Sanhedrin

MISHNAH. NEITHER SHALL HE MULTIPLY WIVES TO HIMSELF.3   — ONLY EIGHTEEN. R. JUDAH SAID: HE MAY HAVE MORE, PROVIDED THEY DO NOT TURN AWAY HIS HEART. R. SIMEON SAID: HE MUST NOT MARRY EVEN ONE WHO MAY TURN AWAY HIS HEART. WHY THEN IS IT WRITTEN, NEITHER SHALL HE MULTIPLY WIVES TO HIMSELF?4   — EVEN THOUGH THEY BE WOMEN LIKE ABIGAIL. GEMARA. Are we to assume that R. Judah interprets Biblical law on the basis of its reason,  and R. Simeon does not?7   But we find the reverse; for it has been taught: A pledge must not be taken from a widow, whether poor or rich, as it is written, Thou shalt not take the widow's raiment to pledge:  this is R. Judah's view. R. Simeon ruled: We may take a pledge of a rich widow but not of a poor one, for [in the latter case] thou art bound to return [the pledge] to her daily, and [thereby] cause her an evil name among her neighbours. Whereon we asked: What does he mean? [And the answer was:] Since thou hast taken a pledge of her, thou must return it to her [each evening]  and so [by her frequent visits to thee] thou wouldst get her an evil name among her neighbours. Hence we see that R. Judah does not interpret the Biblical law according to its reason, while R. Simeon does!  — Generally, indeed, R. Judah does not interpret Biblical law on the basis of its reason; here, however, it is different, for here he merely expounds the reason stated in the text. Thus: Why the command, he shall not multiply wives to himself? It is that his heart be not turned aside. And R. Simeon? — He could answer you: Let us see: Generally we interpret the law according to the reason implied;  then Scripture should have read, He shall not multiply wives to himself, and nothing further, and I would then have known that the reason was that his heart turn not away. Why then state: That his heart turn not away? — To imply that he must not marry even a single one who may turn away his heart. Then how am I to explain, he shall not multiply?  — [As meaning that he may not marry many] even though they be [women like Abigail. Whence do we deduce the number eighteen? — From the verse, And unto David were sons born in Hebron; and his first-born was Ammon of Ahinoam the Jezreelitess; the second, Chileab of Abigail the wife of Nabal the Carmelite; the third Absalom the son of Maacah; and the fourth, Adonijah the son of Haggith; and the fifth, Shefatiah the son of Abital; and the sixth, Ithream of Eglah, David's wife. These were born to David in Hebron.  And of them the Prophet said: And if that were too little, then would I add unto thee the like of these, [Ka-hennah] and the like of these, [we-kahennah],  each 'kahennah' implying six, which, with the original six, makes eighteen in all. Rabina objected: Why not assume that 'kahennah' implies twelve,  and 'we-kahennah', twenty-four?  It has indeed been taught likewise: 'He shall not multiply wives to himself beyond twenty-four.' And according to him who interprets the redundant 'waw',  it ought to be forty-eight. And it has been taught even so: 'He shall not multiply wives to himself, more than forty-eight.' Then what is the reason of the Tanna of our Mishnah? — R. Kahana said: He parallels the second 'kahennah' with the first; thus, just as the first 'kahennah' indicates [an increase of] six, so does the second. But there was Michal too!  — Rab said: Eglah is Michal. And why was she called Eglah? Because she was beloved by him, as an Eglah [calf] by its mother. And thus it is said, If ye had not ploughed with my heifer etc.  But did Michal have children? Is it not written, And Michal the daughter of Saul had no child unto the day of her death.?  — R. Hisda said: She had no child until the day of her death, but on the day of her death she did. Let us see then: His children are enumerated [as born] in Hebron, whereas the incident with Michal  occurred in Jerusalem,  as it is written, Michal the daughter of Saul looked out at the window, and saw king David leaping and dancing before the Lord, and she despised him in her heart.  And Rab Judah, or according to others, R. Joseph, said: Michal received her due punishment?  — But we might argue thus: Prior to that incident she did have [children], but after it she did not. [Now as to the number eighteen:] Is it not stated, And David took him concubines and wives out of Jerusalem?  — To make up the eighteen. What are 'wives', and what are 'concubines'? — Rab Judah said in Rab's name: Wives have 'kethubah'  and 'kiddushin';  concubines have neither. Rab Judah also said in Rab's name: David had four hundred children, and all born of yefoth to'ar;  they had long locks  and all drove  in golden carriages. They used to march at the head of the troops and were men of power in the household of David. Rab Judah further said in Rab's name: Tamar was a daughter of a yefath to'ar, as it is written, Now therefore I pray thee,  speak unto the King, for he will not withhold me from thee.Now, should you imagine that she was the offspring of a legitimate marriage, how could his sister have been granted him [in marriage]? We must infer therefore, that she was the daughter of a yefath-to'ar. And Amnon had a friend, whose name was Jonadab the son of Shimeah, David's brother, and Jonadab was a very subtle man etc.  Rab Judah said in Rab's name: 'Subtle' to do evil. And he said unto him, Why, O son of the king, art thou thus becoming leaner … And Jonadab said unto him, Lay thee down on thy bed and feign thyself sick … and she dress the food in my sight … And she took the pan and poured them [the cakes] out before him.  Rab Judah in the name of Rab said: She made for him some kind of pancakes. Then Amnon hated her with exceeding great hatred etc.  For what reason? — R. Isaac answered: A hair becoming entangled, mutilated him privily. If this happened of itself, what was her part in it? — But we might rather say that she entangled it and caused, mutilation. But is this so? Did not Raba expound: What is meant by the verse: And thy renown went forth among the nations for thy beauty.  It is that the daughters of Israel had neither under-arm nor pubic hair?  — It was otherwise with Tamar, for she was the daughter of a yefath to'ar. And Tamar put ashes on her head and rent her garment of many colours.  It was taught in the name of R. Joshua b. Korha. In that hour Tamar set up a great fence [about chastity]. They  said: if this could happen to kings' daughters, how much more to the daughters of ordinary men; if this could happen to the chaste, how much more to the wanton? Rab Judah said in Rab's name: On that occasion, they made a decree