laylah Mitasi b'Dim'asi Arsi Amseh." Rav Yehudah said, David thought to serve idolatry - "va'Yhi David Ba Ad ha'Rosh Asher Yishtachaveh Sham l'Eilohim" - 'Rosh' refers to idolatry. Chushai ha'Arki encountered him. Chushai asked, will people say that a king like yourself serves idolatry?! David said, my son is about to kill me. It is better that I serve idolatry than to have Chilul Hash-m! Chushai asked, why did you marry a Yefas To'ar? David said, this is permitted! Chushai said, you did not expound that the Parshah of Ben Sorer u'Moreh is written right after it, to teach that one who marries a Yefas To'ar will have a Ben Sorer u'Moreh.
(a)What was difficult about "ba'Shem Chasisi Eich Tomru l'Nafshi Nudi Harchem Tzipor"?
1.Rif (on the Ein Yakov): Trusting in Hash-m is no contradiction to saying that a bird caused him to move!
(b)Why would people say 'a bird moved your mountain'?
1.Rashi: Via a bird [that David saw and shot an arrow at it], your (Yisrael's) king perished.
2.Maharsha: The Yetzer ha'Ra seems to Tzadikim like a mountain, and to Resha'im, like a hair (Sukah 52a). People will say that he is not a Tzadik, for what appears to Tzadikim like a mountain, appeared to him like a small bird, and even so he did not conquer it! The bird moved your mountain, i.e. via it the episode of Avshalom was decreed, which forced David to leave his place.
3.Rif (on the Ein Yakov) #1: Should Hash-m pardon David, lest people say so?! Also, the bird did not make him sin - the Satan did! David should have conquered his Yetzer! David said, I could have conquered my Yetzer; "Lecha Levadcha Chatasi" - I did not, only to establish Your word that I will not. People should not say that a bird moved your mountain, i.e. I could not conquer my Yetzer!
4.Rif (on the Ein Yakov) #2: You said that You will be a shield for me. I said 'test me', for I will not falter, since I have a shield. I did not know that You will remove my shield! Pardon me, lest people say that your mountain, a shielded fortress, a bird moved it to sin, and the shield did not help. They did not know that my strength and shield departed!
(c)Why did he say "Lecha Levadcha Chatasi"?
1.Maharsha: Anyone who went to war in Beis David divorced his wife (Shabbos 56a). If so, David did not sin against Yisrael (Eshes Ish), only against Hash-m, for asking Him to test him. The test was not in Ervah itself, rather, something close to Ervah.
2.Rif (on the Ein Yakov): Every sin is only against Hash-m! Rather, I sinned for Your sake (to justify Your words). (NOTE: Some sins are also Bein Adam l'Chavero, and then one needs the victim's pardon to get Kaparah! - PF)
(d)Did David sin lest people say that the slave overcame his Master?
1.Maharal: No! This is not a reason to sin! Rather, David's level was so high that he defeated his Yetzer. However, because he asked Hash-m to test him, he thought that he is at the level of the Avos and can conquer the Yetzer like they did. Hash-m did not want to test him, for He knew that he is not at that level. One who enters such a matter against Hash-m, he has much opposition. This is why he did not defeat it, lest people say that that the slave overcame his Master. David wanted Hash-m to do his will, to test him. 'Tzadikim rule over Hashem' (Mo'ed Katan 16b - i.e. a Tzadik decrees and Hash-m fulfills). Choni ha'Ma'agel was like a whining son, and his Father does his will. Hash-m did not want that David be equal to the Avos. If not for this, David would have suppressed his Yetzer; he was at the Avos' level, but people should not say that his desire [for the world's order] overcame Hash-m's.
2.Maharsha, Rif (on the Ein Yakov): Yes. I could have conquered my Yetzer, but I did not want people to say so, for You said that I cannot.
3.Iyun Yakov: We find that in the episode of Tanur Shel Achnai, Hash-m said 'My children defeated Me' (Bava Metzi'a 59b). However, David was called 'Avdi'; it is improper for a slave to defeat his Master. Pesachim 111 says that Hash-m is happy when He is defeated (if so, what was David's reason)? People do not know this; they think that earthly kingship is like kingship above (one who outwits the king is killed - Avodah Zarah 10b)!
(e)What do we learn from "Ani l'Tzela Nachon"?
1.Maharsha: She is called Tzela, for she was prepared for David from the days of creation, just like woman was made in the days of creation from a Tzela. She came to him via Mach'ov, i.e. a test.
(f)Why do we say that Bas Sheva was prepared for David from the six days of creation?
1.Maharal: Before Shlomo was born, it was prophesized that he will be born and build the Beis ha'Mikdash. Surely he will be born from a woman special for David! Bas Sheva was proper for him - David was Yishai's seventh son. (NOTE: So it says in Divrei ha'Yamim (I, 2:15). In Shmuel I, 16:10, it says that Yishai had seven other sons, and David was "ha'Katan"! Redak and Metzudas David say that Yishai had seven sons from David's mother; Elihu was from a different woman. Or, Elihu was the eighth, and David the seventh; David is called ha'Katan because he lowered himself. - PF) This is why he avidly pursued her, like something prepared for him, and he cannot wait for the proper time.
i.Maharsha: It says that he ate her like an unripe fig. One should wait for it to finish developing!
ii.Margoliyos ha'Yam 14 citing the Ari Zal: It uses this expression, for there is a species of fig called Bnos Sheva (Ma'aseros 2:8).
iii.Daf Al ha'Daf citing Ohr Pnei Moshe (Parshas Nasa): Adam ha'Rishon erred with Eitz ha'Da'as. Had he waited until Shabbos, it would have been permitted. David was a Gilgul of Adam, and Bas Sheva was a Gilgul of Chavah. David wanted to fix Adam's sin, but again, he ate prematurely.
(g)What is the meaning of "v'Ne'esfu Alai Nechim v'Lo Yadati"?
1.Rashi #1: Nechim are blemished people, like Pharaoh Necho. They mock me, and I am like one who does not know.
2.Rashi #2: I did not know when they mock. i.e. the sin came suddenly upon me. I did not know that they have an opportunity to shame me.
(h)Why does it say 'when they engage in the four Misos Beis Din, they stop learning to ask me what is the Misah for Eshes Ish'? They are engaged in this!
1.Etz Yosef: Since they are learning this, they already know the answer. They stop to ask me merely to shame me.
i.Etz Yosef: The text in Bava Metzi'a 59a is 'when they engage in Ohalos and Nega'im.' Nega'im come for Leshon ha'Ra. Learning about them should make one careful about Leshon ha'Ra! Ohalos are mentioned together with Nega'im; they are always mentioned together. Tosfos (ibid.) explains, not only when they are idle. Rather, even when they engage in difficult Halachos not connected to Eshes Ish [they interrupt to taunt me].
(i)What do we learn from "b'Anchasi Ascheh b'Chol Laylah Mitasi b'Dim'asi Arsi Amseh"?
1.Rashi: Even amidst Anachah (sighing), I make my bed filthy [with semen] every night. Ascheh is like "Sechi u'Ma'os." Amidst tears [over my illness], I make my bed filthy via Bi'ah.
i.Maharal: The Gemara teaches this to explain why David stumbled in this sin. It is because even when he was sick, he fulfilled the Onah of his 18 wives. This is like we said above (Amud A), if one satiates himself [with Bi'ah, the Ever] is hungry (craves more Bi'ah). It is a deep matter in his Midah that [even when he was sick,] he fulfilled Onah. His Midah is Chibur and Zivug.
2.Ramah: Ascheh is like Sichah (talk), which can refer to Bi'ah - 'he does not speak with me at the beginning of the night, nor at the end of the night' (Nedarim 20b), 'they saw her speaking with a man in the market' (Kesuvos 13a)
3.Iyun Yakov: Perhaps the Gemara teaches this, lest we think that David did Teshuvah (told his wives to adorn themselves, and refrained from intimacy) amidst frailty (he was too weak to have Bi'ah in any case, like Avishag said.
4" class="nm">(j) What would be the Chilul Hash-m if David's son killed him?
4.
Rashi: People think that I am a Chasid. People will think that Hash-m was not justified in doing this to me.
(j)What forced Rav to expound that David intended to serve idolatry? Perhaps he wanted to see Mekom ha'Mikdash and bow to Hash-m!
1.Rif (on the Ein Yakov): If so, Chushai would not have torn his clothes just because David needs to flee, if not for his intent to serve idolatry.
2.Iyun Yakov: Chushai had earth on his head. i.e. he mourned that David intended to bow to the Rosh, i.e. idolatry.
(k)Why would it be better for David to serve idolatry?
1.Rashi: Only he will be Mechalel Hash-m; the entire nation will not.
2.Ramah: He will only pretend to serve idolatry, and no one will question Hash-m's ways.
i.Maharal: He would bow to idolatry, but his heart would be to Hash-m, to avoid Chilul Hash-m. Chushai said that even so, there will be Chilul Hash-m
ii.Rif (on the Ein Yakov): Why did David choose idolatry? If he would do any severe sin, this would evade Chilul Hash-m! Rather, he would bow with intent for Hash-m, and only appear to transgress.
iii.Etz Yosef: David agreed that it would be Chilul Hash-m to appear to serve idolatry, just will evade a bigger Chilul Hash-m if he appears to be a Chasid, and his son kills him. Also, it will seem that there is no choice; everything is from Hash-m's decree - Hash-m said "Hineni Mekim Alecha Ra'ah."
iv.Daf Al ha'Daf citing Shelal David (Ki Setzei): David knew the place of the Mikdash, but it was not known to the Rabim. From the top of Har ha'Zeisim one can see the place (Midos 2:4 - the Kohen who burns Parah Adumah did so). Normally, we assume that there is idolatry on top of tall mountains. If Kedushah (e.g. of the Mikdash) preceded it, we are not concerned. David used to go there covertly to bow, lest people suspect him. Now he went openly, so they would suspect him.
3.Maharsha: He meant that he wanted to flee from his son to Chutz la'Aretz, which is like serving idolatry, like David said when he fled Sha'ul - "Gereshuni ha'Yom me'HIstape'ach b'Nachalas Hash-m [Leimor Lech Avod Elohim Acherim]" (Kesuvos 110b).
4.Daf Al ha'Daf citing the Malbim (Eretz Chemdah Vayikra, Ahavas Hash-m): A Mashal for this is a cruel king who would kill a servant for a minor error. Once, the wine steward accidentally spilled a little on the table. He saw that the king was angry; he intentionally spilled the entire cup on the table. They asked why he intentionally added to his sin. He said, I knew that you will not pardon me. I did not want people to say that you killed for a small matter and did not have mercy. Amidst my love for the king, I increased my offense to spare him from this shame. The king was pleased, and elevated him above the other officers. The Vilna Gaon and Pardes Yosef (va'Yeshev 71) explain 'Iyov wanted to turn the bowl on its mouth' (Bava Basra 16a) like this.
(l)Why did Chushai say 'a king like you...'?
1.Maharsha: Even though David fled to Chutz la'Aretz before, now that he is king, it is improper for a king like you... (NOTE: The Gemara says that Chushai dissuaded David. David fled from Avshalom to Chutz la'Aretz, and returned only after Avshalom died! - PF)
2.Margoliyos ha'Yam 17: Chushai told him, a king like you - you are established to be Kosher, many will stray if you appear to serve idolatry.
3.Daf Al ha'Daf citing Shelal David (Ki Setzei): You asked Hash-m to test you, and you could have overcome even Arayos (just you wanted to fulfill His words), which man desires (Chagigah 11b). All the more so you can overcome idolatry, which man does not desire so much!
(m)What is the relevance of the Drashah that one who marries a Yefas To'ar will have a Ben Sorer u'Moreh?
1.Rashi: People will not question Hash-m's ways. Avshalom was the son of Ma'achah Bas Talmi Melech Geshur. Surely David married her b'Heter (Eshes Yefas To'ar), for he sinned "Rak bi'Dvar Uriyah ha'Chiti."
i.Maharal: All know that we expound Semuchim, so there will be no Chilul Hash-m.
3)HASH-M'S PARDON OF DAVID
דרש רבי דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקדוש ברוך הוא רבש"ע (תהלים יט) שגיאות מי יבין א"ל שביקי לך. מנסתרות נקני שביקי לך. גם מזדים חשוך עבדך [שביקי לך. אל ימשלו בי אז איתם] דלא לישתעו בי רבנן שביקי לך. (אל ימשלו בי אז איתם) ונקיתי מפשע רב שלא יכתב סורחני אמר לו אי אפשר ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנא' (במדבר יג) ויקרא משה להושע בן נון יהושע כל הפרשה כולה על אחת כמה וכמה. [ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר] כבר עתיד שלמה בנך לומר בחכמתו (משלי ו) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא אל אשת רעהו לא ינקה כל הנוגע בה. א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קביל עליה. ואמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין. נצטרע דכתיב (תהלים נא) תחטאני באזוב ואטהר וגו'. נסתלקה הימנו שכינה דכתיב (שם) השיבה לי ששון ישעך וגו'. ופירשו ממנו סנהדרין דכתיב (שם קיט) ישובו לי יראיך וגו'. ששה חדשים מנ"ל דכתיב (מ"א ב) והימים אשר מלך דוד על ישראל ארבעים שנה בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (ש"ב ה) בחברון מלך על יהודה שבע שנים וששה חדשים ובירושלים מלך שלשים ושלש שנה והנך ששה חדשים לא קא חשיב ש"מ דנצטרע (כתיב (תהלים פו) עשה עמי אות לטובה וגו') אמר לפניו רבש"ע מחול לי על אותו עון. מחול לך. עשה עמי אות לטובה ויראו שונאי ויבושו וגו' א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך. בשעה שבנה שלמה את בהמ"ק בקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר כ"ד רננות ולא נענה אמר (שם כד) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה כיון שאמר (דה"ב ו) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדרה וידעו כל ישראל שמחל לו הקדוש ברוך הוא על אותו העון
Translation: R. Dostai of Biri said, David was like a Kusi merchant. David said, "Shegi'os Mi Yavin." Hash-m said, I forgive you. David asked, "mi'Nistaros Nakeni"! Hash-m forgave him. David said, "Gam mi'Zedim Chasoch Avdecha." Hash-m forgave. David said, "Al Yimshelu Vi." Hash-m granted this. "V'Nikeisi mi'Pesha Rav"! Hash-m: That is impossible. The Yud that I removed from Sarai was complaining for many years until I added it to Yehoshua - "va'Yikra Moshe l'Hoshe'a bin Nun Yehoshua." All the more so, I cannot omit an entire Parshah! "V'Nikeisi mi'Pesha Rav" - David asked for total forgiveness. Hash-m said, your son Shlomo will write with his Chochmah "...ha'Ba El Eshes Re'ehu Lo Yinakeh Kol ha'Noge'a Bah"! David said, will I be forever plagued by this sin? Hash-m said, accept on yourself afflictions. (He did.) Rav Yehudah said, David was a Metzora for six months. "Techat'eni v'Ezov v'Etaher." The Shechinah departed from him - "Hashivah Li Seson Yish'echa v'Ru'ach Nedivah Sismecheni." The Sanhedrin separated from him - "Yashuvu Li Yere'echa." What is the source that this was for six months? It says "b'Chevron Malach Sheva Shanim", and it says "b'Chevron Malach Al Yehudah Sheva Shanim v'Shishah Chodoshim"! The first verse does not count the six months that he was a Metzora. David asked, forgive to me for the sin! Hash-m forgave him. David asked, "Asei Imi Os l'Tovah va'Yir'u Son'ai v'Yevoshu"! Hash-m said, I will not do so in your lifetime, rather, in your son's day. When Shlomo built the Beis ha'Mikdash and wanted to bring the Aron into the Kodesh ha'Kodoshim, the gates clung to each other and would not let it enter. Shlomo sang 24 praises to Hash-m; they remained closed. He said "Se'u She'arim Rosheichem..." - they remained closed. When he said "Zachrah l'Chasdei David Avdecha", they opened. The faces of David's enemies turned black (from shame). All knew that Hash-m forgave David.
(a)How was David like a Kusi merchant?
1.Rashi (according to Rashash's text): He lowers the price of his merchandise bit by bit, until it is cheap. (So David diminished liability for his sin.)
2.Maharsha: Midrashim say that he was like a poor Kusi begging at the door.
i.Anaf Yosef citing Toras Chayim: Midrash Shochar Tov says, the Kusi requests water (which is Hefker), and then an onion (lest drinking plain water harm him), and then says that an onion without bread is futile. So Tzadikim know how to appease Hash-m.
ii.Etz Yosef: Perhaps Socher it is an expression of Sechor (go away, i.e. he goes to doorways to beg).
(b)What levels of pardon did David request?
1.Rashi: "Shegi'os Mi Yavin" - who can avoid sinning b'Shogeg? Pardon me for this! Hash-m agreed. "Mi'Nistaros Nakeni" - cleanse me from intentional sins in private! Hash-m agreed. "Gam mi'Zedim..." - pardon intentional sins in public. Hash-m agreed. "Al Yimshelu Vi" - Chachamim should not expound my sin. Hash-m agreed. "V'Nikeisi mi'Pesha Rav" - my sin should not be written in Tanach. Hash-m could not agree to that.
i.Maharsha: The verses do not say that Hash-m pardoned, but since David requested greater matters, we infer that Hash-m agreed to pardon the smaller matters. Even though Nistaros are not Shogeg, since they were not known, there is no Chilul Hash-m in them. "Gam mi'Zedim Chasoch Avdecha" - Mezid sins that were known. Withhold them from Avdecha (Rabanan), that they will not discuss them.
2.Ramah: "Gam mi'Zedim..." - Chachamim should not say that I have no share in the world to come.
3.Maharal: After David arranged the attribute of Torah, that he was careful about its Mitzvos, he asked Hash-m to pardon Shegagos. After, he asked about Nistaros - he thought that it is permitted, but it is not. This is not Shogeg. He should have learned! He asked that Chachamim not discuss his sin. They discuss one who sinned b'Mezid, and say that he has ill repute. He said "Avdecha", for since I am Your servant, it is not honor for the Master if people speak evil about His servant! He said "Az Eisam" - great sins - they are normally written [in Tanach].
(c)Why does it discuss the Yud removed from Sarai?
1.Maharsha: Shem Yud-Kei joins Ish and Ishah, if they merit. If not, the letters Yud-Kei depart, and Esh and Esh remain (Sotah 17a). Hash-m took the letter Yud, which is the letter of His name in Ish, from Sarai, and gave to her a Hei (changed her name to Sarah). She did not merit a son as long as Yud was in her name. The Yud screamed until it was put in a man - Yehoshua. Since it stopped Sarah from having a son, Yehoshua did not merit a son, even though the Yud helped him to [be saved from the Meraglim's counsel, via Moshe's Berachah, and] enter Eretz Yisrael. All the more so, the Parshah of David's sin, which discusses the Isur of Eshes Ish and the joining of the letters Yud Kei, it cannot be omitted!
(d)What is the significance of 'your son Shlomo will write "ha'Yachteh Ish Esh...; ha'Ba El Eshes Re'ehu Lo Yinakeh"?
1.Maharal: One who talks excessively with his wife, he descends to Gehinom, and all the more so with another's wife (Avos 1:5). The entire matter of a woman is Gehinom. Even one who follows his wife's counsel falls to Gehinom (Bava Metzi'a 59a)! Surely he is a Ba'al Gehinom, and the fire of Gehinom burns him!
2.Maharsha: Often a sinner has merits that protect him, or his fathers' merits protect him. This sin is so big that these will not help. It separated Yud-Kei from them, and Esh remains. It is as if you stoke the Esh of Ishah in his bosom - will garments, i.e. good deeds [protect] - "b'Chol Es Yihyu Vegadecha Levenim", "Lo Sisarafnah"?! Surely the fire will burn his deeds; they will not protect him. "If a man will walk on coals (the fire of Ish), will his feet not be scalded?" Merit of his fathers - the foundation and leg of man, like it says about Avraham, Yitzchak and Yakov, a chair of three legs - will not help him. David asked, will nothing help - will I bear the sin forever?
(e)Why does it say 'Shlomo will write with his Chochmah'? He wrote Mishlei with Ru'ach ha'Kodesh!
1.Margoliyos ha'Yam 23: Be'er Sheva and Maharatz Chayos (Berachos 4a) left this difficult. Rashi (Bava Basra 14b) says that Mishlei and Koheles are Sifrei Chochmah. Shir ha'Shirim Rabah 1:7 says that Ru'ach ha'Kodesh rested on Shlomo and he composed three Seforim, and all knew his Chochmah. His Chochmah was not normal; it was a special gift from Hash-m.
(f)How do we learn from "Techat'eni v'Ezov v'Etaher"?
1.Rashi: David needed Ezov to be Metaher him, for he was a Metzora.
i.Maharsha: Did David need Tzara'as to atone for his sin with Bas Sheva? Nasan ha'Navi already told him "Hash-m He'evir Chatasecha Lo Samus", but he will pay via [death or affliction of] four of his children - Bas Sheva's baby, Amnon, Tamar and Avshalom! It was totally pardoned only after David's body was afflicted. "V'Nikeisi mi'Pesha Rav" - I will be totally clean from the sin. Alternatively, we learn that he was a Metzora from the Seifa "umi'Sheleg Albin" - snow is one of the appearances of Tzara'as.
ii.Margoliyos ha'Yam 11: In the verse "va'Yomer David El Nasan Chatasi la'Shem va'Yomer Nasan... Lo Samus", there is a Pesik between "la'Shem" and "va'Yomer". Normally, even for Shogeg, one confesses Chatasi Avisi Pashati. Minchas Chinuch (364) asked, why does he say Avisi Pashati if he sinned only b'Shogeg? I answer that also Shogeg comes due to a previous Mezid sin. David was an exception; Hash-m forced him. Therefore, Nasan interrupted him after Chatasi, before he continues Avisi Pashati. They say like this in the name of the Vilna Gaon.
(g)What was the consequence of becoming a Metzora?
1.Maharal: His body was stricken and also his Nefesh - Ru'ach ha'Kodesh, which dwells on man from above, departed from him. The Sanhedrin, the eyes of the congregation, separated from him. It is as if Klal Yisrael separated from him. This is a third matter - disgrace of his intellect, which is proper for honor. All parts of him were judged. He was in Niduy (excommunication) from above and below.
2.Maharsha: Afflictions for Tzadikim in this world for their minority of sins is in place of judgment of Resha'im in Gehinom. One who has Bi'ah with an Eshes Ish descends to Gehinom for 12 months (Bava Metzi'a 28b). Accept on yourself afflictions - you will suffer only half. (NOTE: Above, Maharsha brought that anyone who went to war in Beis David divorced his wife (Shabbos 56a). David did not transgress Eshes Ish! Perhaps since the divorce was not known, there was Chilul Hash-m as if he transgressed Eshes Ish, and he needed to be punished for this. - PF) Tzara'as come for Arayos (Erchin 16a). The Shechinah departed from him, for it dwells only amidst Simchah, and David was worried and afflicted. Therefore he prayed "Hashivah Li Seson Yish'echa", and via Simchah, "v'Ru'ach Nedivah Sismecheni." He calls it Nedivah - even if I am not worthy of it. The Sanhedrin separated from him, for a Metzora calls "Tamei Tamei" (others must distance from him). He could not join to 10 for a Davar shebi'Kdushah, or learn with a colleague; he needed to learn alone. He prayed "Yashuvu Li Yera'echa" - I should be able to pray with others. Tefilah is called Yir'ah - "Yira'ucha Im Shemesh." Also "v'Yode'ei Edosecha" will return to me - I will be able to learn with them.
3.Iyun Yakov: Tzara'as is like a Mizbe'ach of Kaparah (Berachos 5b). The six months of his Tzara'as are not counted towards his kingship, for a Metzora is like a Mes - "Al Na Sehi ka'Mes." The Shechinah departed from him, for he must leave Machaneh Shechinah. Then he ceased to reach the correct Halachah ("Hash-m Imo" did not apply), so the Sanhedrin separated from him. (NOTE: Any Tamei person must leave Machaneh Shechinah! In any case the Sanhedrin had to separate from him, for a Metzora must dwell alone, outside the city! - PF)
(h)We infer that one verse omits six months from David's reign in Chevron, for he was a Metzora for six months, to atone for the episode of Bas Sheva. That episode was later, when David reigned in Yerushalayim! (It was shortly before Shlomo was conceived. He was born 12 years before David died. David's last 33 years were in Yerushalayim!)
1.Margoliyos ha'Yam citing Tosfos Yeshanim (Yoma 22b): Surely, the Tzara'as was when he was in Yerushalayim. The verse preferred to deduct six months from his reign in Chevron. The Yerushalmi (Rosh Hashanah 1:1) says that for honor of Yerushalayim, it says that he ruled there 33 years, even though six months do not count.
(i)Why did David request an Os?
1.Maharsha: An Os can be for good or for bad. Hash-m told an angel to write the letter 'Tav' on people's foreheads - this can be for good (Tichyeh, you will live), or for bad (Tamus). David's enemies wanted him to die; David requested that the Os be for good.
(j)What is the significance of informing the pardon in the days of Shlomo?
1.Rif (on the Ein Yakov): Chilul Hash-m is until after death - "Im Yechupar ha'Avon ha'Zeh Lachem Ad Temusun." Therefore, Hash-m will inform only after David's death, when it is pardoned. However, David said 'pardon me', and Hash-m consented! For some reason, Hash-m will inform Yisrael only after David's death. The Pesikta says the Shechinah did not rest in Shlomo's Bayis for 12 months. People said, how will Hash-m dwell in a Bayis built by Bas Sheva's son? People thought that Hash-m pardoned David, but her sin remains. (NOTE: It says in Shabbos (56a) that she was divorced! Also, enticement of a minor is considered Ones! If she was an adult at the time (unlike the Gemara says - and if so, her grandfather Achitofel was at most 14 years older than her), and liable for consenting to David, she would have been forbidden to David! - PF) People saw that the Aron entered the Kodesh ha'Kodoshim only in the merit of David, so they ceased to say also that Bas Sheva's sin is delaying the Shechinah.
i.Margoliyos ha'Yam 2 citing Shemos Rabah 8:1: Shlomo's Aron was 10 Amos [tall], the height of the opening to Kodesh ha'Kodoshim. It could not fit through its exact measure, especially because people carried it on poles! He prayed, and brought the Aron of David and said "... Al Tashev Pnei Meshichecha." At that time, David was revived.
(k)What is the source that Shlomo said 24 Renanos to Hash-m?
1.Rashi: In his Tefilah, 24 times we find an expression of Tefilah, Techinah or Rinah.
(l)First it says that Shlomo brought the Aron to its place, and the cloud dwelled, and then Shlomo's Berachos and supplications, and at the end "Kumah Hash-m... Al Tashev Pnei Meshichecha Zochrah l'Chasdei David Avdecha"!
1.Anaf Yosef citing Yefe To'ar: First the verses tell what happened - they entered the Aron to its place, and via this the Shechinah dwelled. Afterwards, Shlomo blessed Yisrael. After, it details how each matter happened - the Aron entered via Shlomo's many Tefilos, and mentioning David's merit.
107b----------------------------------------107b
[פיסקא גיחזי דכתיב] (מ"ב ח) ויבא אלישע דמשק. להיכן אזל א"ר יוחנן שהלך להחזיר גיחזי בתשובה ולא חזר א"ל חזור בך א"ל כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך ואיכא דאמרי רבנן דחה מקמיה שנא' (מ"ב ו) ויאמרו בני הנביאים אל אלישע הנה נא המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוה דחיק תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגיחזי בשתי ידים [ולא כיהושע בן פרחיה שדחה לתלמידו בשתי ידים - גרסת עין יעקב] גיחזי דכתיב (מ"ב ה) ויאמר נעמן הואל קח ככרים [ויפרץ] בו ויצר ככרים כסף וגו' ויאמר אליו אלישע מאין גיחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות. ומי שקל כולי האי כסף ובגדים הוא דשקל. א"ר יצחק באותה שעה היה אלישע יושב ודורש בח' שרצים. (שם) ונעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא דישראל אי אזלת לגבי אלישע מסי לך כי אתא א"ל זיל טבול בירדן א"ל אחוכי קא מחייכת בי אמרו ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נסי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה. גיחזי איפטר מקמי אלישע אזל שקל מאי דשקל ואפקיד כי אתא חזייא אלישע לצרעת דהוה פרחה עילוי רישיה א"ל רשע הגיע עת ליטול שכר שמונה שרצים. (שם) וצרעת נעמן תדבק בך ובזרעך לעולם ויצא מלפניו מצורע כשלג. (מ"ב ז) וארבעה אנשים היו מצורעים פתח השער א"ר יוחנן גיחזי ושלשת בניו. יהושע בן פרחיה מאי הוא כו' (כדאיתא בסוטה פ"ט) תניא אמר רשב"א יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת:
Translation: We learn that Gechazi has no share in the world to come from "va'Yelech Elisha Dameshek." Where did Elisha go? He went to get Gechazi to do Teshuvah. He did not succeed. Elisha said, repent! Gechazi said, you taught me that if one sins and makes others sin, Hash-m does not allow him to repent. How did he make others sin? He hung a magnet on Yarav'am's idol and suspended it in the air between Shamayim and the land. Some say that he carved a name of Hash-m on the idol's mouth. It would say the first two of the 10 utterances. Some say that he expelled Rabanan from learning from Elisha - "ha'Makom... Tzar Mimenu." A Beraisa taught that one should repel with the left hand, and draw close with the right hand, unlike Elisha, who repelled Gechazi with both hands [and Yehoshua ben Perachyah, who dispelled his Talmid with both hands - Girsas Ein Yakov]. Na'aman said "Ho'el Kach Kikarim va'Yifratz Bo..." Elisha asked Gechazi where he went; "va'Yomer Lo Halach Avdecha..." Why did Elisha say "va'Yomer Elav... ha'Es Lakachas Es ha'Kesef v'Lakachas Begadim v'Zeisim u'Chramim v'Tzon u'Vakar v'Avadim u'Shfachos"? Gechazi took only money and clothes! R. Yitzchak said, at the time, Elisha was teaching about the eight Sheratzim. Na'aman, the head general of Aram, had Tzara'as. A girl taken captive from Eretz Yisrael told him that Elisha would be able to cure him. Elisha told him to immerse seven times in the Yarden. Na'aman thought that he was mocking him, but the people he was with convinced him to try it. It worked. He wanted to give Elisha everything he had with him, but Elisha refused to take. Na'aman left. Gechazi slipped away, caught up with Na'aman, and took a gift from Na'aman. When he returned, Elisha saw that Tzara'as was on Gechazi's head. Elisha said 'Rasha! The time has come for you to receive your reward for learning about the eight Sheratzim. The Tzara'as of Na'aman should cling to you and your children forever!' Gechazi left. His Tzara'as was snow-white. R. Yochanan taught, "v'Arba'ah Anashim Hayu Metzora'im Pesach ha'Sha'ar" were Gechazi and his three sons. In a Beraisa, R. Shimon ben Elazar taught that three things should always be repelled with the left hand, and drawn close with the right - the Yetzer, a child, and a wife.
(a)What was the question 'where did Elisha go'?
1.Maharsha: It says "va'Yavo Elisha Dameshek", without saying that he went there. This implies that he did not go for the sake of appointing Chaza'el, which it says explicitly. Rather, he went for a different reason, and Chaza'el came to him. Since the reason why he went (to make Gechazi repent) is omitted, also the going is omitted.
(b)If one sins and makes others sin, why does Hash-m not allow him to repent?
1.Maharsha: Rashi on the Mishnah explained, it is improper that the Talmidim be in Gehinom, and the one who caused them to sin is in Gan Eden.
i.Iyun Yakov: Even though Elisha taught that Hash-m not allow him to repent, he went to get Gechazi to repent, for he caused [Gechazi to make others sin] by rejecting him with both hands. (NOTE: The one who says that Gechazi dispelled people from learning from Elisha, this was before Elisha rejected him! - PF) Also, he learned from Yaravam - Hash-m grabbed him to get him to repent (102a)!
2.Margoliyos ha'Yam 5, citing the Me'iri: If he repented, there is no wall that blocks Teshuvah. However, in this world, sometimes Teshuvah does not totally nullify the punishment.
(c)How did suspending Yarav'am's idols in mid-air via magnets cause people to sin?
1.Maharal: It made people think that they are gods, and have power. The second opinion holds that this does not show divinity; rather, he carved Hash-m's name on its mouth, and it said "Anochi Hash-m Elokecha..." The last opinion holds that expelling Rabanan from learning from Elisha is a great sin for which Teshuvah does not help. Since he distanced them from Torah, he was distanced from Teshuvah. The first opinion holds that he sinned with a physical body. The second holds that he gave the power of speech, as if he put a Nefesh in it - a greater sin. The last opinion holds that he sinned with Sechel, regarding Torah, which is intellectual.
(d)What is the significance of saying "Anochi Hash-m Elokecha..."?
1.Maharsha: This is like the Egel in the Midbar, about which they said "Eleh Elohecha..."
(e)What do we learn from "ha'Makom... Tzar Mimenu"?
1.Rashi: Until now [before Gechazi left], the Talmidim were not crowded (there were less Talmidim, and there was enough room).
(f)What is the meaning of "Ho'el Kach"?
1.Rashi: Swear that Elisha sent you [and take my gift].
i.Maharsha: Elisha cursed him with Tzara'as, for Tzara'as comes for Shevu'as Sheker (Erchin 16a).
ii.Margoliyos ha'Yam (13 citing Birkas Moshe): For Shevu'as Sheker, he and his family are punished, and it is immediate. Therefore, Elisha cursed him and his sons immediately.
(g)What is the meaning of "va'Yifratz Bo"?
1.Rashi: Gechazi insisted [that Na'aman give a gift].
2.Metzudas David, Metzudas Tziyon (Melachim II, 5:23): Va'Yifratz is like va'Yiftzar (he insisted). (Gechazi said that Elisha requested one Kikar of Kesef, and Na'aman wanted to give two.) Gechazi initially refused, lest Na'aman sense that Elisha did not send him. Na'aman insisted that he take two.
(h)What is the significance of immersing seven times in the Yarden?
1.Margoliyos ha'Yam 12 citing Toras Chayim: It is because Nega'im come for seven reasons (Erchin 16a). Or, Na'aman transgressed the seven Mitzvos of Bnei Noach, and needed to purify himself from these Aveiros.
(i)Why did Na'aman think that Elisha was mocking him, and how did people convince him to follow Elisha's words?
1.Maharsha: Tzadikim request a miracle only close to nature; therefore, Elisha told him to immerse in the Yarden. Na'aman thought that it is a totally natural cure, and objected that there are better rivers in his land. Others convinced him that bathing in the Yarden is miraculous - via Elisha''s Tefilah.
(j)Why did Elisha refuse to take money for healing him?
1.Maharsha: The cure was miraculous - one may not take wages for this. He said "Chai Hash-m Asher Amadti Lefanav" - Amidah refers to Tefilah. Gechazi went to take wages, as if it was natural. Therefore, Elisha cursed him with Na'aman's Tzara'as permanently, to show that it is not natural (Tevilah in the Yarden will not cure it).
(k)Where do we find that Elisha repelled Gechazi with both hands? We do not find that Gechazi came to Elisha, and he did not accept him!
1.Anaf Yosef: There is no greater rejection than cursing him with Tzara'as, which forces him to separate from people. Had he cursed him with something else, Gechazi would not have left him, and he would have repented.
(l)What is the source that Tzara'as was on Gechazi's head before Elisha cursed him?
1.Maharsha: After, he left "Metzora k'Sheleg." This implies that before, he had Tzara'as, but not like Sheleg.
(m)How does 'the time has come for you to receive your reward for learning about the eight Sheratzim' answer the question?
1.Rashi: The verse lists eight matters that Gechazi intended to buy. Elisha said, did you think that this will be your reward for learning about the eight Sheratzim?
i.Maharsha: "Lakachas" is repeated, to hint that he intended to buy the additional six matters (that Na'aman did not give to him) with the money. It mentions Sheratzim, for even k'Adashah (the size of a lentil) of them is Metamei - so the Tum'ah of Gechazi and his sons will be great.
(n)What is the source that the Metzora'im were Gechazi and his three sons?
1.Malbim (Melachim II, 7:3): Elisha healed Na'aman's Tzara'as, and all the more so others' Tzara'as! (NOTE: What is the Kal v'Chomer? Elisha cured Na'aman so he will know "Ki Yesh Navi b'Yisrael", and to be Mekadesh Shem Shamayim (Malbim ibid. 5:16). Hash-m sends Tzara'as on a Jew so he will repent; then, it goes away. Why should Elisha get involved? Granted, if they received "Tzara'as Na'aman", e.g. leprosy, and not Torah Tzara'as, it is reasonable to ask a Navi to cure it. However, Malbim (ibid. 7:3) explains that it was Torah Tzara'as! This requires investigation. - PF) The captive who told Na'aman about Elisha implied that he used to heal. However, the Tzara'as of Gechazi and his sons was "l'Olam" - it could not be healed.
2.Margoliyos ha'Yam 15 citing Ramas Shmuel #1: They said "Mah Anachnu Yoshevim Po Ad Masnu" - how did they know that they will die? Perhaps they will be healed, and live! Rather, they were Gechazi and his sons. (NOTE: Alshich (Melachim II, 7:4) says that they had only a little time to live, i.e. soon they will starve. A cure would not change this! They said "Navo ha'Ir veha'Ra'av ba'Ir va'Masnu Sham" - i.e. even if we could go to the city, it will not help, for they have no food for us. - PF)
3.Margoliyos ha'Yam 15 citing Ramas Shmuel #2, Daf Al ha'Daf citing Eil ha'Milu'im: They spoke with each other. "Badad Yeshev" - he may not dwell with another Tamei (Zevachim 117a). This is Midah k'Neged Midah, for he separated others via Leshon ha'Ra. This did not apply to Gechazi and his sons; their Tzara'as was not due to Leshon ha'Ra.
(o)Why were Gechazi and his three sons "Pesach ha'Sha'ar", and not inside the city?
1.Margoliyos ha'Yam 15 citing Yalkut ha'Gershoni: It was not due to Tum'ah. Shomron was not a walled city from the days of Yehoshua - Omri built it! Rather, the residents expelled them, lest Gechazi's Tzara'as infect them. (NOTE: They said "Navo ha'Ir veha'Ra'av ba'Ir va'Masnu Sham." Granted, if they were outside due to Halachah, Piku'ach Nefesh could permit entering, just since there is no food, it will not help. If they were outside due to being contagious, why would the city let them in? And why would they think that Aram will want to sustain contagious lepers? - PF)
2.Margoliyos ha'Yam 15 citing Tosfos R. Akiva Eiger (Kelim 1:7): Due to this question, Targum Yonason (Melachim I, 16:24) explains that Omri bought it; it already was a walled city from the days of Yehoshua, so a Metzora may not enter it.
(p)Why should one always repel the Yetzer with the left hand, and draw close with the right?
1.Rashi: If one totally distances desire, this would diminish Yishuv (settlement of) ha'Olam. If one totally brings it close, he will come to sin - he will not be able to conquer it.
2.Maharsha: The left always symbolizes Midas ha'Din, and the right is mercy. Elisha distanced Gechazi with both - he converted mercy to anger.
3.Rif (on the Ein Yakov) #1: In three matters, the Yetzer, a child and a wife, we are warned to repel with the left hand, and draw close with the right. 'Always' includes an adult man, like Gechazi.
4.Rif (on the Ein Yakov) #2: This is even in a case when they said to distance, e.g. Gechazi, who was Mechalel Hash-m via taking money and garments from Na'aman in the name of Elisha, who swore that he will not take. In order to show Na'aman that Gechazi took on his own, he cursed him that Na'aman's Tzara'as will cling to him forever, so all will know that Elisha did not transgress his Shevu'ah. Even so, the left should repel and the right draw close; he should have punished him with something lighter, to enable draw him close afterwards.
i.Iyun Yakov citing Tanchuma: I said that you will not have anything from him, and you went and took from him - you will take his blemish!
(q)Why should one repel a child and wife with the left hand, and draw them close with the right?
1.Rashi: Their Da'as is light. If one rejects them, he will make them lose the world.
תנו רבנן שלשה חלאים חלה אלישע. אחד שגירה דובים בתינוקות וא' שדחפו לגיחזי בשתי ידים ואחד שמת בו שנא' (מ"ב יג) ואלישע חלה את חליו אשר ימות בו. עד אברהם לא היתה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם. בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד) ואברהם זקן בא בימים. עד יעקב לא הוה חולשא בעא רחמי והוי חולשא שנא' (שם מח) ויאמר ליוסף הנה אביך חולה. עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנאמר (מ"ב יג) ואלישע חלה את חליו אשר ימות בו:
Translation: A Beraisa taught that Elisha fell sick three times - "ve'Elisha Chalah Es Chalyo Asher Yamus Bo." These were (a) for causing bears to ravage youths, (b) for repelling Gechazi with both hands, and (c) the sickness that he died from. Until Avraham, there were no visible signs of old age. People would see Avraham and think that he is Yitzchak. Avraham prayed for a solution, and Hash-m agreed - "v'Avraham Zaken Ba ba'Yamim." Until Yakov, there was no weakness (shortly before death. People did not know when to command or bless their children). Yakov prayed for a solution, and Hash-m agreed - "va'Yomer l'Yosef Hinei Avicha Choleh." Until Elisha, no one ever recovered from weakness. He prayed, and recovered - "Chalyo Asher Yamus Bo" implies that he was sick other times (and recovered).
(a)How does the verse teach that Elisha fell sick three times?
1.Rashi: (a) "Chalah" (b) "Es Chalyo" (c) "Asher Yamus Bo."
(b)Here it says that until Avraham, there were no visible signs of old age. It says about Sedom "mi'Na'ar v'Ad Zaken", and about Lot "v'Avinu Zaken." It says about Avraham (before Yitzchak was born) "vA'doni Zaken", and "v'Avraham v'Sarah Zekenim"!
1.Etz Yosef citing Maharsha in Bava Metzi'a: Surely there was already old age in the world, just it was not recognized via white hair. It already said "vA'doni Zaken." It says later (after Yitzchak had a beard) "v'Avraham Zaken Ba ba'Yamim" to teach that then his old age was visible.
(c)Why did Yakov pray for weakness?
1.Rashi: If one gets weak before death, there will be time for his children to come to be by him at the time of death.
(d)Here it says that Elisha was the first to recover from weakness. Yalkut (243) says that Chizkiyah was the first! Also, Melech Aram asked if he will recover - this implies that [some] Cholim already recovered, for Elisha already recovered!
1.Anaf Yosef citing Kli Yakar: Elisha lived longer, but he did not fully recover. Chizkiyah was the first to fully recover. "Chalah Es Chalyo Asher Yamus Bo" teaches three illnesses, but they were like one (he died from the first illness, for it never totally cured).
6)GENERATIONS WITH NO SHARE IN THE WORLD TO COME
משנה. דור המבול אין להם חלק לעולם הבא, ואין עומדין בדין, שנאמר לא ידון רוחי באדם לעלם - לא דין ולא רוח. דור הפלגה אין להם חלק לעולם הבא, שנאמר ויפץ ה' אתם משם על פני כל הארץ (וכתיב ומשם הפיצם). ויפץ ה' אתם - בעולם הזה, ומשם הפיצם ה' - לעולם הבא. אנשי סדום אין להם חלק לעולם הבא, שנאמר ואנשי סדם רעים וחטאים לה' מאד, רעים - בעולם הזה, וחטאים - לעולם הבא, אבל עומדין בדין. רבי נחמיה אומר: אלו ואלו אין עומדין בדין, שנאמר על כן לא יקמו רשעים במשפט וחטאים בעדת צדיקים. על כן לא יקומו רשעים במשפט - זה דור המבול, וחטאים בעדת צדיקים - אלו אנשי סדום. אמרו לו: אינם עומדין בעדת צדיקים, אבל עומדין בעדת רשעים. (מרגלים אין להם חלק לעולם הבא, שנאמר וימתו האנשים מוצאי דבת הארץ רעה במגפה לפני ה' וימתו - בעולם הזה, במגפה - לעולם הבא.) דור המדבר אין להם חלק לעולם הבא, ואין עומדין בדין, שנאמר במדבר הזה יתמו ושם ימתו - דברי רבי עקיבא. רבי אליעזר אומר: עליהם הוא אומר אספו - לי חסידי כרתי בריתי עלי זבח. עדת קרח אינה עתידה לעלות, שנאמר ותכס עליהם הארץ - בעולם הזה, ויאבדו מתוך הקהל - לעולם הבא, דברי רבי עקיבא, רבי אליעזר אומר: עליהם הוא אומר ה' ממית ומחיה מוריד שאול ויעל.
Translation: Our Mishnah teaches, Dor ha'Mabul has no share in the world to come, and they will not be judged - "Lo Yadun Ruchi va'Adam l'Olam" - there will be neither Din nor Ru'ach. Dor ha'Flagah (generation of the dispersion) has no share in the world to come - "va'Yafetz Hash-m" in this world, and "umi'Sham Hefitzam" from the world to come. The people of Sedom have no share in the world to come. They were "Ra'im" in this world, and "Chata'im" in the world to come, but they will be judged. R. Nechemyah says, both of them will not be judged. "Lo Yakumu Resha'im ba'Mishpat" is Dor ha'Mabul; "v'Chata'im ba'Adas Tzadikim" are Anshei Sedom. Chachamim say, they will not stand in the congregation of Tzadikim, but they will stand in the congregation of Resha'im. A Beraisa teaches that the Meraglim have no share in the world to come. "Va'Yamusu" in this world, and "...ba'Magefah" in the world to come. R. Akiva says, Dor ha'Midbar has no share in the world to come and will not stand in judgment - "ba'Midbar ha'Zeh Yitamu v'Sham Yamusu." R. Eliezer says, they have a share - "Isfu Li Chasidai Koresei Vrisi Alei Zevach." R. Akiva says, Adas Korach will never rise - "va'Tchas Aleihem ha'Aretz" in this world, and "va'Yovdu mi'Toch ha'Kahal" in the world to come. R. Eliezer says, it says about them "Hash-m Memis u'Mechayeh Morid She'ol va'Ya'al."
(a)Why will Dor ha'Mabul not be judged?
1.Ramah: They already received their punishment, i.e. the flood. Anshei Sedom sinned more; they received part of their punishment in this world, and will receive the rest in the world to come.
2.Maharal (108b): They received [a taste of] the world to come in this world, so nothing remained for them for the world to come. This does not apply to others punished in this world.
(b)What is the meaning of 'neither Din nor Ru'ach'?
1.Rashi: They will not stand in judgment, and they have no Ru'ach to be with Tzadikim who have a share in the world to come.
i.Maharsha: Ru'ach is life in the world to come - "v'Es Ruchi Eten b'Kirbechem."
2.Ramah, Iyun Yakov: Their Ru'ach will not return to their bodies. Therefore, they cannot be judged. Antoninus said that the body and Neshamah can exempt themselves from judgment! Rebbi answered, Hash-m will put the Neshamah in the body and judge them together (91a-b). If the Neshamah will not return, it cannot be judged!
3.Margoliyos ha'Yam 20, citing Me'iri: They have no share in the world to come, i.e. their Nefesh will not remain. They will not stand in judgment in Techiyas ha'Mesim, which is later. So we say 'Ein Kamocha... b'Olam ha'Zeh, v'Ein Zulasecha Malkenu l'Chayei ha'Olam ha'Ba, Efes Biltecha Go'alenu li'Ymos ha'Mashi'ach, v'Ein Domeh... li'Schiyas ha'Mesim.' Our Mishnah holds that Techiyas ha'Mesim for Resha'im is in order to be judged, like we said that Hash-m will put the Neshamah in the body and judge them together (91b).
(c)What is the source that "umi'Sham Hefitzam" is from the world to come?
1.Anaf Yosef citing Mizrachi: "Va'Yafetz Hash-m" is in this world, so "umi'Sham Hefitzam" must apply to the world to come.
2.Maharsha: We say in Rosh Hashanah (17a) that the body of Resha'im perishes, and the Neshamah is burned, and Ru'ach scatters [the ashes] under the feet of Tzadikim. Also here, Ru'ach scatters [the ashes of Dor ha'Flagah] on the entire land, where Tzadikim go.
(d)How are they "Chata'im" in the world to come?
1.Maharsha #1: Chata'im means lacking, like "Ani u'Vni Shlomo Chata'im."
2.Maharsha #2: They will not merit the world to come, for there they will remain sinners. They stand in judgment to punish them for their sins also in the world to come, like we say 'to stand in the congregation of Resha'im', to be judged with them.
(e)What is the significance of Dor ha'Mabul, Dor ha'Flagah and Anshei Sedom?
1.Maharal: Each had a particular sin. The primary sin of Dor ha'Mabul was physical lust, Zenus - "Ki Hishchis Kol Basar." They are not proper for the world to come, which is separated [from physicality]. Dor ha'Flagah's primary sin was intellectual - they wanted to make war with Hash-m. Intellect is a Migdal (tower), like I explained about 300 Halachos of an airborne Migdal (106b). Since they opposed Hash-m, they do not come to the world to come. Anshei Sedom's primary sin was in judgment - they deviated from proper Din. This pertains to the Nefesh. The world to come is not for them; it is for people who go straightly. Since they sinned in Din, they will be judged, like their Midah.
(f)What is the source that "...ba'Magefah" refers to the world to come? Perhaps it explains "va'Yamusu", in this world!
1.Maharsha: If so, it should have said va'Yamusu ba'Magefah. Rather, ba'Magefah is at the end of the verse, to teach about death in the world to come.
(g)Did all of Dor ha'Midbar lose the world to come? There were Tzadikim among them, e.g. Nachshon and the 70 Zekenim!
1.Margoliyos ha'Yam citing AMa"Tz: Even though it says about them "ba'Midbar ha'Zeh Yitamu", that is because the world is judged based on the majority (Kidushin 40b), or due to Arvus (mutual responsibility) - they did not protest (above, 43b), or because a Tzadik is punished for his Dor's sins (Bava Kama 60a). This is in this world; in the world to come, one who merits receives his share and his colleague's share (Chagigah 15a). Rashbam (Bava Basra 117a, citing Sifri) says that Eretz Yisrael was divided among the Tzadikim who left Egypt; the Resha'im and their children did not receive a share. We cannot say that all were Resha'im! Rather, R. Akiva refers only to the Meraglim and Mislonenim. Only they and Adas Korach did not receive a share in Eretz Yisrael. The Ramban (Bereishis 33:18) says that anyone who has a share in Eretz Yisrael, it is like a share in the world to come.
2.Daf Al ha'Daf citing Shach (Parshas Korach): R. Akiva refers to the Erev Rav. However, if so, why does it say (110b) that he abandoned his Chasidus (expounding favorably)? Perhaps he should have judged even the Erev Rav favorably.
3.Daf Al ha'Daf citing Asarah Ma'amaros: He means that they have no need for the world to come, for they already saw the Shechinah at Keri'as Yam Suf.
(h)A Beraisa (110b) expounds "ba'Midbar ha'Zeh Yitamu" in this world, "v'Sham Yamusu" in the world to come. If so, how do we learn from the verse that they will not stand in judgment? For Dor ha'Mabul and Anshei Sedom, we needed another verse to teach that they will not stand in judgment!
1.Maharsha: We can ask also, why does R. Akiva need a verse to teach that the Meraglim have no share in the world to come? Surely they are no better than the rest of Dor ha'Midbar! We can say that this is R. Akiva's source that Dor ha'Midbar will not stand in judgment. In this way they are better than the Meraglim.
i.Tiferes Yisrael (on the Mishnah): It is a leniency to stand in judgment, for it says about Anshei Sedom "v'Chata'im" in the world to come, but they will be judged! Perhaps the disgraceful death of the Meraglim atoned for them, therefore they will stand in judgment.
(i)What is the source that "Isfu Li Chasidai..." refers to Dor ha'Midbar?
1.Maharsha: It says about them "Zacharti Lach Chesed Ne'urayich... Lechtech Acharai ba'Midbar..." Also "Koresei Vrisi Alei Zevach" refers to them, at Matan Torah - "Dam ha'Bris Asher Kares Hash-m Imachem."
(j)Why does R. Akiva say 'Adas Korach will never rise'? In a Beraisa, he uses the usual expression 'they have no share in the world to come'!
1.Maharsha: Perhaps here it includes that they will not rise to be judged. "Va'Yovedu mi'Toch ha'Kahal" regarding the future judgment.
i.R. Bachyei (Bamidbar 16:33): It should have said va'Yovedu mi'Toch Yisrael. Rather, it says "mi'Toch ha'Kahal" to hint to "v'Nichresah ha'Nefesh ha'Hi mi'Toch ha'Kahal." They were punished harshly in this world. Why did they lose also the world to come? They sinned greatly, so the body perished from this world, and the Nefesh from the world to come.
(k)Chanah said "Hash-m Memis u'Mechayeh Morid She'ol va'Ya'al." Why did she discuss Adas Korach?
1.R. Bachyei (Bamidbar 16:33): Even though they have no share in the world to come, i.e. Olam ha'Neshamos right after death, they come to Techiyas ha'Mesim - "Hash-m Memis u'Mechayeh..."
i.Be'er Sheva: R. Eliezer expounded so. If so, R. Akiva argues and says that they lost also Techiyas ha'Mesim.
2.Maharsha: Chazal said that Korach saw a great line of lineage descending from him (Shmuel ha'Navi comes from him). This brought him to make his feud (NOTE: he thought. if I will have such great descendants, I cannot be a sinner! - PF) He did not know that his sons will repent, and Shmuel will come from them. Chanah said, You were gracious to me, a barren woman, and gave to me seven children. This caused Korach to err. Therefore, kill and revive. If you did not kill them, rather, they descended alive, raise them.