Daf 107b (דַּף ק״ז ע״ב)

We have learned (תָּנֵינָן), David was not suited to that deed (לָאו דָּוִד אִתְחָזֵי לְהַהוּא עוֹבָדָא), for he said (דְּהָא אִיהוּ אָמַר), (Tehillim 109) "And my heart is hollow within me" (וְלִבִּי חָלַל בְּקִרְבִּי); it was hollow already (אַנְקִיד חָלָל, כְּבָר הֲוָה חָלָל בְּקִרְבִּי).

Indeed, it is so (הָכִי הוּא). However, David said (אֲבָל אָמַר דָּוִד): In the heart, there are two chambers (בְּלִבָּא אִית תְּרֵין הֵיכָלִין), one of blood (בְּחַד דָּמָא), and one of spirit (וּבְחַד רוּחָא). That one filled with blood (הַהוּא חַד דְּמַלְיָיא דָּמָא), within it dwells the Evil inclination (בֵּיהּ דִּיּוּרָא לְיֵצֶר הָרָע). But my heart is not so (וְלִבִּי לָאו הָכִי), for it is empty (דְּהָא רֵיקָן אִיהוּ), and I have not given dwelling to evil blood (וְלָא יָהֲבִית דִּיּוּרָא לְדָמָא בִּישָׁא), for the Evil inclination to reside therein (לְשַׁכְנָא בֵּיהּ יֵצֶר הָרָע). Thus my heart is certainly hollow (וְלִבִּי וַדַּאי חָלַל אִיהוּ), without dwelling (בְּלָא דִּיּוּרָא), Some say: evil blood (נ"א דָּמָא בִּישָׁא). And since it is so (וְכֵיוָן דְּהָכִי הוּא), David was not fit for that transgression (לָא אִתְחֲזֵי דָּוִד לְהַהוּא חוֹבָה דְּחָב), except (אֶלָּא), to give an opening of the mouth to sinners (בְּגִין לְמֵיהָב פְּתִיחוּ דְּפוּמָא לְחַיָּיבַיָּא), that they might say (דְּיֵמְרוּן): "King David sinned and returned in teshuvah (דָּוִד מַלְכָּא חָב וְתָב בִּתְיוּבְתָא), and Kudsha Berikh Hu forgave him (וּמָחַל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), how much more so other human beings!" (כָּל שֶׁכֵּן שְׁאַר בְּנֵי נָשָׁא). And thus he said (וְעַל דָּא אָמַר), (Tehillim 51): "I will teach transgressors Your ways, and sinners shall return to You" (אֲלַמְּדָה פוֹשְׁעִים דְּרָכֶיךָ וְחַטָּאִים אֵלֶיךָ יָשׁוּבוּ).

And it is written (וּכְתִיב), (Shmuel II 15) "And David ascended by the ascent of the Mount of Olives, ascending and weeping, with his head covered, and he walked barefoot" (וְדָוִד עֹלֶה בְּמַעֲלֵה הַזֵּיתִים עֹלֶה וּבוֹכֶה וְרֹאשׁ לוֹ חָפוּי וְהוּא הוֹלֵךְ יָחֵף). His head covered, and barefoot—why? (רֹאשׁ לוֹ חָפוּי, וְיָחֵף אֲמַאי). Rather (אֶלָּא), he was rebuked (נָזוּף הֲוָה), and he made himself rebuked (עָבֵד גַּרְמֵיהּ נָזוּף), to accept punishment upon himself (לְקַבְּלָא עֹנְשָׁא). And the people remained distant from him four cubits (וְעַמָּא הֲווֹ רְחִיקִין מִנֵּיהּ ד' אַמּוֹת). Fortunate is the servant who serves his Master thus (זַכָּאָה עַבְדָּא דְּהָכִי פָּלַח לְמָארֵיהּ), and recognizes his sin (וְאִשְׁתְּמוֹדָע בְּחוֹבֵיהּ), to return from it in complete teshuvah (לְאָתָבָא מִנֵיהּ בִּתְיוּבְתָא שְׁלֵימָתָא).

Come and see (תָּא חֲזֵי), greater was what Shimi ben Gera did to him (יַתִּיר הֲוָה, מַה דְּעָבַד לֵיהּ שִׁמְעִי בֶּן גֵּרָא), than all troubles which had passed over him until that day (מִכָּל עַקְתִּין דְּעָבְרוּ עָלֵיהּ עַד הַהוּא יוֹמָא), and yet David did not respond to him (וְלָא אָתִיב דָּוִד לָקֳבְלֵיהּ), though he had every right to respond (מִלָּה דְּהָכִי הֲוָה יֵאוֹת לֵיהּ). And through this, his sins were atoned (וּבְדָא אִתְכַּפָּרוּ חוֹבוֹי). Now we must consider (הַשְׁתָּא אִית לְאִסְתַּכְּלָא), Shimi was a Torah scholar (שִׁמְעִי תַּלְמִיד חָכָם הֲוָה), and possessed great wisdom (וְחָכְמְתָא סַגִּיאָה הֲוַת בֵּיהּ); why did he go out to David (אֲמַאי נָפִיק לְגַבֵּי דָּוִד), and do to him all that he did? (וְעָבִיד לֵיהּ כָּל מַה דְּעָבַד). Rather, this matter was from another place (אֶלָּא מֵאֲתָר אַחֲרָא הֲוָה מִלָּה), and it was placed into his heart (וְאָעִיל לֵיהּ בְּלִבֵּיהּ מִלָּה דָּא). All this was for David’s benefit (וְכָל דָּא לְתוֹעַלְתָּא דְּדָוִד). For what Shimi did to him (דְּהָא הַהוּא דְּעָבַד לֵיהּ שִׁמְעִי), caused him to return in complete teshuvah (גַּרְמָא לֵיהּ לְמֵיתָב בִּתְיוּבְתָּא שְׁלֵימָתָא), and broke his heart greatly (וְתָבַר לִבֵּיהּ בִּתְבִירוּ סַגִּי), and he poured out many tears (וְאוֹשִׁיד דִּמְעִין סַגִּיאִין), from within his heart before Kudsha Berikh Hu (מִגּוֹ לִבֵּיהּ קֳדָם קוּדְשָׁא בְּרִיךְ הוּא). Thus he said (וְעַל דָּא אָמַר), (Shmuel II 16) "For Hashem has told him: Curse" (כִּי יְיָ' אָמַר לוֹ קַלֵּל). He knew it (יָדַע), for from another lofty place this matter descended (דְּהָא מֵאֲתָר עִלָּאָה אַחֲרָא נָחַת מִלָּה).

Two commands (תְּרֵין פִּקּוּדִין), commanded David to Shlomo his son (פָּקִיד דָּוִד לִשְׁלֹמֹה בְּרֵיהּ), one concerning Yoav (חַד דְּיוֹאָב), and one concerning Shimi (וְחַד דְּשִׁמְעִי), along with the other commands that he commanded him (עִם שְׁאַר פִּקּוּדִין דְּפָקִיד לֵיהּ). Yoav: as it is written (דְּיוֹאָב: דִּכְתִּיב), (Melakhim I 2) "And you also know what Yoav son of Tzeruyah did to me" (וְגַם אַתָּה יָדַעְתָּ אֵת אֲשֶׁר עָשָׂה לִי יוֹאָב בֶּן צְרוּיָה). This matter was concealed (מִלָּה סְתִימָא הֲוָה), so that even Shlomo did not need to know it (דְּאֲפִילּוּ שְׁלמֹה לָא הֲוָה לֵיהּ לְמִנְדַּע), and he knew it only because others knew (וְלָא יָדַע אֶלָּא בְּגִין דְּיָדְעוּ אַחֲרָנִין); it became revealed to Shlomo (אִתְגְּלֵי לִשְׁלֹמֹה). And therefore he said (וְעַל דָּא אָמַר), "And you also know etc." (וְגַם אַתָּה יָדַעְתָּ וְגוֹ'). Something you did not need to know (מַה דְּלָא אִתְחָזֵי לָךְ לְמִנְדַּע).

Concerning Shimi (דְּשִׁמְעִי): it is written (כְּתִיב), "And behold with you is Shimi son of Gera" (וְהִנֵּה עִמְּךָ שִׁמְעִי בֶּן גֵּרָא). What is "And behold with you"? (מַאי וְהִנֵּה עִמְּךָ), He is continually ready with you (זַמִּין הוּא עִמְּךָ תָּדִיר), for he was his teacher (רַבּוֹ הֲוָה). And therefore, concerning Yoav, he did not say (וּבְגִין כַּךְ לָא אָמַר עַל יוֹאָב), "And behold with you Yoav" (וְהִנֵּה עִמְּךָ יוֹאָב). But this Shimi (אֲבָל שִׁמְעִי דָּא), who was continually with him (דְּאִשְׁתְּכַח עִמֵּיהּ תָּדִיר), he said, "And behold with you" (אָמַר וְהִנֵּה עִמְּךָ). "And the king sent and called for Shimi, and said: build yourself a house in Jerusalem" (וַיִּשְׁלַח הַמֶּלֶךְ וַיִּקְרָא לְשִׁמְעִי וַיֹּאמֶר בְּנֵה לְךָ בַיִת בִּיְרוּשָׁלַם).

Where was the wisdom of King Shlomo in this? (אָן הוּא חָכְמְתָא דְּשְׁלֹמֹה מַלְכָּא בְּהַאי). Rather, everything he did was with wisdom (אֶלָּא כֹּלָּא בְּחָכְמְתָא עָבַד), and he paid attention to all sides (וּלְכָל סִטְרִין אַשְׁגַּח), for Shimi was wise (דְּהָא חַכִּים הֲוָה שִׁמְעִי). And Shlomo said (וְאָמַר שְׁלמֹה), "I desire that Orayta should increase in the land through Shimi" (בְּעֵינָא דְּיִסְגֵי אוֹרַיְיתָא בְּאַרְעָא עַל יְדוֹי דְּשִׁמְעִי), "and he shall not go outside" (וְלָא יִפּוּק לְבַר).

Another matter (תּוּ מִלָּה אַחֲרָא), Shlomo perceived with wisdom (אַשְׁגַּח שְׁלמֹה בְּחָכְמְתָא), as it is written (דִּכְתִּיב), (Shemuel II 16) "Going out he went out and cursed" (יֹצֵא יָצוֹא וּמְקַלֵּל). Why is "going out he went out" written twice? (מַאי יֹצֵא יָצֹא תְּרֵי זִמְנֵי). It could simply have said, "he went out and cursed much" (וַיֵּצֵא וַיְקַלֵּל סַגִּי). Rather, one going out (אֶלָּא, חַד יְצִיאָה) was when he went out from the house of study to David (דְּנָפַק מִבֵּי מִדְרָשָׁא לְגַבֵּי דָּוִד), and one going out (וְחַד יְצִיאָה) was when he went out from Jerusalem to his servants, who had died (דְּנָפַק מִיְרוּשָׁלַ ם, לְגַבֵּי עַבְדּוֹי דְּמִית עָלוֹי). The first going out was toward a king (יְצִיאָה חֲדָא לְגַבֵּי מַלְכָּא), and the second going out was toward servants (וִיצִיאָה תִּנְיָינָא לְגַבֵּי עַבְדִּין). Shlomo saw all this (וְכָל דָּא חָמָא שְׁלמֹה), and perceived through Holy Spirit (וְאַשְׁגַּח בְּרוּחַ קוּדְשָׁא), that second going out (הַהוּא יְצִיאָה תִּנְיָינָא).

And concerning this he said (וְעַל דָּא אָמַר): "And it shall be, on the day you go out..." (וְהָיָה בְּיוֹם צֵאתְךָ), knowing that by this going out he would die (יָדַע דְּבִיצִיאָה יָמוּת). (Shemuel II 16) "And he threw dust with dirt" (וְעִפַּר בֶּעָפָר), what is this? (מַהוּ). Shlomo said (אָמַר שְׁלֹמֹה): concerning my father, it was with dust (לְגַבֵּי אַבָּא בֶּעָפָר הֲוָה), but concerning Shimi, it was with water (לְגַבֵּי שִׁמְעִי בְּמַיָּא), as it is written (דִּכְתִּיב): "And it shall be, on the day you go out and cross the brook Kidron" (וְהָיָה בְּיוֹם צֵאתְךָ וְעָבַרְתָּ אֶת נַחַל קִדְרוֹן).

There was dust there (עָפָר הָתָם), and here there was water (וְהָכָא מַיָּא). Shlomo judged both (תַּרְוַויְיהוּ דָּן שְׁלֹמֹה) to involve dust and water like the Sotah (לְמֶהֱוֵי עָפָר וּמַיָּא כַּסּוֹטָה), for one who strayed from the way concerning his father (לְמַאן דְּאַסְטִין אָרְחָא לְגַבֵּי אֲבוֹי). It is written (כְּתִיב) (Melakhim I 2) "And he cursed me with a powerful curse" (וְהוּא קִלְלַנִי קְלָלָה נִמְרֶצֶת), and it is written (וּכְתִיב): "And I swore to him by Hashem, saying, 'I shall not put you to death by the sword'" (וָאֶשָּׁבַע לוֹ בַּיְיָ' לֵאמֹר אִם אֲמִיתְךָ בֶּחָרֶב). What is meant by "by the sword"? (מַאי בֶּחָרֶב). Was Shimi foolish? (וְכִי שִׁמְעִי טִפְּשָׁא הֲוָה). For if David thus said to him (דְּאִילּוּ הָכִי אוֹמֵי לֵיהּ), he should have said only: "Not by the sword" (דְּלָא יֵימָא בְּחֶרֶב לָא), but by spear or arrow, yes (אֲבָל בַּחֲנִית אוֹ בְּגִירָא אִין).