Well, do you actually have a What is the ra'ayah in the Gemara? Gemara says what happens if a person got mixed in a person's חייב מיתה, got mixed in with other people of חייב מיתה, and you don't on one hour some mitah is more חמור than the other? So you It's a machloket. So it says that you give the one, you give each one the lighter one. Where do we know it from? אמר רב נחמן. Cuz the pasuk says: ואהבת לרעך כמוך, ברור לו מיתה יפה. So who are we talking about? ואהבת לרעך כמוך means you should choose the best, the easiest mitah. We're talking about people a חייב מיתה. חייב מיתה means pretty bad guys. Not only did they do a terrible aveirah, they had warning, and there were עדים, and the warning they said at a minute, and they didn't care, and such guys. And the פסוק ואהבת לרעך כמוך goes on that. ברור לו מיתה יפה. This is the ra'ayah the Rambam brings. A mitah is mitah. What was it? Less pain? Yeah, there was a machloket in the Gemara which one is more חמור. חנק is for sure the easiest. Yeah. Okay. Now

hold the daf, דף נ״ו. Which Gemara is that? It's the Gemara Shabbos. Oh, that's in Makkos. אמר רב שמואל בר נחמני אמר רבי יונתן, רב שמואל בר נחמני, he said in the name of Rabbi Yonatan: כל האומר דוד חטא He mentioned a couple of people. First he mentioned the children of Eli, that you should know they didn't sin, really. Then we spoke about the children of Shmuel HaNavi. Says these are all people that the Torah says and the נ״ך says that they did bad. And the Gemara says: No, it's not really that bad. Now we're going to the next case, David. Now it seems like we have pesukim that David what, didn't do the right thing. But he says: Anybody who says David sinned, a mistake. It never It says: ויהי דוד לכל דרכיו משכיל He was smart in everything, וה׳ עמו. ה׳ was with him. אפשר חטא בא לידו ושכינה עמו? Wait, he did an aveirah and not If he did an aveirah, it's such a terrible aveirah. If it's called an aveirah, it's an aveirah of אשת איש, and he took Bat Sheva, she was still married. If we call that if it wasn't an aveirah of אשת איש, then terrible aveirah, how could the Shechinah be there? ויהי ה׳ עמו. And the question is: אלא מה אני מקיים, so what is the peshat in the pasuk when the navi, Natan HaNavi came to him and gave him mussar? He said to him: מדוע בזית את דבר ה׳, why did you embarrass the words of ה׳, לעשות הרע? To do the bad. So what do we see? He did bad! Says no, לעשות, שביקש לעשות ולא עשה, he wanted to do, but he didn't do. He was planning to do it, but he didn't do the aveirah of אשת איש. אמר רב, רב said, who gave this answer? Rabbi. Says Rabbi gave this answer, why? Because Rabbi דאתי מדוד, Rabbi is a descendant of David, מהפך בזכותיה דדוד, he darshens's in the zechut of David. And this is what Rabbi said, the derash before was not Rabbi, but Rabbi said this. Where did we find Rabbi said this? Because, דכתיב: מדוע בזית את דבר ה׳ לעשות הרע, פסוק says: Why did you embarrass or did you insult the words of Hashem to to do the bad? So רבי אומר, רבי said, משונה רעה זו מכל רעות שבתורה, so the Torah refers to this as ra, it's different than other places in the Torah where the Torah uses the word ra. שכל רעות שבתורה, other places where it says he did bad, what it says, ויעש, he did, ויעש הרע בעיני ה׳. וכאן כתיב לעשות, here it says לעשות, to do, שביקש לעשות ולא עשה, you wanted to do, and he didn't do. Then They didn't know he's talking about the Uriah gave a get for her? Yeah, yeah, this this we're gonna get to this, the Gemara goes further, yeah. Then it

says: ואת אוריה החתי הכית בחרב. But the question is, it says you killed Uriah haChiti with sword, so obviously you avar on an issur killing. So you did, so the pasuk, again Natan HaNavi was giving him musar, you killed Uriah haChiti with a sword. So he says: No, does he שהיה לך לדונו בסנהדרין ולא דנתו. It's a different type of problem. You should have judged him in Sanhedrin and you didn't. And the truth is, as the Gemara will say, he didn't have to, but it's something not so straight, cuz he killed him tachles. But he was a melech, and Uriah, as the Gemara will say, is a מורד במלכות, so a מורד במלכות, he's rebelled against the king, so the king has to kill, doesn't have to have a Sanhedrin. But he told him, but that's what you did. Next: ואת אשתו לקחת לך לאשה, you said that you took his wife for a wife. So אדרבה, משמע, פשוט כמשמעו, you took away someone else's wife, an אשת איש. He says no, לקחת, ליקוחין יש לך בה. Yeah, your kiddushin is chal. The likuchin, the kiddushin that you made is a good kiddushin. Normally if you give kiddushin to an אשת איש, whatever you do and the kiddushin is not, in this case it is, why? Because אמר רב שמואל בר נחמני אמר רבי יונתן, רב שמואל בר נחמני אמר רבי יונתן: כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו. The system was that anybody who went out to war to fight for David's wars, would give a get to his wife. And Which is what's the פסוק שנאמר it says that he told, we'll see in a second, that he told that the the brothers of of of the children of Yishai that check them out, עשרת חריצי החלב האלה תביא לשר האלף ואת אחיך תפקד לשלום ואת ערבתם תקח. He gave them all instructions what to do. One of the things he said, take their ערבתם. What's that? מאי ערבתם? תני רב יוסף, דברים המעורבים בינו לבינה. ערבתם means something that's mixed between the husband and a wife. Which means he says to before they went to war, make sure to take care of the issue that has to, what was the issue? So this is what they used to do. They used to write a get. Why do they write a get to the wife? Lechora, why would they want to divorce the wife? In case, normally in case you die. Well, if you die, what's the difference if you die or you divorce her? So it's also a difference, the difference is לגבי ייבום. Ah, to take back, you mean. Yeah, for a Kohen to take back. Oh for, she could marry a Kohen, yeah yeah. Sure, yeah. But also that you don't have to fall to yibum, but this is not What happens if he's takeh a Kohen and he divorces her and then he comes back and he wants his wife back? So the divorce was he used to give על תנאי. What were afraid of that he might be missing in action. And then she's an agun ah. So what he did was, and it wasn't the תנאי, see Rashi says, and Maharsha, Rashi in in in Ketubot says that he gave a גט על תנאי, if I die, the get should be a get. So Tosafot says, so what's the purpose? So Tosafot says peshat is different. If I don't come back, let's say the war is whenever the war is over, if I don't come back within 12 months, then then the get is a get. M'meila, if he comes back earlier, then the get is no get. So you can take her back. If he does comes back later, so we don't know if he died or not, but m'meila, or he died, or she, but she wouldn't be allowed to marry a Kohen anyway, cuz ספק גט. So if he doesn't come back, but then at least she's not an agunah. She could get married to somebody else. So it's not for a Kohen. If anything, it would work for yibum. A Kohen it won't work. So ערבתם תקח means this was the first time they did it like that. Otherwise, otherwise why did they have to do it? If they already did it, why did No, no, he was telling him, he was giving him instructions what Give me, you don't actually was supposed when they install that that I don't know if this is what they installed. It could be they were telling him a list of what, remember, to do. Here's a here's a, yeah, here's a to do list. They were already there by the מלחמה, and he was coming to give them food. So they lechora they should have done it before they left. So he's mentioning if you didn't do it now. Like saying, if you didn't do it, if you forgot to do it, do it now. Saying that it's a nafka mina, in other words that that it makes it easier for her. Oh, you were saying nafka mina, it's true. No, but lemaaseh Yeah, you said what's the nafka mina? So I said it's a Kohen. Yeah, but lemaaseh in this case there won't be a nafka mina anyway. If he comes back If you find out he is is dead some sometime later. Oh, if they happen to if they find a dead body, so what do you need the get for? Because like I'm saying, the nafka mina No, later if if she waits longer, if they found out, okay. Okay, true. So they didn't specifically just write 12 months or out? That's, I mean, if he doesn't No, whatever they whatever they they expect him In other words, the amount of time that if you are alive, you would have come back. Now because you're afraid, maybe he's alive, he got stuck someplace. So so he's alive and he doesn't come back, but this is the time. So then we assume he won't come back and the get is a get. Now, in this case, let's say he comes back later, let's say they wrote that 12 months and he's stuck someplace, a prisoner, and they let him out five years later. She's divorced, too bad, because they made up a time and the time was up. Then they say another thing, ואת אוריה החתי הרגת בחרב בני עמון. It's part of what Natan Hanavi is telling him to David, and you killed him with the sword of בני עמון. So he sent him to war to fight, and sent him to the front and he got killed. So, he blamed It seems as if he's blaming David for it. So, David did do something wrong. So his pshat is different. He's saying פארקערט, מה חרב בני עמון אי אתה נענש עליו, just like those people that killed בני עמון. The בני עמון killed people, but that had nothing to do with you. You're not blamed for that. אף אוריה החתי אי אתה נענש עליו. אוריה החתי also you're not going to be punished. In other words, there's nothing wrong in you did by sending him to the front, knowing that he'll get killed, which basically you sent him to get killed, it's not you're not going to be blamed, you're not going to be punished. Why? Mai ta'ama? Because מורד במלכות הוה. He was he rebelled against the מלך. What did he do that he was against the מלך? Amar lei he said to דוד, ואדוני יואב ועבדי אדוני על פני השדה חונים. That my master Yoav, Yoav was the general, so my master Yoav, and the servants of my master, meaning of you king, and other עבדים of you were all on the we're all על פני השדה. So what's wrong with this? This statement is a מרידה במלכות. So here, it's what is that really statement? So Rashi says, which that in front of the king, you cannot call anybody אדוני. To call another person אדוני in front of the king is a מרידה במלכות. Tosafot learns a difference. Maharsha says why, why, why he mentioned Yoav before the king. He should have said first your people and my master Yoav. So he sent this before, he said this before David sent him, and Tosfos, Tosfos understands Rashi a little different, because Tosfos, Tosfos meant, what Tosfos says, see Rashi uses the words, let's see the לשון, let's find it, לאו אורח ארעא, it's not the right thing, not nice, not דרך ארץ, לקבל עול מרות אחרים בפני המלך, to accept the בעל הבית'ישקייט of somebody else in front of the king. So Tosfos understands that what Rashi means was it's as if he's saying to David that I want him to be the king. By doing that, by mentioning somebody else as an אדון, as if he's the אדון, how do you make it, as if you want him to be king. So Tosfos asks, by doing that, how is he making him the king? Why is he saying? Therefore, he says in Rabbeinu Meir because two pshat'n there. Oh, Tosfos here brings only one, Tosfos brings two, that so he didn't want to do something, the end of the פסוק. He told him to go home and he didn't want to go home. There's another pshat in Tosfos, that he mentioned אדוני יואב before עבדי אדוני. But the Rebbe explained what's pshat in Rashi. Rashi, the way Rashi means, is just saying אדוני יואב is already a מורד במלכות. In front of the king, there is no exist of any other מציאות. In front of the king, everyone is hefker. What did you think? His immediate boss, supervisor. Huh? His immediate supervisor. Yeah, an immediate boss. That's true. But there's no such thing, everyone is equal in front of the king. Why are they screwing the issue here? He told him to go home so that no one would know that his why wife is pregnant. Yeah. That's what's being left out over here. Tosfos learns that's the pshat. Tosfos says that the Gemara brings the pasuk, so it's the סיפא דקרא, see, look at Tosfos, אלא כמו שפירש רבנו מאיר דהוה מורד משום דבסיפא דקרא כתיב, and then it says ואני אבוא אל ביתי לאכול ולשתות, I should come home?

שדוד אמר ליה לעשות ולא רצה לעשות, דוד told him to do and he didn't want to do. So Tosfos learns that pshat. But the Gemara doesn't bring it. That's why Rashi says that's what, must be something must be something here also. Wait a minute. Somebody's got to accept this pshat. Because it doesn't look I mean, we are מאמינים בני מאמינים, but anybody else looks at it, he was telling David, \"Go home and be with your wife so that when she and people will find out she's pregnant, they'll think that she's pregnant from you, not from me.\" Right. That's what really was going on. Right. And Uriah said, \"No, I can't go and enjoy my wife because all my comrades are in arms.\" Right, he said it out loud, yeah. And, \"I don't feel that it's right for me to go and enjoy myself when all of them are suffering out in the field.\" Right. Yeah. So you're saying, \"Well, if the king told him to do it, he's a מורד במלכות.\" Yeah. That's true, yeah. But he felt that he was showing No, there's no such thing as he felt. You don't feel anything. The king tells you to do, you got to do, if not you're a מורד במלכות. No matter what! No matter what! The king said She was already divorced before that? No. She had a divorce על תנאי. She had a גט על תנאי. If he doesn't A get? No, she wasn't divorced, he gave a גט על תנאי. He went to war already. He came back. So in the middle she's not married. She is yet married. She's yet married, but lemifrea. No, right now she was married. So he did a aveirah. Had he had he not gotten killed and come back, And it became an אשת איש עבירה. Yeah, that's what Had No, it's תלוי ועומד. You don't know if it'll be an aveirah. It's a גט על תנאי. Now had he, let's say the mazal would have been he wouldn't have gotten killed and come back, David would have been a the child would have been a mamzer. But the peulah he didn't come back, I'm saying what about all the other people that he sent to the beginning of the of the battle? That's war. that were sent to the beginning of the battle? Yeah. I mean, Uriah dies derech agav. I mean this this is the beginning of the battle, so of course he got killed. In the front, yeah. Yeah, all the rest of them were sent also. It's a nekudah. Why Why is David Hamelech theoretically punished or or castigated for for sending him first? What about all You told him to he called Yoav to send him in a place where he's going to get killed. And all the rest that were sent together with him, he wasn't the only one that died. No, he was sent he was sent with instructions. Yeah, him bedavka. And all the rest were also sent. Not bedavka. There they're fighting a war, here he made sure that he's He put him in a place where he'll get killed. That was the instructions. She conceived while he was still alive. Yeah. And I don't even But lemifrea Because there was a get. It was a גט על תנאי. That's why That's why this is such a controversial issue. But, yeah. You know, it's interesting, this is hard to say, but Abarbanel, learning Abarbanel, I saw Abarbanel, you know, we always know the kedushah, the greatness of Abarbanel, he writes on this story אף על פי that Chazal say לא חטא, I tell you, I'm taytshing pashut pshat of the pasuk. He taytsh'es the pasuk in the beginning when he went on top of the roof and he saw אשה רוחצת, and she does, and he saw her and he got wanted her and then he said, \"Tell to get Abarbanel.\" In the Abarbanel is printed, after this peshat of the Abarbanel, there is a piece there הגהה from his son. Who says what? Who writes against his father. How could you say such a, how can my father write such a thing against Chazal when Chazal say this? A modernizer! Hot er gezogt, hot er gezogt. Because this is the most controversial part of David. Yeah, yeah, yeah, David, yeah, yeah, it is, it is. But the Gemara says לא חטא, finish it. We know what the Gemara says. The punishment of his child dying, that was for this, no? Yeah. Yeah, but it's not like he He get punished not for not for Not for his sins, yeah. What did he get punished for? Too close to... Keyn sheyne zach iz dos nisht. That's why he got punished. Yeah. Ober do hot er doch nisht keyn sheyne zach. It's more Who told you at this Someone called, in the '70s, he called Rav Moshe once, a bachur called from Cleveland, he asked him if you're allowed to wear shorts, because they had a whole controversy in yeshiva, על פי הלכה are you allowed? In those years you still could call and he would pick up the phone, so he picked up the phone and he asked him. So he answered him: על פי הלכה מעג מען, אָבער קיין שיינע זאַך איז דאָס נישט. Meg men, a nice thing, ober keyn sheyne zach iz dos nisht. So it's not worse that Shlomo HaMelech had a thousand wives and We're going to talk about Shlomo HaMelech! Shlomo HaMelech is next! We're going step for step. All these people who sinned, the Gemara is going through the בני עלי, the בני שמואל, the Gemara wants to save the kavod of the Tanach. אמר רב, רב said, כי מעיינת ביה בדוד, you look into דוד, לא משכחת ביה בר מדבר אוריה, you don't find anything else that he did except beside the problem, story of Uriah. דכתיב, it says: רק בדבר אוריה החתי. Only because of Uriah HaChiti. Mashma that that's the only thing that How did this guy get the name החתי? What kind of guy is החתי to have a החתי means he's a goy! Also, I think some say he's a goy. If he was a goy Well, then the chatunah, the marriage would not, couldn't be a goy, because he was a ger. Because to be a goy then the ger then his kiddushin would בת שבע נישט קיין קידושין, she's not married. So I think the she'eilah is a ger. Some say, I think it was a ger. But what kind of uses is that? Why was Achitophel so angry? Was it Achitophel, yeah Achitophel, right? Who was angry? Was Achitophel or Shimi ben Gera, I can't remember who's who. One of them was Eldad and Medad, and Batsheva's... A relation to Batsheva was Achitophel. Achitophel, so? Yes. What does he care about the guy, you know, she's going to be married to the king, what does he care about Uriah haChiti? It's a goy, be'emet a goy. No, he's not a goy. A goy to Bat Sheva, no, he's a ger, I think it says he's a ger. He came from Chet. I think that's what one of the I don't know if everyone agrees with this, but I think it says he's a ger. He got his title from before, he was a So the Gemara, Abaye Keshisha, this Abaye senior, obviously it's not the same Abaye, Abaye veRava, that's why we give him a name Abaye Keshisha. רמי דרב אדרב, he has a setirah in Rav. Here Rav said that David didn't do anything wrong besides the story of Uriah, that's the only discussion, and מי אמר רב הכי, did Rav say that? והאמר רב, רב said: קיבל דוד לשון הרע. David had another aveirah, he accepted lashon hara. Mefiboshet. And we'll see the story. And we

have a problem, so kashya. It says a kashya, so we have a setirah, so we have to find that maybe it's a machloket in what Rav said, like did Rav say this, did Rav say this? Gufa, here is going to be the discussion of what he did. Let's see how far we'll get this evening. Rav, Rav said, קיבל דוד לשון הרע. David accepted lashon hara. D'chsiv, it says like this: ויאמר לו המלך, איפה הוא? The king said to Tziva: Where is he? Mephibosheth. The king, David Hamelech, asked, he's after the war, and David and Shaul was killed and his son Yonatan was killed, and David asks Tziva, who was an eved of the family of Shaul, is any other member of the family left? So he said: Yeah, Yonatan's son, Mephibosheth, is left. So the Melech said: Where is he? ויאמר ציבא אל המלך, הנה הוא בית מכיר בן עמיאל בלא דבר. That he's in the house of Machir ben Amiel, in a city called Lo Devar. Lo Devar with a ו. Okay? D'chsiv, then it says further: וישלח המלך ויקחהו מבית מכיר בן עמיאל מלי דבר. It says like this, that he took him from he send the king sent and brought him from there, from Amiel, Meli Devar. Is it with a ו? Here you have two versions. Well, it's supposed to be with a י with a ו, here, because there's a derash here. The city לו means to him, Lo Devar, even though it's the name of a city, and לא with an א means not. Now,

what happened here was, it doesn't say here, but the mefarshim explain, that That's why he Yeah, so he said, Mephibosheth said to David, that he's an am haaretz, he knows nothing. Himself, or David? No, Tziva on Mephibosheth. Mephibosheth is the son of Jonathan. Then he said who's an am ha'aretz? On Mephibosheth. The eved said on his master. When he asked who is left over, he said Mephibosheth is left. And now Mephibosheth is his master, because he's an eved of the house of Shaul, and this is the only one that's left. So he said, but you should know he's an am ha'aretz, he's לא דבר. With an א. He's not. L'foal turned out when he came, he saw that he's a talmid chacham. This is the first thing he did, he lied to him. Not just a talmid chacham, a big talmid chacham. A big talmid chacham, yeah, but he lied to him. He saw that he lied. So why do you blame David in all this? He doesn't know. No, in the meantime, no problem. Okay. The question is that now that he saw him lie, why did he believe him the second time? That's the she'eilah. Who said to who? I'm sorry, who said to who? Ziba said to David, yeah, that Mephibosheth is left, Mephibosheth isn't there, and Mephibosheth is an am ha'aretz, a garnisht. So later when he came, he saw that he's full. לא דבר ומלא דבר, there are all kinds of derashot here, מלא, מלא, he's full, he's a big talmid chacham. Okay. So now

David realized first of all that Ziba is lying. Now, מכי חזייה דשיקרא הוא, so now that he saw that he lied, כי הדר אלשין עילויה מאי טעמא קיבלה מיניה? Later on when he said something bad about Mephibosheth again, David accepted it. Why did David accept it now that he saw he lied? Where do we see that he said something bad? דכתיב it says, ויאמר המלך ואיה בן אדניך, he said to ציבא, where is בן אדניך, where is the son of your master? ויאמר ציבא אל המלך he said יושב בירושלים, now he's in Jerusalem. And what happened was, we'll see the further story here, that he told David that Mephibosheth is really wants to take over the malchut. Since he was the einikel of Shaul HaMelech, so he's waiting for the time when he will be able to take over the מלכות. And because of that David was upset at Mephibosheth, as we'll see in the Gemara further, was upset at him. Because lechatchila, we're not going to learn it now, it's late, but lechatchila he said that you could keep the the all the fields and everything that belonged to Mephibosheth, so David confiscated it and said you could give it. Give it to who? To Ziba. But I thought in the end he said you should divide it. Right, but even if you divide, why divide it?

Because he said maybe, because he was not not sure, he thought maybe he's talking right, Mephibosheth is not loyal takeh. So he said mefarshim say ממון המוטל בספק חולקין, so he divided it. Why did he accept it? He should have lechatchila known he's lying. And that's the lashon hara that he accepted. Because he's a משקר? משקר first, and then he lied. משקר. Ziba was still an עבד, though. No. How can he have money either? You could give him על מנת שאין לרבך רשות בו. Yeah. You could give him that kind of money. How could he be נשתחרר with פדיון כסף? The Gemara asks, he can't have money. The Gemara answers, you give it על מנת שאין לרבך... Right, yeah.