Sanhedrin

An objection is raised: At what time do wooden utensils become susceptible to uncleanness?  A bed and a cradle when they are rubbed over with fish-skin.  Now if the ordinary bed has the strapwork over the frame, what need is there to rub over with fish-skin, [seeing that it is covered with the straps]? — Hence, both [a bed and a dargesh have the strappings] inside. But while the straps of a bed go in and out through slits, those of a dargesh go in and out through loops. R. Jacob said in R. Joshua b. Levi's name: The halachah follows Rabban Simeon b. Gamaliel. R. Jacob b. Ammi said: In the case of a bed whose poles  protrude [downward],  it is sufficient to set it up [on one side only]. MISHNAH. HE [THE KING] MAY LEAD FORTH [THE HOST] TO A VOLUNTARY WAR  ON THE DECISION OF A COURT OF SEVENTY-ONE. HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY  AND NONE MAY OPPOSE HIM. THERE IS NO LIMITATION TO THE KING'S WAY.  THE PLUNDER TAKEN BY THE PEOPLE [IN WAR] MUST BE GIVEN TO HIM, AND HE RECEIVES THE FIRST CHOICE [WHEN IT IS DIVIDED]. GEMARA. But we have already once learnt it:  A voluntary war may be declared only by the permission of a court of seventy-one? — As the Tanna deals with all matters pertaining to the king, he also states [the law] concerning the declaration of a voluntary war. Rab Judah said in Samuel's name: All that is set out in the chapter [dealing with the actions] of a king,  he is permitted to do. Rab said: That chapter was intended only to inspire them with awe,  for it is written, Thou shalt in anywise set him king over thee;  [i.e.,] his awe should be over thee. [The same point of difference is found among the following] Tannaim; R. Jose said: All that is set out in the Chapter [relating to the king],  the king is permitted to do. R. Judah said: That section was stated only to inspire them with awe,  for it is written, Thou shalt in anywise set him king over thee,  [meaning], that his awe should be over thee. And thus R. Judah said: Three commandments were given to Israel when they entered the land: [i] to appoint a king,  [ii] to cut off the seed of Amalek,  and [iii] to build themselves the chosen house.  While R. Nehorai  said: This section  was spoken only in anticipation of their future murmurings,  as it is written, And shalt say, I will set a king over me etc. It has been taught: R. Eliezer  said: The elders of the generation made a fit request, as it is written, Give us a king to judge us.  But the am ha-arez  acted unworthily, at it is written, That we also may be like all the nations and that our king may judge us and go before us. It has been taught: R. Jose  said: Three commandments were given to Israel when they entered the land; [i] to appoint a king; [ii] to cut off the seed of Amalek; [iii] and to build themselves the chosen house [i.e. the Temple] and I do not know which of them has priority. But, when it is said: The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation,  we must infer that they had first to set up a king, for 'throne' implies a king, as it is written, Then Solomon sat on the throne of the Lord as king.  Yet I still do not know which [of the other two] comes first, the building of the chosen Temple or the cutting off of the seed of Amalek. Hence, when it is written, And when He giveth you rest from all your enemies round about etc., and then [Scripture proceeds], Then it shall come to pass that the place which the Lord your God shall choose,  it is to be inferred that the extermination of Amalek is first. And so it is written of David, And it came to pass when the king dwelt in his house, and the Lord had given him rest from his enemies round about, and the passage continues; that the king said unto Nathan the Prophet: See now, I dwell in a house of cedars etc. Resh Lakish said: At first, Solomon reigned over the higher beings,  as it is written, Then Solomon sat on the throne of the Lord as king;  afterwards, [having sinned,] he reigned [only] over the lower,  as it is written, For he had dominion over all the region on this side the river, from Tifsah even to Gaza. Rab and Samuel [explain this verse in different ways]: One says, Tifsah was situated at one end of the world  and Gaza at the other. The other says: Tifsah and Gaza were beside each other,  and just as he reigned over these, so did he reign over the whole world. But eventually his reign was restricted to Israel, as it is written, I Koheleth have been king over Israel etc.  Later, his reign was confined to Jerusalem alone, even as it is written, The words of Koheleth, son of David, king in Jerusalem.  And still later he reigned only over his couch,  as it is written, Behold it is the litter of Solomon, three-score mighty men are about it etc.  And finally, he reigned only over his staff as it is written, This was my portion from all my labour. Rab and Samuel [explain this differently]: One says: His staff [was all that was left him]; the other: His Gunda. Did he regain his first power, or not? Rab and Samuel [differ]: One maintains that he did; the other, that he did not. The one who says that he did not, agrees with the view that Solomon was first a king and then a commoner;  the other, who says that he did, agrees with the view that he was first king, then commoner and finally king again. HE MAY FORCE A WAY THROUGH PRIVATE PROPERTY etc. Our Rabbis taught: Royal treasures  [must be given] to the king; but of all other spoil, half to the king and half to the people. Abaye said to R. Dimi or, according to others, to Rab Aha: We quite understand it is the natural thing to give royal treasures [wholly] to the king; but where do we learn that of all other spoil he is to receive half? — From the verse,