Aggadata – Shabbos 30a

So be-ezras Hashem at least the next few Thursdays we'll look at some of the agadata here in Masechet Shabbos beginning today on lamed amud alef, the famous agadata there. So if you take a look here on lamed amud alef, שלוש שאלות זו לעילא מרבי תנחום de-Minvei: מה לכבות בוצינא דנורא מקמי בישא בשבת? So can you extinguish, can you do kibuy for a choleh? Ve-ha-Tanna says חולה שיש בו סכנה. So Rashi says later, I don't know if we'll get up to it, that there were a lot of amei ha-aretz present for the drasha. It wasn't that this was such an obscure point in halacha that was being asked in terms of whether pikuach nefesh is docheh Shabbos, but that was the question being posed. Aderaba יסיפם דמן הסוגיא יומא that pikuach nefesh was one of those dinim that chazal had be-kabala and it's not that they derived from the pasuk but rather they had a kabala because the Gemara in Yoma when it talks about how the Tanna’im were working and the question was posed to them: how do you know that pikuach nefesh is docheh Shabbos? So different Tanna’im give different mekoros from machteret, from mila, from me-hayom, from me-her. And then the Gemara objects to some of these and the Gemara says אשכחן ודאי ספק מנלן. So your pasuk would only tell us that a vadai sakana is docheh Shabbos, it wouldn't tell us that a safek sakana is docheh Shabbos. So maybe the answer is ein hachi nami, maybe a safek sakana isn't docheh Shabbos. So how can someone darshens a din and you object to it, but your din only says this, it doesn't say that? Okay, that's all I see in the pasuk. So the teretz is no, chazal had a kabala that even safek nefashos is docheh Shabbos. That din was what the Rambam in the Hakdama le-Perush ha-Mishnayos calls a perush ha-mekubal. That being the case, so then part of the tradition of a perush ha-mekubal is that there is a pasuk for it and that's what the Tanna’im are looking to discover what the pasuk is for that din ha-mekubal, for that perush ha-mekubal. So that's what the question here is. Again, it's not touching on such an obscure point. Okay, pasach ve-amar: says Rashi, כך היו רגיל לפתוח באגדה תחילה והוא דדומה לשאלה, that the custom was that they would say divrei agada to, I guess, captivate people and the divrei agada are relevant to the sugya in halacha that was going to be discussed. Pasach ve-amar: Ai Shlomo, yishtom ha-melech, אן חכמתך אן סכלתנותך? Where's your chochma, where's your understanding?

לא דייך שדבריך סותרין דברי דוד אביך אלא שדבריך סותרין זה את זה.

David avicha amar לא המתים יהללו יה, ve-ata amart ושבח אני את המתים שכבר מתו. What's that a pshat for? לא המתים יהללו יה. So what is it that Shlomo ha-Melech thinks that they're praiseworthy for? Ve-chazar ve-amar: כי לכלב חי הוא טוב מן האריה המת. Says the Gemara, lo kashya, ha de-ka'amar David לא המתים יהללו יה, hachi ka'amar: לעולם יעסוק אדם בתורה ומצוות. kodem sheyamus

שכיון שמת בטל מן התורה ומן המצוות ואין להקדוש ברוך הוא שבח בו והא דאמר רבי יוחנן

mai d'ksiv bamesim chofshi כיוון שמת אדם נעשה חופשי מן התורה ומן המצוות. So there is a dialectical attitude that we have in our mesorah towards death, rachmana litzlan. It's sort of captured by juxtaposing a famous story with a famous saying. The story of course is of the Vilna Gaon who was crying on his deathbed on Chol Hamoed Sukkos because he sensed that his petira was imminent. And then from Rav Nachman m'Breslov, it's famously reported that he said that he looked forward towards shedding the garment of his body, that he looked forward to that. So it's not a tarti d'sasrei, not a tarti d'sasrei at all. The Gaon was commenting, was reflecting our Gemara, that Olam Hazeh is the Olam Ha'asiya, it's the world in which a person can be oveid Hashem, in which a person can work to come closer to Hakadosh Baruch Hu and determine what his nitzchius is going to be. And keivan shemes, a person can no longer do that, no longer has the opportunity. That's what the Vilna Gaon was reflecting. Me'idach gisa, what that famous quote from Rav Nachman m'Breslov was reflecting, the Rambam writes, he has this in more than one place, but he writes for instance in Hilchos Teshuva, he quotes the meimar Chazal that

כך אמרו חכמים הראשונים העולם הבא אין בו לא אכילה ולא שתיה ולא תשמיש אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה. הרי נתבאר לך שאין שם גוף לפי שאין שם אכילה ושתיה. וזה שאמרו צדיקים יושבין על דרך החידה כלומר נפשות הצדיקים מצוין שם בלא עמל ובלא יגיעה. וכן זה שאמר עטרותיהם בראשיהם כלומר דעה שידעו שבגללה זכו לחיי העולם הבא מצויה עמהן והיא העטרה שלהן כענין שאמר שלמה בעטרה שעטרה לו אמו והרי הוא אומר ושמחת עולם על ראשם ואין השמחה גוף כדי שתנוח על הראש כך עטרה שאמרו חכמים כאן היא הדעה. ומהו זה שאמרו

venehenim miziv hashchina? Says the Rambam

שיודעים ומשיגים מאמיתת הקדוש ברוך הוא מה שאינן יודעים והן בגוף האפל השפל.

But that in Olam Habah, the Rambam says, when one is not a physical being, when one is a purely spiritual being, so one can have an understanding, there's a certain degree of understanding that is not accessible to a person in this world, that is accessible when he's no longer constricted by the guf ha'afel and hashafal. That's what then the Rambam says later in this perek, for the same reason, kama homa or kama kama Dovid and his'ava for chayei Olam Habah for this reason. So our Gemara is presenting half of that picture. Right, interesting the way the Gemara is interpreting the hallel of lo hameisim. Right, interesting that the way the Gemara is interpreting the Hallel of לא המתים יהללו קה is that the biggest Hallel is not when a person is literally necessarily saying words of Hallel, but just the way a person lives his life, the way he is osek betov umitzvos is the greatest Hallel and shevach that a person gives to Hakadosh Baruch Hu. ודקאמר שלמה ושבח אני את המתים שכבר מתו, shekshechatu Yisrael bamidbar,

עמד משה לפני הקדוש ברוך הוא ואמר כמה תפילות ותחנונים לפניו

velo ne'ena. וכשאמר זכור לאברהם ליצחק ולישראל עבדיך, miyad ne'ena.

ולא יפה אמר שלמה ושבח אני את המתים שכבר מתו.

Now let's see the Rashi here.

ושבח אני את המתים שעסקו בחייהם בטוב ומצוות ומתו, ראויים לשבחם אפילו מצדיקים חיים שגדולים הם במיתתם מבחייהם.

Amad Moshe ואין לך צדיק ממנו velo ne'ena bizchuso. Right, so Rashi points out that according to this pshat in the Gemara that ושבח אני את המתים שכבר מתו doesn't mean that those who lived previously, the earlier generations, were greater than the present generation. It doesn't mean that ושבח אני את המתים that those of earlier generations who are no longer here, that they were greater than the present one. Rashi means that the person himself, the same tzaddik, Shlomo HaMelech is explaining in a certain respect is greater bemissaso than he was bechayav. And what Shlomo HaMelech is and the proof is not saying that the avos were greater than Moshe Rabbeinu, aderaba, Rashi makes again, Rashi says it twice, again, the first time by quoting that Gemara in Chullin of צדיקים גדולים במיתתן יותר מבחייהם, the Gemara proves it from Elisha. The Gemara proves somehow Elisha bekever was mechayei meis even more easily than Elisha bechayav was mechayei meis. So the comparison of bemissaso yoser mibechayav is minei uvei. It's not a contrast of the earlier generations with the later generations. And that's what Rashi repeats here also. It's not that Chazal here are ranking the avos above Moshe Rabbeinu. No, ואין לך צדיק ממנו, but you see the yesod that a tzaddik bemissaso is greater than a tzaddik bechayav. What does that mean? So again, the context of the Gemara is in terms of the zechus, in terms of the zechuyos of the tzaddik. So lichora the pshat is as follows. Right, the Gemara in Rosh Hashanah that Rashi quotes in Chumash that וישמע אלהים אל קול הנער באשר הוא שם, that the malachei hashareis taunted lifnei Hakadosh Baruch Hu that look what zera Yishmael is going to do to your children throughout history. And Hakadosh Baruch Hu says right now is he a tzaddik or is he a rasha? So the malachim say right now Yishmael's a tzaddik. So וישמע אלהים אל קול הנער באשר הוא שם. Dehainu, for the initially let's say mida of Hakadosh Baruch Hu is despite the fact that Hakadosh Baruch Hu hakol tzafuy and that Hakadosh Baruch Hu sees and knows the future, so as it were, Hakadosh Baruch Hu doesn't allow that to influence the decision that needs to be made now. Despite the fact that he sees what the nature of which Yishmael is the progenitor and he sees all the atrocities, there's a mida of ba'asher hu sham. Ba'asher hu sham. Similarly, that's lichora what... Again that HaKadosh Baruch Hu knows how the rest of the tzaddik who's alive, HaKadosh Baruch Hu knows how his life will play out. But again, the middah is baasher hu sham, and baasher hu sham, kol zman that that a person is alive, so the possibility of of cheit and the who knows what, Rachmana Litzlan, is a very real one. אל תאמין בעצמך עד יום מותך. Tzaddikim who already have died, so there there is no possibility of cheit. So the avos at this point, so their their tzidkus again, given the middah of baasher hu sham, is something which is locked in. Even Moshe Rabbeinu, אל תאמין בעצמך עד יום מותך means even even Moshe Rabbeinu, again, given the middah of baasher hu sham, again HaKadosh Baruch Hu obviously knows the future, but again, but given the middah of baasher hu sham, so even Moshe Rabbeinu, his tzidkus is not clinched, his tzidkus is is not locked in, right? That's what Rashi quotes elsewhere that HaKadosh Baruch Hu is not meyached shemo al tzaddikim bechayeihem. He's only meyached shemo al tzaddikim acharei mosam. Again, it's a reflection of the same thing of this middah of baasher hu sham. The emes is that that baasher hu sham is not stam a middah though. The pshat, it's not stam a middah, it's not stam a middah. So hakol tzafuy, hakol tzafuy. So HaKadosh Baruch Hu knows what every every every neshamah, every every every neshamah, when when it comes down to this world, so HaKadosh Baruch Hu knows what it will do with its opportunity in in this world. HaKadosh Baruch Hu knows whether or not the neshamah will will u'vacharta bachayim or otherwise, Rachmana Litzlan. And ultimately le'asid lavo is mezuman for those who in their lifetimes are bocheir bachayim.

ונתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע.

Fine. So HaKadosh Baruch Hu knows all, so let's let's fast forward. So what's the so just just create those and gamarnu. So you don't under again this is not an explanation, but all of the whole briyah and all of history is rooted in in the middah of baasher hu sham. It's not stam a middah, it is it is the middah without which the life as we know it wouldn't exist were it not for the fact that HaKadosh Baruch Hu bechachmaso chooses to operate with with that middah. And that's what it means that that again the comparison is for a tzaddik minei u'vei that according to this pshat שבח אני את המתים, that that even vis-a-vis HaKadosh Baruch Hu given the middah of baasher hu sham, a tzaddik bemoso is greater than the tzaddik bechayav because the the tzidkus is is locked in. Itachen that this is the the perspective, the the way one is supposed to understand the Chazal. Again, it's part of his pshuto shel mikra and then Chazal with the Torah she'be'al peh amplify for us how Moshe Rabbeinu is resisting when HaKadosh Baruch Hu sends him to to on the mission to take Bnei Yisrael out out of Mitzrayim. So Moshe Rabbeinu says מי אנכי כי אלך אל פרעה. So it's one of the hardest things to understand in Chumash. What do you mean מי אנכי? HaKadosh Baruch Hu told you, so what do you mean מי אנכי? You can't, there's no such thing. There's no such thing as arguing with Hakadosh Baruch Hu. So what's going on with Hakadosh Baruch Hu says it is a good idea and Moshe Rabbeinu says, well, I'm not so sure, I don't think it's a good idea. So what's the pshat? So lichora as follows. Again, the middah of Hakadosh Baruch Hu is ba'asher hu sham. Again, as it were, Hakadosh Baruch Hu, again, without it there wouldn't be life. We wouldn't be here if there weren't the middah of ba'asher hu sham. So what does it mean? So ba'asher hu sham, so Hakadosh Baruch Hu says to Moshe Rabbeinu, so ba'asher hu sham you're the man for the job. But Moshe Rabbeinu understands correctly that the fact that he's the ba'asher hu sham, the man for the job, doesn't mean that Hakadosh Baruch Hu is guaranteeing him that he's going to succeed. V'ha'rayah Shaul. Hakadosh Baruch Hu chooses Shaul and then and ultimately Shaul doesn't succeed, right? Ultimately Shaul doesn't succeed, right? The Ra'avad says in Hilchos Melachim that if Shaul hadn't sinned, so it's true that eventually malchus had to go to Beis Dovid, but there would have been keiso plei keiso. שאול וזרעו עד סוף הימים they would have been ich veis the viceroy, they would have been they would have been mishneh lamelech. So the fact that Hakadosh Baruch Hu chooses, again, that doesn't relieve the person of the responsibility of his bechirah chafshis. So there is room for Moshe Rabbeinu to say I understand Hakadosh Baruch Hu, I'm not questioning what you're telling me now, I understand, but what you're telling me now is based on the middah of ba'asher hu sham. You're not guaranteeing the success. You're not guaranteeing the success. I don't think I'm going to succeed and that's takeh true. The fact that Hakadosh Baruch Hu chooses, you see from the story of Shaul, doesn't mean that Hakadosh Baruch Hu is guaranteeing the success because it's based on the middah of ba'asher hu sham. And that's why according to Chazal, it's only after a week that Hakadosh Baruch Hu as it were kaveiyachol is upset with Moshe Rabbeinu. Why does he ever get upset according to this mahalach? Why does he ever get upset? So itachen that the answer is so Moshe Rabbeinu takeh mistama mistama if Moshe Rabbeinu hadn't been Rabban shel Yisrael and hadn't been manhigon shel Yisrael so mistama his cheit never would have happened. The cheit of whatever the cheit of Moshe Rabbeinu is, it's so dakustik we don't know what it is, with the shimu na hamorim and hitting the sela, whatever the cheit is, so mistama if Moshe Rabbeinu hadn't been Rabban shel Yisrael he takeh wouldn't have sinned. Takeh wouldn't have sinned. But maybe the pshat in what Hakadosh Baruch Hu is telling him is that he's still going to have accomplished more in life by undertaking the mission than even if it will result in again in a certain element of misstep and stumbling than in declining the mission to begin with. So the middah of ba'asher hu sham. Davar acher so three lines before the lines branch out here

דבר אחר מנהגו של עולם מלך בשר ודם גוזר גזירה ספק מקיימין אותה ספק אין מקיימין אותה ואם תמצא לומר מקיימין אותה בחייו מקיימין אותה במותו אין מקיימין אותה אבל משה רבינו גזר כמה גזירות והתקין כמה תקנות וקיימות הן לעולם ולעולמי עולמיים ולא יפה ושבח אני את המתים.

So now the Gemara is learning different pshat in the words right? ושבח אני את המתים takeh means that Shlomo HaMelech is being m'shabeach and saying that amongst the meisim there's someone who was greater and who will forever be. unequalled. It's not again comparing the status of the same person, the same tzaddik b'moso v'chayav, now it's takeh comparing the contemporary tzaddikim with with the past tzaddik with Moshe Rabbeinu. Rashi says pshat. Rashi says pshat

תיקן כמה תקנות כי הא דתני במגילה משה תיקן להם לישראל שיהו שואלין ודורשין מעניינו של יום.

So Rashi says again which one clearly sees where Rashi sees it in the lashon, gezeiros v'takanos, it means the dinim d'rabbanan that Moshe Rabbeinu instituted. So emess, it's actually very meduyak. L'maiseh, Shlomo Hamelech was metaken netilas yadayim and and eruvin, also also tiken kama takanos and v'chei haiyma shom. So the emess is like this. The Rambam writes in Hilchos Mamrim, he says to overturn a din d'rabbanan of an elyon beis din you have to be גדול בחכמה ובמנין. You have to be גדול בחכמה ובמנין. So that means that takanos Moshe Rabbeinu can never ever be overturned. The requirement is to be גדול בחכמה ובמנין so takanos Moshe Rabbeinu can never be overturned. The Rambam writes in Hilchos Teshuvah that Melech HaMoshiach is going to be a greater chacham than Shlomo Hamelech. So who knows, I don't know, maybe we'll see what the Melech HaMoshiach and his beis din have to say about about takana Shlomo. But in theory, takana Shlomo are not קיימות לעולם ולעולמי עולמים. Takanos Moshe Rabbeinu is is טאקע לעולם ולעולמי עולמים, it's never ever going to be גדול בחכמה ובמנין from Moshe Rabbeinu.

ושבח אני את המתים כדרב יהודה אמר רב. דאמר רב יהודה אמר רב

mai d'chsiv

עשה עמי אות לטובה ויראו שונאי ויבושו. אמר דוד לפני הקדוש ברוך הוא רבונו של עולם מחול לי על אותו עוון.

Amar lo: machul lach. Amar lo: עשה עמי אות בחיי. Amar lo: b'chayecha eini modia,

בחיי שלמה בנך אני מודיע שכשבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר שלמה עשרים וארבעה רננות ולא נענה.

Pasach v'amar שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד. Rahatu basrei l'mivlei. So the gates were running after Shlomo literally to swallow him up. Why? Because either they think or or he's giving the impression maybe that he's the Melech HaKavod. Amru: מי הוא זה מלך הכבוד? Who are you talking about? Amar lahu: Hashem izuz v'gibbor. Chozar v'amar

שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד מי הוא זה מלך הכבוד ה' צבאות הוא מלך הכבוד סלה

v'lo ne'ena. So in his own zchus with his own tefillah Shlomo Hamelech is not answered. Keivan she'amar

ה' אלקים אל תשב פני משיחך זכרה לחסדי דוד עבדך

miyad ne'ena. So that's again, ושבח אני את המתים again means particular meisim that the tzaddikim of earlier generations are greater than than our current, our contemporary tzaddikim, that bizchus David the she'arim allow the aron to come in, bizchus Shlomo they don't. ובאותה שעה נהפכו פני כל שונאי דוד כשולי קדירה, like what's on the bottom of the the pot, what gets caught in the bottom of the pot and turns black.

וידעו כל העם וכל ישראל שמחל לו הקדוש ברוך הוא על אותו עוון ולא יפה אמר שלמה ושבח אני את המתים

she'kvar meisu. Some of the pshat that part of the pshat that Hakadosh Baruch Hu makes sure that David HaMelech is remembered and is associated with the Binyan HaMikdash is that even though obviously the physical binyan happens bechayei Shlomo, but the process begins with there are other rayot to this also. The process begins with David HaMelech. The Ramban says that on the שכנו לדרשו ובאת שמה, I think it's the Ramban, that שכנו לדרשו ובאת שמה that there's supposed to be a desire on our part to have the Mikdash, to build the Mikdash, to induce that hashrat haShechinah. And that begins, that process began with David HaMelech. Ramban says that the reason when David takes the census, the reason Klal Yisrael are being punished with that mageifah when David HaMelech takes the census is because only he was misoer for binyan habayis and the rest of Klal Yisrael was complacent. So you find a lashon of binyan of David uShlomo. You find Mikdash Rishon referred to as binyan David uShlomo. Vahyei dechesiv

ביום השמיני שילח את העם ויברכו את המלך וילכו לאהליהם שמחים וטובי לב על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו. וילכו לאהליהם שמצאו נשיהן בטהרה.

Just like you find the Gemara in Beitzah says that לכו לכם שובו לכם לאהליכם, so shuvu lachem leoholeichem is a lashon nekiyah that whereas before Matan Torah there was a חיוב פרישה מן האשה אל תגשו אל אשה, so Hakadosh Baruch Hu was matir that issur when He says לכו לכם שובו לכם לאהליכם. So that's the same lashon nekiyah over here of vayelchu leoholeihem, that's what the Gemara is darshaning. שמחים שנהנו מזיו השכינה. Also the drashah is very meduyak based on the equation that the Rav showed between simchah and lifnei Hashem, that simchah comes from being lifnei Hashem. And that's why the Kohen Gadol who's always in Mikdash, so for the Kohen Gadol it's always Yom Tov and the Kohen Gadol can't be misabel, vechulu, all the rayot. So here too, smeichim must mean that there was some special element of lifnei Hashem.

וטובי לב שנתעברו נשיהן של כל אחד ואחד וילדה זכר.

And so here you have to understand besides the etzem drashah but also again the peshuto shel mikra again is that tovei lev was something they were, I don't know, maybe maybe that's not the case according to this drashat Chazal, but something they were feeling. But lichora they didn't they couldn't have known this unless unless beruach hakodesh they were aware of it. So ayein alav exactly what Chazal mean here in the drashah.

שעשה ה' לדוד עבדו שמחל לו על אותו עוון ולישראל עמו דאכיל להו עוון יום הכיפורים.

Rashi explains the Gemara in Moed Katan has an arichus that they were done a kal vachomer and they celebrated the week of chanukas haMikdash including Yom HaKippurim and they were doche the taanis of Yom Kippur. Then later they thought that maybe their kal vachomer was wrong and that they shouldn't have done it and. U'dek'amar Shlomo ככלב חי טוב מן האריה המת and we were meyashev that לא המתים יהללו יה with שבח אני את המתים. What about

ככלב חי טוב מן האריה המת? כדיהודה אמר רב דאמר יהודה אמר רב

mai de-ksiv

הודיעני ה' קצי ומדת ימי מה היא אדעה מה חדל אני. אמר דוד לפני הקדוש ברוך הוא

Ribono Shel Olam hodieni Hashem kitzi. Amar lo

גזירה היא מלפני שאין מודיעין קיצו של בשר ודם. ומדת ימי מה היא? גזירה היא מלפני שאין מודיעין מדת ימיו של אדם. ואדעה מה חדל אני?

Amar lo beshabas tamus. So what were the previous two things, kitzi and middas yamai? So Rashi to distinguish the two says that kitzi means ha-atidos lavo alai. Tell me what's going to happen to me in the future, what's going to befall me in the future. And middas yamai, tell me exactly how long I'm going to live. How exactly does Rashi see ha-atidos lavo alai in kitzi? So maybe it means HaKadosh Baruch Hu tell me my end in the sense of let's say we would use the word destiny in terms of what's going to be happening to me, end in the sense of what lies in store in the future for me. And then middas yamai mah hi is then he wants to know how long he'll live. The Maharsha says that kitzi means what Rashi says middas yamai is and he takes kitzi as in קץ כל בשר בא לפני. It means tell me when my end will be, when I'm going to be neftar. When HaKadosh Baruch Hu tells him no, so he says middas yamai, tell me in what season of the year my petirah will be, how long the days are. Middas yamai, what season of the year it's going to be. HaKadosh Baruch Hu tells him no also, so then Dovid HaMelech says tell me at least which day of the week, and that HaKadosh Baruch Hu is willing to do. The Maharsha doesn't fully explain, he leaves it that we should finish the peshat. He says what's peshat that

גזירה היא מלפני שאין מודיעין קיצו של אדם ומדת ימיו של אדם

is that שוב יום אחד לפני מיתתך and that way is kol yamav bi-teshuvah. So if a person knows he's going to live to age whatever, so he's not going to worry about doing teshuvah now, he'll postpone until later. If a person even knows which season of the year, so if a person knows that he's going to be neftar in the fall, okay, so then in the winter he's not going to feel such an urgent sense of teshuvah. The Maharsha doesn't finish off the peshat that le-chora you have within that even if a person knows which day of the week, if he knows it's Shabbos, so then on Sunday he doesn't feel the same le-chora also you don't have, he doesn't feel that potentially it could be יום אחד לפני מיתתך. Okay, so obviously yesh leyashev, but he doesn't finish off the peshat for us. Amar lo beshabas tamus. HaKadosh Baruch Hu tells him that you're going to be neftar on Shabbos. Amus be-echad beshabas. So why does it sound like Dovid HaMelech is just asking for an extra day? Sounds like Dovid HaMelech doesn't want to be neftar on Shabbos and that's obviously confirmed by the fact when HaKadosh Baruch Hu tells him no, he then asks for erev Shabbos. Rashi says שיוכלו להתעסק בי ובהספדי. Sounds like Dovid HaMelech wants to be buried as soon as possible. He wants, it's a very, very big inyan that Rachmana litzlan when a person is neftar to try to bury the person as expeditiously as possible. So Dovid HaMelech wants that zechus. One of the areas in which the Gentile world has had an assimilationist influence is when it comes to that halacha of trying to bury mesim as expeditiously. It doesn't need something as a mitzvah, it doesn't need doesn't need any added incentive, but it's quite clear from the sefarim that it's a tremendous chesed with the niftar also. What does Dovid HaMelech mean by hesped? Dovid HaMelech he wants a big hesped? Dovid HaMelech isn't interested in the kavod. It says it does say in the sefarim it's quoted that that a hesped can is a tikkun for the neshama. That that a hesped over someone who's niftar is a tikkun for the neshama. That's one possible understanding.

אמרת באחד בשבת אמרו לו הגיע מלכות שלמה בנך ואין מלכות נוגעת בחברתה אפילו כמלא נימא. אמרת בערב שבת אמר לו כי טוב יום בחצריך מאלף. טוב לו יום אחד שאתה יושב ועוסק בתורה מאלף עולות שעתיד שלמה בנך להקריב לפני על גבי המזבח. כל יומא דשבתא הוה יתיב וגריס כולי יומא.

Rashi said it was he was trying to keep the malach hamaves away. Lulai Rashi and the achronim do have different pshatim in the Gemara than Rashi's pshat, but Lulai Rashi you could have said Ramban says on זכור את יום השבת לקדשו. The Ramban says that the pshat in the pasuk is that the point of remembering Shabbos and for that matter the point of remembering Shabbos and abstaining from melacha is not just to be idle but is lekadsho, that it's להיפנות מהמחשבות בהבלי הזמן ולשאת עונג לנפשינו through Talmud Torah and his raya to that is from the pasuk from the Gemara in Rosh Hashanah of מדוע את הולכת אליו היום לא חדש ולא שבת and Chazal say mical de'va'i lameizal. So you see from the Ramban something remarkable. You see from the Ramban that Shabbos is mechayev in Talmud Torah like the lashon haYerushalmi of לא ניתנו שבתות אלא לעסוק בהם בתורה. That Shabbos is mechayev in Talmud Torah that above and beyond the chiyuv that a person has to be osek batorah from u'limadetem v'limadetem, so Shabbos is mechayev in Talmud Torah. How do you see it? Because the Ramban is proving it from an ishah who's patur from Talmud Torah and mical the Ramban is saying that this pasuk, the way Chazal comment on this pasuk is proof to what he's saying of what Shabbos is supposed to be: זכור את יום השבת לקדשו. So you could have said no Dovid HaMelech always on Shabbos used to sit and learn that

הוה יתיב וגריס כולי יומא. ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסיק פומיה מגירסא. אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה.

There were trees, there was an orchard in Dovid HaMelech's backyard or behind the house. אתא מלאך המות סליק ובחיש באילני. So he made he made a commotion.

נפק למיחזי הוה סליק בדרגא איפחית דרגא ממתותיה אישתיק ונח נפשיה. שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה.

So he sent these two shailos.

אמרו ליה חטוף נבילה. והנח לפני הכלבים והנח והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר ולא יפה אמר שלמה כי לכלב חי הוא טוב מן האריה המת.

So how do we say pshat? So Rashi has two pshatim. Either that for the purpose of klavim, the tiltul was muttar without any kind of, you didn't need a kikar o tinok, but to be metaltel Dovid HaMelech, you needed a kikar o tinok to justify the tiltul, or that the chachamim answered the question about the klavim before they did about Dovid HaMelech. Okay, maybe we'll pick up here bli neder next.