Sanhedrin

It has been taught: Rabbi said: The Torah was originally given to Israel in this [Ashshurith] writing. When they sinned, it was changed into Ro'az.  But when they repented,  the [Assyrian characters] were re-introduced, as it is written: Turn ye to the stronghold, ye prisoners of hope; even to-day do I declare that I will bring back the Mishneh unto thee.  Why [then] was it named Ashshurith?  — Because its script was upright [me'ushshar]. R. Simeon b. Eliezer said on the authority of R. Eliezer b. Parta, who spoke on the authority of R. Eleazar of Modin: This writing [of the law] was never changed, for it is written: The 'waws' [hooks] of the pillars.  As the word 'pillars' had not changed, neither had the word 'wawim' [hooks].  Again it is written, And unto the Jews, according to their writing and language;  as their language had not changed, neither had their writing. Then how shall I interpret the words, and he shall write for himself Mishneh [a copy] of this law?  — As indicating the need of two written Torahs; the one to go in and out with him; the other to be deposited by him in his treasure-house. The one that is to go in and out with him, he is to write in the form of an amulet and attach to his arm, as it is written, I have set God always before me.  But how does the other [who maintains that the writing was changed]  interpret, I have set [etc.]? — He employs it as R. Hanah b. Bizna, who said in the name of R. Simeon the Pious: He who prays should regard himself [i.e., behave] as if the Shechinah were before him, as it is written, I have set God always before me. But what can the phrase, they could not read the writing, mean [on the view of R. Simeon, who asserts that this writing was not changed]? — Rab said: The passage was written in Gematria:  Y-T-T. Y-T-T. 'A-D-K. P-U-G-H-M-T.  How did he interpret it to them? — As M-N-A. M-N-A. T-K-L. U-F-R-S-Y-N.  — 'Mene', God has numbered thy kingdom and brought it to an end. 'Tekel', thou art weighed in the balances and art found wanting. 'Peres', thy kingdom is divided and given to the Medes and Persians. Samuel said: [It was written thus:] M-M-T-U-S. N-N-K-F-Y. 'A-'A-L-R-N.  R. Johanan said: [It was written:] A-N-M. A-N-M. L-K-T-N-Y-S-R-F-U;  while R. Ashi says: It was written: N-M-A. N-M-A. K-T-L. F-U-R-S-Y-N. MISHNAH. NO ONE MAY RIDE ON HIS [THE KING'S] HORSE, OR SIT ON HIS THRONE, OR MAKE USE OF HIS SCEPTRE, NO ONE MAY SEE HIM WHEN HIS HAIR IS BEING CUT, OR WHEN HE IS NAKED, OR WHEN IN HIS BATH, FOR IT IS WRITTEN: THOU SHALT SURELY SET OVER THEE A KING  — THAT HIS AWE MAY BE OVER THEE. GEMARA. R. Jacob said in R. Johanan's name: Abishag was permitted to Solomon [in marriage]  but not to Adonijah.  She was permitted to Solomon, for he was a king, and a king may make use of the king's sceptre;  but she was forbidden to Adonijah, for he was a commoner. What are the facts regarding Abishag? — It is written: King David was old, stricken in years etc. His servants said unto him, Let there be sought etc. Further it is written, They sought for him a fair damsel etc.; and it is written, And the damsel [Abishag] was very fair, and she became a companion to the king and ministered unto him.  She said to him, 'Let us marry,' but he [David] said: 'Thou art forbidden to me.'  'When courage fails the thief, he becomes virtuous,'  she gibed. Then he said to them [his servants], 'Call me Bath-Sheba'. And we read: And Bath-Sheba went to the king into the chamber.  Rab Judah said in Rab's name: On that occasion Bath-Sheba dried herself thirteen times. R. Shaman b. Abba said: Come and see with what great reluctance is divorce granted; King David was permitted yihud [with Abishag], yet not divorce [of one of his wives]. R. Eliezer  said: For him who divorces the first wife, the very altar sheds tears, as it is written: And this further ye do, ye cover the altar of the Lord with tears, with weeping and with sighing, in so much that he regardeth not the offering any more, neither receiveth it with good will at your hand.Further it is written: Yet ye say, Wherefore? Because the Lord hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously, though she is thy companion and the wife of thy covenant. R. Johanan or, as some say, R. Eleazar said: The death of a man's wife may only be ascribed to his failure to pay his debts,  as it is said: If thou hast not wherewith to pay, why should he take away the bed from under thee?  R. Johanan also said: He whose first wife has died, [is grieved as much] as if the destruction of the Temple had taken place in his days, as it is written: Son of man, behold I take away from thee the desire of thine eyes with a stroke; yet thou shalt not make lamentation nor weep; neither shall thy tears run down.  Again it is written, And I spoke unto the people in the morning, and at even my wife died. And further it is written, Behold I will profane my Sanctuary, the pride of your power, the desire of your eyes. R. Alexandri said: The world is darkened for him whose wife has died in his days [i.e., predeceased him], as it is written, The light shall be dark because of his tent  and his lamp over him shall be put out.  R. Jose b. Hanina said: His steps grow short,  as it is said: The steps of his strength shall be straightened.  R. Abbahu said: His wits collapse, as it is written, And his own counsel shall cast him down. Rabbah b. Bar Hannah said in R. Johanan's name: To effect a union between man and woman is as difficult as the dividing of the Red Sea,  as it is written: God maketh the solitary dwell in houses; He bringeth out the prisoners unto prosperity.  But is it really so? Did not Rab Judah say in Rab's name: Forty days before the embryo is formed, a heavenly voice goes forth and says: The daughter of so and so for so and so?  — There is no difficulty: this applies to the first marriage; the earlier statement, to the second. R. Samuel b. Nahman said: All things can be replaced, except the wife of one's youth, as it is written, And a wife of [one's] youth, can she be rejected? Rab Judah taught his son R. Isaac: Only with one's first wife does one find pleasure,  as it is said: Let thy fountain be blessed and have joy of the wife of