(Fol. 22b) R. Isaac said: "Israel must not be counted, even for religious purposes, for it is said (I Sam. 11, 8) And he numbered fhem in Bezek." R. Ashi raised the following objection: "Perhaps Bezek is merely the name of a town where they were counted, as it is written (Jud. 1, 5) and they found Adoni-beztk in Bcztk. We must therefore say that the interference is from here: (I Sam. 15, 4) And Saul ordered the people to assemble, and he numbered them by means of lambs." R. Elazar said: "Whoever numbers Israel, violates a prohibitory law, which is said (Hos. 2, 1) Yet shall the number of the children of Israel be like the sand of the sea, which may not be numbered." R. Nachman said: "He violates two prohibitory laws, for it is said (Ib.) Which cannot be measured nor numbered." R. Samuel b. Nachmani said that R. Jonachan raised the following contradiction: "It is written, yet shall the number of the children of Israel be like the sand of the sea [a definite number], and then it is written, which cannot be measured nor numbered. This is not difficult to explain; for the latter passage deals with Israel when not doing the will of God; but the former refers to a time when they do God's will." R. Assi says: "There is no contradiction in it. Men can surely not count the sand, but in Heaven they can count it." R. Chanina b. Ide, in the name of Samuel. said: "As soon as a man is appointed chief of a community, he becomes rich, for at first [when Saul counted Israel] it is written he counted them with fragments of pottery and afterward it is written he did it with sheep." But perhaps with the sheep of Israel? If so, then what is remarkable about it [that the passage should inform us of the change]?
(I Sam. 15, 5) And he (Saul) quarreled in the valley, etc. R. Mani explained this to mean that he (Saul) had a quarrel concerning the valley; i.e., when the Holy One, praised be He! said unto Saul (Ib. ib., 3) Go and smite Amaiek, Saul [began to argue and] said: "If for the sake of one soul [that is murdered] the Torah ordered a heifer to be brought in to a wild valley where its neck should be broken [as atonement for the murder], how much more shall I have to suffer for so many souls [should I murder them]? And again, if man sinned, why are the beasts to blame [that I should destroy them also]? And again, if adults sinned, why are the little ones to blame [that I should destroy them also]?" Immediately thereupon, a Bath-Kol went forth and said unto him (Ecc. 7, 16) Be not righteous over much. Later, when Saul gave Doeg the order (I Sam. 22, 18), Turn thou round, and fall upon the priest and kill both men and women; another BathKol went forth and said unto him (Ecc. 7, 17) "Be not wicked over much."
R. Huna said: "How little does he whom the Lord supports, need to grieve or trouble himself. Saul committed only one sin and was discharged from royalty. David committed two sins, and yet retained it." "Saul committed only one sin." What was it? That of Agag. But did he not commit another sin when he massacred the priests of Nob? Nevertheless only at the incident of Agag it is written (I Sam. 15, 11) I regret that I have set tip Saul as a king. "David committed two sins." What are they? That of Uriah and his numbering of Israel. But there is a third one? That of Bath Sheba? For Bath Sheba he was punished, as it is written (II Sam. 12, 6) For the ewe he shall pay fourfold. What were the four punishments? The death of Bath-Sheba's first child, the death of Amnon, the misfortune of Tamar, and of Absalom. If so, then, was he punished also for numbering Israel? As it is written (II Sam. 24, 15) And the Lord sent a pestilence in Israel from the morning even to the time appointed. In that case he himself was not punished, but in the instances we mentioned, he was personally punished, as R. Juda said in the name of Rab: "For six months David became leprous, and the Sanhedrin separated themselves from him, and the Shechina departed from him, as it is said (Ts. 119, 79) Let those that fear Thee return unto me, and those that knew Thy testimonies, and it is written again (Ib. 51, 14) Restore unto me the gladness of Thy salvation." But has not Rab said that David listened to slander? [Hence he committed more sins?] The former statement is in accordance with the opinion of Samuel who holds that David did not listen to slander. And Rab who holds that David did listen, explains that David had also been punished for it; for R. Juda said in the name of Rab: "At the time when David said unto Mephibosheth (II Sam. 19, 30), Thou and Ziba shall divide the field, a Bath-Kol went forth and said, 'Rechabam and Jeroboam will divide thy Kingdom.' "
(I Sam. 12, 1) One year old was Saul in his reign. R. Huna said: "Like a child of one year, so was he innocent of sin." R. Juda, in the name of Samuel, said: "Why did not Saul's dynasty last long? Because there was no stain on his whole family; for R. Jochanan in the name of R. Simon b. Yehozada, said: 'The chief of a congregation should not be appointed unless a heap of reptiles hang on his back [to whose ancestry some blemish is attached] so that, when he becomes overbearing, we can say to him, 'Turn behind thee.' " R. Juda, in the name of Rab, said: "Why was Saul punished? Because he permitted himself to forego honors due him, as it is said (Ib. 10, 27) But the worthless men said, in what can this one help us? And they despised him, and brought him no presents, etc. And soon after this is written. Then came up Nachash, the Ammonite, etc."
R. Jochanan, in the name of R. Simon b. Jochai, said: "A scholar who taketh no revenge or bears no grudge (Fol. 23) like a serpent, cannot be called Talmid Hacham (a scholar)." Behold, it is written (Lev. 19, 18) Thou shalt not avenge nor bear any grudge. This is written in regard to monetary matters, as we are taught in the following Baraitha: What is called revenge, and what is called bearing a grudge? Revenge: When one comes to the other, saying, "Lend me thy spade," and he says, "Nay." On the morrow, the second comes to the first, and asks of him to borrow his axe. He answers, "I do not wish to lend to you, as you have not lent to me." This is called revenge. What is bearing a grudge? When one comes to another, saying, "Lend me thy sickle," and he says, "Nay." On the morrow the second comes to the first, and wants to borrow his spade. He answers, "I lend it to you, because I am not like you, who did not want to lend me yesterday." This is called bearing a grudge. And in cases of bodily pain, has not the Torah forbidden vengeance? Have we not been taught in the following Baraitha: Those who are insulted, and do not insult others; hear themselves reviled, and do not reply; perform their duties out of love, and accept with joy, afflictions, concerning them Scripture says (Jud. 5, 31) Those that love him are as the rising sun in his might. By the above is meant that one may bear a grudge in his heart. But has not Raba said: "He who passes over his retaliations (who forbears to retaliate), all his transgressions will be pardoned." The latter refers to a case when the offender asks to be pardoned and he complies with the offender's request.
(Fol. 26) We are taught in a Baraitha: "It never happened that a man has repeatedly offered incense." What is the reason? R. Chanina said: "Because the offering of the incense enriches." "Whence do we deduce this?" asked R. Papa of Abaye. "Shall we assume this, because it is written (Deu. 33, 10) They shall put incense before Thee, and immediately after this. Bless, O Lord, his substance? Then it is not due to incense alone, since it is also written, and who burnt sacrifi upon Thy altar." He answered him: "A burnt-offering is frequent, but incense is not frequent."
Raba said: "You will not find a young scholar who decides questions in Law, yet is not of the tribe of Levi or Isaachar." Levi, concerning whom it is written (Ib.) They {the tribe of Levi) shall teach thy ordinances unto Jacob; and Issachar, concerning whom it is written (I Chr. 12, 32) And of the children of Issachar, those who had understanding of the times. But why not the tribe of Juda also, concerning whom it is written (Ps. 60, 9) Juda is my lawgiver? We refer to a scholar whose final decision should agree with the adopted practice [this belongs only to the descendants of Levi and Issachar].