Daf 107a (דַּף ק״ז ע״א)

King David said (דָּוִד מַלְכָּא אָמַר), (Psalms 51), "Against You alone have I sinned, and done what is evil in Your eyes, etc." (לְךָ לְבַדְּךָ חָטָאתִי וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי וְגוֹ'). "Against You alone"—(לְךָ לְבַדְּךָ), what is meant by "against You alone"? (מַאי לְךָ לְבַדְּךָ).

Rather, because there are sins (אֶלָּא, בְּגִין דְּאִית חוֹבִין), whereby a person sins against Kudsha Berikh Hu and against other people (דְּחָטֵי בַּר נָשׁ לְקוּדְשָׁא בְּרִיךְ הוּא וְלִבְנַי נָשָׁא). And there are sins where one sins against other people, but not against Kudsha Berikh Hu (וְאִית חוֹבִין דְּחָטָא לִבְנֵי נָשָׁא, וְלָא לְקוּדְשָׁא בְּרִיךְ הוּא). And there are sins where one sins against Kudsha Berikh Hu alone and not against other people (וְאִית חוֹבִין דְּחָטֵי לְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי וְלָא לִבְנִי נָשָׁא). King David sinned against Kudsha Berikh Hu alone and not against other people (דָּוִד מַלְכָּא, חָב לְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, וְלָא לִבְנֵי נָשָׁא). If you say (וְאִי תֵּימָא), but surely he sinned in the matter of Bat Sheva (הָא חָב הַהוּא חוֹבָה דְּבַת שֶׁבַע)?

For we have learned (וְתָנֵינָן): Whoever has relations with a married woman (מַאן דְּאָתֵי עַל עֶרְוָה אִתְּתָא), through desire, causes her to be forbidden to her husband (בִּרְעוּתָהּ אָסְרָה עַל בַּעְלָהּ), and thereby sins both against his fellow and against Kudsha Berikh Hu (וְחָב לְחַבְרֵיהּ, וְחָב לְקוּדְשָׁא בְּרִיךְ הוּא). It is not so in the case you are speaking about (לָאו הָכִי הוּא דְּהַהוּא דְּאַתְּ אָמַר). It occurred in a permitted manner (בְּהֶיתֵּרָא הֲוָה). David rightfully took what belonged to him (וְדָוִד דִּילֵיהּ נָקַט). For she had a bill of divorce from her husband (וְגֵט הֲוָה לָהּ מִבַּעְלָהּ), given before he went out to battle (עַד לָא יֵהַךְ לִקְרָבָא).

This was the custom among all Yisrael (דְּהָכִי הֲוָה מִנְהֲגָא דְּכָל יִשְׂרָאֵל): whoever went out to war gave a conditional bill of divorce to his wife (דְּיַהֲבִין גֵּט זְמַן לְאִתְּתֵיהּ כָּל דְּנָפִיק חֵילָא). Thus did Uriah with Bat Sheva (וְכֵן עָבֵד אוּרִיָּה לְבַת שֶׁבַע). After the designated time elapsed and she was free to remarry (וּלְבָתַר דְּעָבַר זְמַן וַהֲוַת פְּטוּרָא לְכֹלָּא), David took her (נָטַל לָהּ דָּוִד). Thus, everything David did was fully permitted (וּבְהֶיתֵּרָא עָבַד כָּל מַה דְּעָבַד). For if this were not so (דְּאִלְמָלֵא לָאו הָכִי), and had he acted in a forbidden manner (וּבְאִסוּרָא הֲוָה), Kudsha Berikh Hu would not have allowed her to remain with him (לָא שַׁבְקָה קוּדְשָׁא בְּרִיךְ הוּא לְגַבֵּיהּ). Thus it is written explicitly as testimony (וְהַיְינוּ דִּכְתִּיב לְסַהֲדוּתָא): (II Samuel 12), "And David comforted Bat Sheva, his wife" (וַיְנַחֵם דָּוִד אֵת בַּת שֶׁבַע אִשְׁתּוֹ). This verse bears witness that she was indeed his legitimate wife (סַהֲדוּתָא דְּאִשְׁתּוֹ הִיא), truly his wife (וַדַּאי אִשְׁתּוֹ), and his destined mate (וּבַת זוּגוֹ הֲוַת), designated for him from the very day the world was created (דְּאִזְדַּמְּנַת לְגַבֵּיהּ, מִיּוֹמָא דְּאִתְבְּרִי עָלְמָא).

The secret of the matter is (וְרָזָא דְמִלְּתָא): the supernal kingdom (מַלְכוּתָא דִלְעֵילָא), which became the fourth leg of the upper Chariot (דְּאִיהוּ אִתְעֲבִיד רַגְלָהּ רְבִיעָאָה לְמֶרְכַּבְתָּא עִלָּאָה), and is called Bat Sheva (וְאִתְקְרֵי בַּת שֶׁבַע), as it is written, (Zechariah 3), "upon one stone are seven eyes" (עַל אֶבֶן אַחַת שִׁבְעָה עֵינָיִם). This testifies (הָא סַהֲדוּתָא) that David did not incur guilt with Bat Sheva, as we have explained (דְּלָא חָב דָּוִד חוֹבָה דְּבַת שֶׁבַע כִּדְקָאָמְרַן). What then was his sin? (וּמַה הִיא חוֹבָה דְּחָב), Rather, it was against Kudsha Berikh Hu alone (אֶלָּא לְקוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי), and not against anyone else (וְלָא לְאַחֲרָא).

For he caused Uriah to be killed by the sword of the children of Ammon (דְּקָטַל לְאוּרִיָּה בְּחֶרֶב בְּנֵי עַמּוֹן), and did not kill him directly at the time Uriah said, "and my lord Yoav" (וְלָא קַטְלֵיהּ אִיהוּ בְּשַׁעֲתָא דְּאָמַר לֵיהּ וַאֲדֹנִי יוֹאָב), for David was lord over Uriah (דְּהָא דָּוִד הֲוָה רִבּוֹן עָלֵיהּ), and also over Yoav (וְעַל יוֹאָב). Scripture proves this explicitly (וְקָרָא אוֹכַח), as it is written (דִּכְתִּיב) (II Samuel 23), "These are the names of the mighty men who were David's" (אֵלֶּה שְׁמוֹת הַגִּבּוֹרִים אֲשֶׁר לְדָוִד), and not "who were Yoav's" (וְלֹא אֲשֶׁר לְיוֹאָב). Yet he did not kill him at that time (וְלֹא קַטְלֵיהּ הַהִיא שַׁעֲתָא), but instead caused him to be slain by the sword of the children of Ammon (וְקַטְלֵיהּ בְּחֶרֶב בְּנֵי עַמּוֹן). Scripture further says (וְקָרָא אָמַר), "and he did not turn aside from anything...except in the matter of Uriah the Hittite" (I Kings 15) (וְלֹא נִמְצָא אִתּוֹ דָּבָר, רַק בִּדְבַר אוּרִיָּה הַחִתִּי). The word "only" comes to exclude (רַק לְמָעוּטֵי קָא אָתֵי), meaning, in the matter of Uriah—but not directly against Uriah (בִּדְבַר אוּרִיָּה, וְלָא בְּאוּרִיָּה). And Kudsha Berikh Hu said explicitly (וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר), "And him you killed by the sword of the children of Ammon" (וְאוֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן).

Every sword of the children of Ammon was engraved with a crooked serpent (וְכָל חֶרֶב בְּנֵי עַמּוֹן, הֲוָה חָקִיק בֵּיהּ חִוְיָא עָקִים), the image of a dragon (דִּיּוּקְנָא דְּדַרְקוֹן), which was their idol (וְאִיהוּ עֲבוֹדָה זָרָה דִּלְהוֹן). Said Kudsha Berikh Hu (אָמַר קוּדְשָׁא בְּרִיךְ הוּא), "You gave strength to that abomination" (יָהָבַת חֵילָא לְהַהוּא שִׁקּוּץ). Furthermore (דָּבָר אַחֵר), since the sword of the children of Ammon prevailed at that moment over Uriah (דְּכֵיוָן דְּחֶרֶב בְּנֵי עַמּוֹן אִתְגַּבַּר הַהִיא שַׁעֲתָא עַל אוּרִיָּה), how greatly empowered was that crooked serpent at that time (כַּמָּה תּוֹקְפָּא תַּקִּיף הַהוּא חִוְיָא עֲקִימָא)!

For at the moment when the children of Ammon slew Uriah (בְּגִין דִּבְשַׁעֲתָא דְּקָטְלוּ בְּנֵי עַמּוֹן לְאוּרִיָּה), many Yisraelites fell with him (וְסַגִּיאִין מִבְּנֵי יִשְׂרָאֵל עִמֵּיהּ), and thus the sword of the children of Ammon grew powerful (וְאִתְגַּבַּר בְּהַהִיא שַׁעֲתָא חֶרֶב בְּנֵי עַמּוֹן). How exceedingly strong became their idol, that abominable idol, at that time! (כַּמָּה תֻּקְפָּא אִתְתָּקַּף הַהִיא עֲבוֹדָה זָרָה שִׁקּוּץ). And if you say (וְאִי תֵּימָא), Uriah was not righteous (אוּרִיָּה לָא הֲוָה זַכָּאי), since he is written as Uriah the Hittite (כֵּיוָן דִּכְתִּיב עָלֵיהּ אוּרִיָּה הַחִתִּי). Not so (לָאו הָכִי), he was indeed righteous (זַכָּאָה הֲוָה). Rather, he was named after his place, Hitti (אֶלָּא דִּשְׁמָא דְּאַתְרֵיהּ הֲוָה חִתִּי). As you say (כְּמָה דְאַתְּ אָמֵר), "And Yiftach the Giladi" (וְיִפְתָּח הַגִּלְעָדִי), who was named after his place (עַל שׁוּם אַתְרֵיהּ אִתְקְרֵי הָכִי).

Therefore, in the matter of Uriah the Hittite (וְעַל דָּא בִּדְבַר אוּרִיָּה הַחִתִּי), the abomination of the children of Ammon prevailed (דְּשִׁקּוּץ בְּנֵי עַמּוֹן אִתְגַּבָּר), against the camp of Elohim (עַל מַחֲנִה אֱלֹהִים), which was the army of David (דְּמַשִּׁרְיָתָא דְּדָוִד), truly the image of the upper one (דִּיּוּקְנָא מַמָּשׁ דִּלְעֵילָּא הֲווֹ). At the moment David damaged this army (וּבְהַהוּא שַׁעֲתָא דְּפָגִים דָּוִד מַשִּׁרְיָתָא דָּא), he damaged another army above (פָּגִים לְעֵילָּא מַשִּׁרְיָתָא אַחֲרָא). Therefore, David said (וְעַל דָּא אָמַר דָּוִד), "Against You alone have I sinned" (לְךָ לְבַדְּךָ חָטָאתִי).

Alone (לְבַדְּךָ), and not against another (וְלָא לְאַחֲרָא). This was his sin against Him (דָּא הֲוָה הַהוּא חוֹבָה דְּחָב לְגַבֵּיהּ). And this was "in the matter of Uriah" (וְדָא הוּא בִּדְבַר אוּרִיָּה), and "by the sword of the children of Ammon" (וְדָא הוּא בְּחֶרֶב בְּנֵי עַמּוֹן). It is written (כְּתִיב), "For Hashem, His eyes run to and fro through the whole earth" (כִּי יְיָ' עֵינָיו מְשׁוֹטְטוֹת בְּכָל הָאָרֶץ). These are female (אִלֵּין נוּקְבִין). And it is written (וּכְתִיב), "The eyes of Hashem, they run to and fro" (עֵינֵי יְיָ' הֵמָּה מְשׁוֹטְטִים). These are male (אִלֵּין דְּכוּרִין), and these are certainly known (וְהָא יְדִיעָן אִינּוּן). David said (דָּוִד אֲמַר), "And evil in Your eyes I did" (וְהָרַע בְּעֵינֶיךָ עָשִׂיתִי). It should say "before Your eyes" (בְּעֵינֶיךָ, לִפְנֵי עֵינֶיךָ מִבָּעֵי לֵיהּ). But what is meant by "in Your eyes"? (אֶלָּא מַאי בְּעֵינֶיךָ) David said (אָמַר דָּוִד), "In the very place where I sinned (בְּהַהוּא אֲתָר דְּחַבְנָא), it was in Your eyes (בְּעֵינֶיךָ הֲוָה). For I knew (דַּהֲוֵינָא יָדַע), that Your eyes were present (דְּהָא עֵינֶיךָ הֲווֹ זְמִינִין), and standing before me (וְקַיְּימִין קָמָאי).

Yet I did not regard them (וְלָא חַשַׁבְּנָא לוֹן). Here is the sin I committed (הֲרֵי חוֹבָא דְּחַבְנָא). And the act I did (וְעַבַדְנָא), in what place was it? (בְּאָן אֲתָר הֲוָה), In Your eyes (בְּעֵינֶיךָ). "So that You are justified in Your words, and pure in Your judgment" (לְמַעַן תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְשָׁפְטֶךָ). And that I will have no opening to speak before You (וְלֹא יְהֵא לִי פִּתְחוֹן פֶּה לְמֵימָר קַמָּךְ).

Come and see (תָּא חֲזֵי): every craftsman (כָּל אוּמָנָא), when he speaks, speaks from his craft (כַּד מַלִּיל, בְּאוּמָנֻתֵיהּ מַלִּיל). David was the jester of the King (דָּוִד בְּדִיחָא דְּמַלְכָּא הֲוָה). Even though he was in distress (וְאַף עַל גַּב דְּהֲוָה בְּצַעֲרָא), when he came before the King (כֵּיוָן דְּהֲוָה קַמֵּי מַלְכָּא), he returned to his jesting (תָּב לִבְדִיחוּתֵיהּ) as he always had (כְּמָה דְּהֲוָה), to amuse the King (בְּגִין לְבַדְּחָא לְמַלְכָּא). He said (אָמַר), Master of the World (מָארֵי דְּעָלְמָא), I said (אֲנָא אֲמֵינָא), "Test me Hashem and try me" (בְּחָנֵנִי יְיָ' וְנַסֵּנִי).

But You said (וְאַתְּ אָמַרְתְּ), that I would not withstand Your test (דְּלָא אִיכוּל לְקַיְּימָא בְּנִסְיוֹנָךְ). Now I have sinned (הָא חָבְנָא), so that You are justified in Your words (לְמַעַן תִּצְדַּק בְּדָבְרֶךָ), and Your words are true (וִיהֵא מִילָּךְ קְשׁוֹט). For if I had not sinned (דְּאִלְמָלֵא לָא חָבְנָא), my words would be true (יְהֵא מִלָּה דִּילִי קְשׁוֹט), and Your words empty (וִיהֵא מִילָּךְ בְּרֵיקַנְיָּא).

Now that I have sinned (הַשְׁתָּא דְּחַבְנָא), to make Your words true (בְּגִין דְּלֶהֱוֵי מִילָּךְ קְשׁוֹט), I have given You a place to justify Your words (יָהִיבְנָא אֲתָר לְצַדְּקָא מִילָּךְ). Therefore I did this (בְּגִין כַּךְ עֲבִידְנָא), "that You are justified in Your words and pure in Your judgment" (לְמַעַן תִּצְדַּק בְּדָבְרֶךָ תִּזְכֶּה בְשָׁפְטֶךָ). David thus returned to his craft (אַהְדָּר דָּוִד לְאוּמָנוּתֵיהּ), and spoke in his distress words of jest before the King (וְאָמַר גּוֹ צַעֲרֵיהּ מִלִּין דִּבְדִיחוּתָא לְמַלְכָּא).