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Supplement on the sin of Dovid & Batsheva
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Introduction: Without doubt, the story of Dovid Hamelech and Batsheva is one of the most intriguing, gossipy, and captivating stories mentioned in Tanach. It leaves the reader both baffled and shocked at the events he is told. After reading the story in Tanach at face value, one cannot stop himself from asking how a king of the stature of Dovid Hamelech can stoop so low to commit the atrocities of adultery and eventual murder to cover up his sin. The Sages expound upon this story, explaining how the sin which was committed was not as severe as it seems from scripture, and how in truth the prohibition of adultery and murder was not transgressed from a technical legal standpoint. The Zohar explains even deeper how they committed no real sin and how Dovid and Batsheva were soulmates from the time of creation. The Arizal goes further and dissects the inner working of the soul of Dovid and explains why such lust overcame him to begin with. Overall, this fascinating story takes us through the workings of the battle of a soul in this world of physical lusts and passions, and how the door of return to G-d is always open. This is perhaps the inner meaning behind why Dovid Hamelech passed away on the day of Matan Torah; to teach us all that the Torah was specifically given to people who have trials, challenges, lusts and sin, to help us overcome them and refine our souls and bodies. Dovid Hamelech was a prime example of such a person who had these challenges and eventfully overcame them to become a true Tzaddik and most revered king of our history. Dovid opened the path of return for us all. |
The abridged story of Dovid and Batsheva as written in Tanach:[1]
[In the summer[2]] Dovid sent Yoev and his army to wage war against the nation of Amon. Dovid remained in Yerushalayim at the time. Towards evening, Dovid arose from his bed and went to the roof of the palace and saw a very beautiful woman bathing [and immersing for her Nida impurity[3] inside her home[4]]. [Batsheva was bathing modestly under a hovering, although the Satan came along in the appearance of a deer or bird and caused Dovid to shoot and arrow and accidently take down the partition, thus revealing her body to Dovid.[5]] After seeing her, Dovid summoned his guards to ask her to appear before him. The woman told Dovid that she is Batsheva, the daughter of Eliam [the son of Achitofel[6]], and is the wife of Uriah Hachiti [one of the 37 warriors of Dovid[7], who was awarded to marry Batsheva due to his help in decapitating Golias[8]]. Dovid took her and lay with her and she returned home. She became pregnant from the encounter with Dovid [and knew so right away being that her womb was moist[9]]. She informed Dovid of her pregnancy [in order so he urge her husband Uriah to return home and cover up the pregnancy[10]]. [After hearing this news] Dovid sent his general Yoav a telegram stating that he Uriah should be sent back home, to Dovid [in order so he be intimate with his wife, and the pregnancy not be traced back to him[11]]. When Uriah arrived, Dovid told him go home and “wash his feet” [which is a metaphor to being intimate with his wife[12]]. Uriah was given a large feast with festive eating and drinking [in order to arouse his desire to go home and be intimate with his wife[13]]. Uriah however did not return home and instead remained by the palace entrance together with the palace guards. [The next day, Dovid was informed of this and] asked Uriah why he did not return home. Uriah replied to David that he did not feel it was morally right for him to return home and be intimate with his wife when the Jewish people were out at war and in a state of suffering. Dovid told Uriah to remain in the area of the palace for that day, and the next day he would be summoned. The next day Uriah was invited to a meal with Dovid and was given to drink to the point of drunkenness. That evening, instead of going home as Dovid intended, once again Uriah remained by the palace gates with the guards.
Dovid arranges the death of Uriah: After seeing that his plan was not going to work, Dovid sent a letter to Yoav, having come up with a second plan. Dovid asked Yoav his general to position Uriah on the front lines of battle and when the battle gets fierce, the other soldiers are to abandon him, thus causing him to be killed. [This was done in order so Dovid can then Halachically marry Batsheva and cover up the pregnancy.[14]] Yoav did as he was told and Uriah met his death on the battle field. Dovid was informed of the death of Uriah.
Dovid marries Batsheva: After Dovid received the news of Uriah’s death he married Batsheva and had a son with her [seven months later]. The matter was evil in the eyes of Hashem.
The curse of Nassan the prophet:[15] In response to the sin, Hashem sent Nassan the prophet to visit Dovid and chastise him. Nassan did so using a metaphor and told the king as follows: In a certain city there lived a poor and rich man. The rich man owned lots of cattle, while the poor man owned a small lamb from which he received all his sustenance, and whom he loved very much. The wealthy man desired to offer lamb to a certain guest to eat and instead of taking from his own herd, he stole the poor man’s sheep. [The purpose of this fable, was so Dovid give his own ruling on his own crime, and be judged accordingly.[16]] Dovid became infuriated upon hearing this crime, and he responded to Nassan that the rich man is liable for death, and he should pay 40 sheep to the poor man for doing what he did. Nassan then turned to Dovid and told him that he is the rich man in the story [and all that he said will happen to him[17] and he will lose four sons in exchange for the 40 sheep[18]]. Hashem granted you a palace, many wives, and the Jewish people to rule, said Nassan to Dovid, and now you have belittled the word of Hashem and performed evil through arranging the death of Uriah and taking his wife for yourself. You will receive the following curses: You will have war within your family, family members will take your own wives for themselves, and lye with them. While you did your sin in secret, I will do all the above in face of the public eye. Dovid was remorseful and confessed before Nassan that he had sinned before G-d.
The son of Dovid and Batsheva dies: Nassan returned home and Hashem smote with illness the child that was born to Dovid from the wife of Uriah. Dovid pleaded to Hashem and fasted for his speedy recovery. David laid on the ground and could not be lifted for a period of seven days. On the seventh day, the child died and David arose from the ground and from his state of fasting.
Shlomo is born: After the death, Dovid came to console Batsheva his wife, and he slept with her and she had a son which they named Shlomo. [At first, Batsheva resisted being intimate with Dovid, fearing punishment for their original sin and that her children, even if they were to survive, would be forever scorned. Dovid, however, assured her that Hashem told him that his sin was forgiven, and that she would give birth to the child who would reign after him.[19]]
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Q&A on the story How did people react to the story of David? Many people were aware of the sin that Dovid committed with Batsheva.[20] The Talmud[21] states that people would torment Dovid constantly for his sin. When Dovid approached people in middle of learning, even if they were learning the most complex topics of Ohalos and Negaim, they would purposely question him as to the proper death sentence that should be given to one who commits adultery. Dovid would reply: He is liable for capital punishment through strangulation, although he has a portion in the world to come. However, one who shames his friend in public does not have a portion in the world to come. Why did Hashem send a test to David Hamelech?[22] Dovid had requested from Hashem to be included in the prayer of Shemoneh Esrei, that in addition to saying Elokei Avraham, Elokei Yitzchak and Elokei Yaakov, we should also say Elokei Dovid. Hashem responded that the Avos were tested and passed, and are hence included in the prayer, while you Dovid have yet to be tested. Dovid then requested from Hashem to test him. Hashem said he would test him with a matter of Arayos, and so it was that Dovid was tested with the incident of Batsheva. Dovid had tried to wain off his lust for Arayos by being intimate with his wives during the day, although not only did this not suffice, but it exacerbated his inclination, as “there is a small limb of a man, the more it is satiated, the hungrier it gets.”
How could Dovid commit such a grave sin? · Rebbe Shimon Bar Yochaiy stated that Dovid was unbefitting of committing the above sin, as he was in truth a complete Tzaddik. Why then did Hashem cause him to sin? In order to open the gates of repentance for every individual Jew.[23] This means to teach us that no matter how far an individual Jew has gone into sin, he is always able to repent and be accepted by Hashem as was done with Dovid. · The Arizal[24] explains this as follows: The sin of Adam Harishon caused all the souls of the Jewish people to enter the realms of impurity and Kelipos, and it would be the job of that soul, upon its descent into this world, to refine it from its Kelipa and state of evil that nurtured from it. The higher the soul, the greater and more powerful the Kelipa that sticks to it and nurtures from it. The most difficult challenge of this soul is when it comes into the world for the first time, as it is engulfed with the strong Kelipa inherited to it by the sin of Adam, from which it must break through in its first visitation below. Dovid Hamelech was a reincarnation of Adam Harishon and although he contained a very high soul, it was engulfed by impurity due to Adam’s sin. This was the first time this soul came back into the world since the times of Adam, and it hence faced its greatest challenge in battling the Kelipa. This is why Dovid had such a strong lust to sin with Batsheva and Avigail, as not only did he have a very high soul which attracted a very powerful Kelipa, but this was his first time below battling the evil. Dovid’s failures do not reveal in any way a damaged or low soul, and on the contrary, it was specifically due to his high soul that Dovid had the above challenge, due to the strong Kelipa that nurtured from it. Due to this reason, the sin of Dovid was not considered such a grave sin, in comparison to the sins of souls that have entered the world before, and are not going through their first stage of battle. When did the story happen? The Zohar[25] states that the incident of Dovid and Batsheva occurred on the 24th of Elul. Another opinion brought in the Zohar however states that the incident occurred on the 15th of Elul.
Who was Batsheva? Batsheva was the daughter of Eliam, who was the son of Achitofel, one of the closest advisers of Dovid. In later years, Achitofel would become one of the leading figures in the rebellion of Avshalom against Dovid, and caused Dovid much agony later on in his life. Interestingly, Achitofel was also the one who instituted that every soldier in Dovid’s army give a Get to his wife prior to leaving for battle.[26]
Who was Uriah? Was he of Jewish origin? Uriah was called a Hittite in scripture. It is unclear as to why he got this name and various explanations have been offered. Some Mefarshim[27] explain that Uriah was a convert from the nation of the Hitim. Alternatively, he was Jewish born and simply lived in the area of the Hitim. Others[28] say that Uriah was a Ger Toshav, a righteous gentile who never converted. He was nevertheless permitted to marry a Jewish girl, as perhaps the prohibition against marrying a righteous gentile was not yet clarified. What was Uriah’s position in the army? Uriah was one of the 37 mighty warriors of Dovid Hamelech, listed in Shmuel Beis chapter 23. Why was Batsheva given to Uriah as a wife: The Midrash[29] states that Uriah was the weapon carrier of Golias and helped chop off his head. Dovid granted him a Jewish girl in marriage in exchange for his assistance. The story was as follows: When Dovid killed Golias he desired to behead him, although he could not do so, as the helmet of Golias was fastened to his head and could not be taken off. Uriah, who was the weapon carrier of Golias, offered Dovid his help to remove the helmet in exchange for a Jewish wife. Dovid agreed. At that moment, Hashem said “Dovid, you like giving out Jewish daughters; by your life, your own wife will be given. Some[30] however argue on the legitimacy of this Midrash, as it is unimaginable that Eliam, the father of Batsheva, would have agreed to marry her off to a Gentile. Did Uriah have children?[31] Uriah was previously married to another woman, with whom he had children. After her death, he married Batsheva. Did Batsheva willingly agree to the initial encounter with Dovid?[32] No. Batsheva was taken by force and did not have a choice in the matter.
Was Batsheva married at the time of the affair with Dovid? · Some[33] say that Batsheva was Halachically married to Uriah and David transgressed the prohibition of Eishes Ish. · The Talmud[34] states that whoever says that David sinned is mistaken. Likewise, the Zohar[35] states that Dovid performed no sin in his relationship with Batsheva. Although Batsheva was Halachically married to Uriah at one point in time, she had received a Get prior to him going to war.[36] Dovid was aware of this matter of divorce when he summoned her and discovered that she was married to Uriah, his warrior.[37] Some[38] say that this Get was given by Uriah on condition that if he does not return from the battlefield, then Batsheva will be divorced retroactively from the day he left to war. Accordingly, Uriah’s death initiated a retroactive divorce, and helped save Dovid from transgressing the severe prohibition of adultery.[39] It was nevertheless considered a grave sin for Dovid to have relations with a possible married woman.[40] Others[41] however say that Batsheva received a full and complete Get without condition prior to him going to war. Thus, at the time of the incident with Dovid, Batsheva was no longer married under any condition. This was nevertheless considered a sin, as it was common for the husband to return from battle and remarry his wife, and she would remain faithful to him until his return.[42] · Some[43] say that Batsheva was never Halachically married to Uriah as Uriah was not Jewish, and hence their marriage was not legally binding.
Was Batsheva ever intimate with Uriah? The Zohar[44] states that Batsheva was never intimate with Uriah. She was thus still a virgin when the incident with Dovid occurred.
How could Dovid be intimate with Batsheva within three months of her divorce from Uriah? The Zohar[45] states that over three months had passed since Uriah left for battle, and consequently divorced Batsheva, and her intimacy with Dovid. The soldiers were summoned for battle on the 25th of Nissan and Uriah gave the Get to Batsheva on the 7th of Sivan. The incident with Batsheva occurred on the 24th of Elul. Other opinions however say that the soldiers were summoned on the 15th of Iyar, and on the 15th of Elul the incident occurred. Either way, three months had passed between the divorce and act of intimacy.
Was Batsheva pure from her Nida state at her encounter with Dovid? Yes. The verse states that she had been bathing[46] and sanctifying from her impurity.[47] The Mefarshim[48] explain this to mean that she had just immersed from her state of Nida and became pure. Thus, David did not transgress the prohibition of laying with a Nida. Likewise, due to this Dovid knew that she became pregnant from him and not from her husband Uriah.[49]
Was David considered a murderer for arranging Uriah’s death in the battlefield? No. The Talmud[50] states that whoever says that David sinned is mistaken. Uriah had rebelled against David the king and was hence liable for capital punishment.[51] Some[52] say he became liable for stating to Dovid that “His master Yoav and his servants are found in the field of battle” and it was inappropriate for Uriah to mention the term master regarding anyone when in the presence of the king. Others[53] explain that he was liable for disobeying the king’s orders when he was told to go home, and refused to go. In any event, David was still held accountable, and punished for the above incident, as he should have had Uriah brought to the Sanhedrin to be judged, and not have taken matters into his own hands.[54]
Why was Dovid allowed to marry Batsheva after the affair?[55] It is forbidden for an adulterer to marry the woman with whom the affair was committed. Nevertheless, in the case of Dovid it was allowed as Batsheva was raped, and did not willingly agree to the affair.[56] Alternatively, Batsheva was already divorced at that time and there was hence no transgression of adultery which could prohibit their marriage.
The spiritual connection between Dovid and Batsheva: The Talmud[57] and Zohar[58] states that Batsheva was meant to marry Dovid, and was his rightful Zivug, since the six days of creation. The first time a soul descends to the world, a Heavenly voice emerges and decrees: The daughter of so-and-so for so-and-so. When the time for him to marry her arrives, the opportunity is immediately granted without strain or difficulty. Until that time, however, it is possible that she will be the wife of another man, as was the case with Uriah and Batsheva. However, in this case, Hashem did not allow Uriah to be intimate with Batsheva, and hence she was thus still a virgin when the incident occurred with Dovid.
Was Dovid forgiven for his sin? Yes.[59] Dovid asked to be forgiven and Hashem partially accepted his prayers.[60] On Yom Kippur of that year Hashem [partially] forgave Dovid for his sin.[61] He however was not completely forgiven until he received suffering of Tzaraas for a length of six months. It was only proclaimed to the Jewish people that Dovid was cleared of any sin when Shlomo built the Temple and the gates only opened to allow the Aron to enter after Shlomo asked Hashem to do so in merit of Dovid. At that moment, all the enemies of Dovid lost their bearings, and all the Jewish people knew that his sin was forgiven. Dovid requested from Hashem that the sin not be written in Tanach, although Hashem refused his request.[62]
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The story in the eyes of Chazal and Kabbalah:
*In this section, we have taken all the information brought above from Tanach, Midrash, Talmud, Zohar, and Mefarshim, and coalesced it into the narrative below, thus giving the story its full perspective according to the Sages of the Oral Torah, and Kabbalists. Footnoted sources will only be brought for matters that are not explicit in the story written in scripture.
The sin of Adam:[63] It all begins with Adam Harishon and the sin of the tree of knowledge. Adam carried in him not just his soul, but the soul of all future Jewry. When he sinned, all these souls became soiled and contaminated with impurity, some more than others, and it would be the job of the next incarnation of this soul to rectify and refine the soul from its evil. The higher the soul the more impurity it attracted due to the sin of Adam. The first time that the soul would return into a body in this world, would mark its strongest and greatest challenge against the evil attached to it. Such a soul would have a very powerful lust to commit sin. This was the situation of Dovid Hamelech when he was born.
Dovid is born:[64] Dovid’s soul derived from a very high level within the soul of Adam Harishon, and in fact was considered a reincarnation of him. This was the first time that this soul, of Dovid, was making its journey in this world, since the sin of Adam. Accordingly, the Kelipa that was attached to the soul of Dovid was very strong and powerful, and is what eventually led to his great lust for Batsheva. Hashem measures the sin based on the challenge, and due to the above circumstance, the sin of Dovid was not viewed so severely in the eyes of Hashem.
Batsheva: Batsheva, a most beautiful woman, was the daughter of Eliam, who was the son of Achitofel[65], one of the closest advisers of Dovid. She was the pronounced Zivug of Dovid since the time of creation.[66] Nonetheless, until it came time for her to marry Dovid, she was given in marriage to Uriah the Hittite. This marriage was actually caused by Dovid, as will be explained next. Batsheva was never intimate with Uriah, and in fact remained a virgin until her incident with Dovid.[67]
Uriah: Uriah was a Hittite, of gentile origin.[68] He was the weapon carrier of Golias who was killed by Dovid.[69] Uriah was married to a first wife with whom he had children, prior to marrying Batsheva.[70] Uriah’s marriage of Batsheva occurred after the death of Golias. Dovid, after killing Golias, tried unsuccessfully to behead him. Uriah, the weapon carrier, offered Dovid to do the job in exchange for being given a Jewish girl in marriage. Dovid agreed, and this angered Hashem. Hashem therefore proclaimed, let Dovid’s own destined wife be given to Uriah, until the time comes for her to marry Dovid, and so it happened that Batsheva was given to Uriah in marriage.[71] Uriah had converted prior to marrying Batsheva[72], although some[73] maintain that he was actually a gentile throughout his life and never converted. Uriah was later appointed a warrior in the army of Dovid, and is listed as one of the 37 mighty fighters in Dovid’s army.[74]
Uriah was sent to battle: On the 25th of Nissan, Dovid asked his army to fight the nation of Amon. Uriah, who was one of the top warriors, left his home on the 7th of Sivan [or 15th of Iyar][75], and before doing so, gave a divorce to his wife, Batsheva, as was instituted to be done by all soldiers in Dovid’s army.[76] This institution was initiated by Achitofal, the grandfather of Batsheva. Thus, Batsheva was no longer married.[77] As stated earlier, Uriah was never intimate with Batsheva, and she remained a virgin.[78]
The sin of Dovid with Batsheva: Dovid requested from Hashem to be included in the first blessing of Shemoneh Esrei, just like the forefathers, and Hashem replied that he would first have to pass a test in the field of Arayos. Dovid tried preparing himself for this test by satiating his lusts daily [during the day] with his many wives, although mistakenly aggravated his inclination by doing so.[79] On the 24th Elul [or 15th of Elul], which was over three months after Batsheva’s initial divorce[80], Hashem sent him the challenge. That evening, Dovid awoke from his sleep and went to the roof of his palace. From his roof, he saw a wild bird or deer, which was in truth the Satan in disguise, and shot an arrow to kill the creature. The arrow went straight through a thin hovering which was positioned in the courtyard of one of the houses, and caused the hovering to fall.[81] Under that hovering stood Batsheva, who was in the midst of bathing her body for ritual immersion from her state of Nida. When Dovid got a glimpse of the body of this most beautiful woman, he automatically became overcome with passion and desire to be intimate with her, and had his guards summon her to appear before him. The powerful Kelipa which hovered over the high and new soul of Dovid caused him to have this close to uncolorable lust[82], to the point that the Sages considered it as if Hashem led him on to the sin.[83] Upon appearing before Dovid and being told of her lineage and marriage to a warrior in his army, Dovid understood that based on protocol she was already divorced.[84] Without giving her much choice[85], Dovid was intimate with Batsheva, breaking her virginity[86], and made her pregnant. This was not a sin of adultery being that Batsheva was already divorced, although it was viewed as a very lewd and unfaithful act being that Uriah was expected to return from battle and remarry his wife, per protocol of all warriors in Dovid’s army. Dovid hence stole Uriah’s wife from him without necessarily committing the sin of adultery.[87]
Discovering the pregnancy-the murder of Uriah: After Dovid was informed by Batsheva of her resulted pregnancy, he summoned Uriah to appear before him, and asked Uriah to return home to his wife. David did so in order to try to cover up her pregnancy in front of the nation. Uriah refused, and thus rebelled against the King, which made him liable for capital punishment.[88] Dovid asked his general Yoav to arrange the death of Uriah, and so was done within two months after the initial encounter with Batsheva.[89] Uriah was brought to his death in the battlefield. This was done in order so Dovid can then Halachically marry Batsheva and cover up the pregnancy.[90] Although Dovid was not guilty of murder, he should have brought Uriah to the Sanhedrin rather than judge him himself, and this was considered a sin in his part.[91] After Uriah’s death, Dovid married Batsheva and she gave birth to a son seven months later.
The curse of Nassan the prophet: After the above events, Nassan the Prophet of Hashem presented Dovid with a fable story of injustice, with intent that Dovid himself give his own judgment for his wrongdoings.[92] Dovid was punished by losing the son that was born from that incident with Batsheva, as well as losing another three children later on in life. He was also cursed that fights and rebellion would consume his home and kingship, and so later occurred with the story of Amonon, Tamar, and the war waged against him by his son Avshalom. Interestingly, Achitofel the grandfather of Batsheva, and the one who initiated the institution for the soldiers to divorce their wives prior to battle, became one of the leading figures in the rebellion of Avshalom against Dovid, and caused Dovid much agony later on in his life.
The forgiveness granted to Dovid:[93] Dovid did Teshuvah for his sins and requested Hashem to pardon him for it. Hashem partially accepted his prayers.[94] On Yom Kippur of that year Hashem [partially] forgave Dovid for his sin.[95] He however was not completely forgiven until he received suffering of Tzaraas for a length of six months. It was only proclaimed to the Jewish people that Dovid was cleared of any sin when Shlomo built the Temple and the gates only opened to allow the Aron to enter after Shlomo asked Hashem to do so in merit of Dovid. At that moment, all the enemies of Dovid lost their bearings, and all the Jewish people knew that his sin was forgiven. Dovid requested from Hashem that the sin not be written in Tanach, although Hashem refused his request.[96]
The message of the sin of Dovid for future generations:[97] Dovid did Teshuvah and was eventually forgiven for his sins. This opened the paths of Teshuvah for all individual sinners, in all generations.
The web of Hashgacha Pratis: After reading all the above details, intertwined from the various sources, one sees a glaring Divine providence in the entire ordeal of events. Dovid and Batsheva were soulmates, meant to be married. Dovid sinned by promising Uriah, who was a gentile soldier, a Jewish woman in marriage in exchange for his help in beheading Golias. This caused Hashem to give Dovid’s own wife to Uriah as a wife. The grandfather of Batsheva arranged that all soldiers divorce their wives before battle and hence Uriah divorced Batsheva before he went to war. This prevented Dovid from transgressing adultery in his incident with Batsheva, and allowed him to marry her later on. As result of the curse of Nassan Hanavi for the above events, Achitofel, the grandfather of Batsheva, rebelled against Dovid and caused him much suffering.
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The connection of Dovid Hamelech to the occurrence of Matan Torah: As is known, the Yartzite of Dovid Hamelech occurred on Shavuos.[98] It is not for nothing that Hashem arranged his passing to coincide with the day of the giving of the Torah, and the following great lesson can be derived. Of all the people in Tanach, Dovid Hamelech was conceivably the most persecuted and despised amongst them. Starting from a young age he was looked upon as an illegitimate child, ostracized by his father and brothers, hated and persecuted by Shaul, publicly humiliated and besmirched for his sin with Batsheva, persecuted by his own son, and saw the death of four sons in his lifetime. Not just on a physical level, but on a spiritual level too, Dovid seems to have the most immoral and corrupt story publicized of him in Tanach, mainly the story of his sin with Batsheva and the consequential murder of her husband Uriah. The Talmud[99] states in the name of Rebbe Shimon Bar Yochai that in truth Dovid was unbefitting of committing this sin, and Hashem, so to say, led him on to perform it. The reason for this is because Hashem desired to show a path of repentance to an individual sinner, that even one who has committed the gravest of sins, such as adultery and murder, has a path of return to G-d. Perhaps this is the connection of Shavuos and Matan Torah specifically to Dovid, as the Torah was given specifically to people with an evil inclination, and foreign lusts, in order to subjugate them and refine them. From Dovid we learn that one should not be intimidated by spiritual falls, and tell himself that due to the sins he has stumbled, he is doomed. On the contrary, the Torah was given specifically for people who trip and stumble and have challenges of their inclination, like Dovid Hamelech, and nonetheless, even such a person can reach righteousness like Dovid and become a Tzaddik. |
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[1] Shmuel Beis 11
[2] Ralbag 11:1
[3] Rashi 11:4; Radak 11:4; Mahariy Karo; Ralbag; Metzudas David 11:4
[4] Radak 11:2
[5] Sanhedrin 107a [bird]; Yalkut Shimoni 148 [deer]
[6] Shmuel Beis 23:24 “Eliam the son of Achitofel”; Yalkut Shimoni 148; Student of Rav Sadya Gaon in Otzer Hageonim on Kiddushin 76b
[7] Shmuel Beis 23:39
[8] Alshich Maros Hatzevaos Shmuel 2:12-1 and Keli Yakar Shmuel 2:11-3 in name of Midrash
[9] Ralbag 11:5
[10] Mahariy Karo 11:5
[11] Rashi 11:6; Radak 11:6
[12] Metzudos David 11:8
[13] Mahariy Karo 11:8; Metzudos David 11:8
[14] Metzudos David 11:15; Rashi 11:15 that the Get was given retroactively, and it would hence remove the sin of Eishes Ish from the incident;
[15] Shmuel Beis 12
[16] Metzudos David 12:1
[17] Metzudos David 12:1
[18] Rashi 12:6; Ralbag 12:6
[19] Radak 12:4
[20] Rashi Kesubos 9a “There were many witnesses to the act”; See Kesubos ibid who does not argue on this fact, but simply states that they did not witness the actual intercourse.
[21] Bava Metzia 59a; Sanhedrin 107a
[22] Sanhedrin 107a; Yalkut Shimoni 11:148
[23] Avoda Zara 4b-5a
[24] Shaar Hagilgulim
[25] Zohar Hakdama 1:8; Midrash
[26] Malbim Shmuel ibid
[27] Radak 11:3
[28] Avraham Ben Harambam 25 in name of his father the Rambam
[29] Alshich Maros Hatzevaos Shmuel 2:12-1 and Keli Yakar Shmuel 2:11-3 in name of Midrash
[30] Student of Rav Sadya Gaon in Otzer Hageonim on Kiddushin 76b
[31] Radak 12:1
[32] Kesubos 9a; Tosafus Shabbos 56a
[33] Kesubos 9a; Mahariy brought in Malbim ibid; Radak 11:4 “He transgressed the prohibition of Eishes Ish”; Abarbanel on Shmuel ibid states that he accepts more the viewpoint that Dovid commited a grave sin [five in total] rather than say he did not sin at all.
[34] Shabbos 56a; Yalkut Shimoni 148
[35] Zohar Hakdama 8a
[36] Kesubos 9a; Shabbos 56a; Zohar ibid; See Bava Metzia 59a that Batsheva was a Safek Eishes Ish
[37] Malbim on Shmuel ibid
[38] Rashi Kesubos ibid and Rashi Shabbos ibid; Rashi Shmuel 11:15; See Tosafus Kesubos ibid and Shabbos ibid and Bava Metzia 59a; Malbim ibid
[39] Rashi Shmuel ibid
[40] See Bava Metzia 59a “Safek Eishes Ish”
[41] Rabbeinu Tam, brought in Tosafus Kesubos 9b, Shabbos 56a; Bava Metzia 59a; Zohar Hakdama 1:8; Metzudos David 11:8; Pirush Reb Yeshaya 12:4; Malbim ibid
[42] Metzudos David 11:8
[43] Avraham Ben Harambam 25 in name of his father the Rambam
[44] Zohar Hakdama 1:8; Midrash
[45] Zohar Hakdama 1:8; Malbim on Shmuel 11:5
[46] 11:2
[47] 11:4
[48] Rashi 11:4; Radak 11:4; Mahariy Karo; Ralbag;
[49] Mahariy Karo 11:4
[50] Shabbos 56a; Yalkut Shimoni 148
[51] Shabbos ibid
[52] Rashi Shabbos ibid
[53] Tosafus Shabbos ibid
[54] Shabbos ibid
[55] Kesubos 9a; See Shabbos 56a that he was allowed to marry her
[56] 1st answer in Kesubos ibid; Tosafus Shabbos 56a
[57] Sanhedrin 107a
[58] Zohar Hakdama 1:8; Midrash
[59] Sanhedrin 107a; Zohar Hakdama 1:8; Yalkut Shimoni 148
[60] Sanhedrin 107a; Yalkut Shimoni 148
[61] Zohar ibid
[62] Sanhedrin ibid
[63] Arizal in Shaar Hagilgulim
[64] Arizal in Shaar Hagilgulim
[65] Shmuel Beis 23:24 “Eliam the son of Achitofel”; Yalkut Shimoni 148; Student of Rav Sadya Gaon in Otzer Hageonim on Kiddushin 76b
[66] Sanhedrin 107a; Zohar Hakdama 1:8
[67] Zohar Hakdama 1:8
[68] Radak 11:3
[69] Alshich Maros Hatzevaos Shmuel 2:12-1 and Keli Yakar Shmuel 2:11-3 in name of Midrash
[70] Radak 12:1
[71] Alshich Maros Hatzevaos Shmuel 2:12-1 and Keli Yakar Shmuel 2:11-3 in name of Midrash
[72] Radak 11:3
[73] Avraham Ben Harambam 25 in name of his father the Rambam
[74] Shmuel Beis 23:39
[75] Zohar Hakdama 1:8
[76] Kesubos 9a; Shabbos 56a; Zohar ibid;
[77] Rabbeinu Tam, brought in Tosafus Kesubos 9b, Shabbos 56a; Bava Metzia 59a; Zohar Hakdama 1:8; Metzudos David 11:8; Pirush Reb Yeshaya 12:4; Malbim ibid;
[78] Malbim Shmuel ibid
[79] Sanhedrin 107a; Yalkut Shimoni 11:148
[80] Zohar Hakdama 1:8
[81] Sanhedrin 107a [bird]; Yalkut Shimoni 148 [deer]
[82] Arizal in Shaar Hagilgulim
[83] Avoda Zara 4b-5a
[84] Malbim on Shmuel ibid
[85] Kesubos 9a; Tosafus Shabbos 56a
[86] Zohar ibid
[87] Metzudos David 11:8
[88] Shabbos 56a
[89] As she gave birth 7 months later, hence it must be that Uria was killed within the next two months from the incident.
[90] Metzudos David 11:15; Rashi 11:15 that the Get was given retroactively, and it would hence remove the sin of Eishes Ish from the incident;
[91] Shabbos ibid
[92] Metzudos David 12:1
[93] Sanhedrin 107a; Zohar Hakdama 1:8; Yalkut Shimoni 148
[94] Sanhedrin 107a; Yalkut Shimoni 148
[95] Zohar ibid
[96] Sanhedrin ibid
[97] Avoda Zara 4b
[98] Yerushalmi Beitza 2:4; Chagiga 2:3, brought in Tosafus Chagiga 17a
[99] Avoda Zara 5a
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