Talmud zu Sanhedrin 2:3

מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא מִפֶּתַח פַּלְטְרִין שֶׁלּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אִם רוֹצֶה לָצֵאת אַחַר הַמִּטָּה, יוֹצֵא, שֶׁכֵּן מָצִינוּ בְדָוִד שֶׁיָּצָא אַחַר מִטָּתוֹ שֶׁל אַבְנֵר, שֶׁנֶּאֱמַר (שם ג) וְהַמֶּלֶךְ דָּוִד הֹלֵךְ אַחֲרֵי הַמִּטָּה. אָמְרוּ לוֹ, לֹא הָיָה הַדָּבָר אֶלָּא לְפַיֵּס אֶת הָעָם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַדַּרְגָּשׁ:

Wenn einer seiner Verwandten stirbt, verlässt er das Portal seines Palastes nicht [es ist erniedrigend, wenn ein König dem Volk ein trauriges Gesicht zeigt]. R. Yehudah sagt: Wenn er dem Wurf folgen möchte, kann er dies tun, nämlich. (II Samuel 3:31): "Und König David ging hinter den Wurf." Sie konterten: Er tat dies nur, um die Menschen zu beschwichtigen, [damit sie erkennen, dass David Yoav nicht geraten hatte, Avner zu töten.] Und wenn sie ihm das Essen des Trauernden geben, sitzen alle auf dem Boden und er sitzt auf dem Bett.

Jerusalem Talmud Horayot

MISHNAH: They are not liable for hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta⁸⁰As explained in the preceding Halakhah, the Court does not bring a sacrifice for a false ruling in a case subject to a sacrifice which depends on the wealth of the person. These are enumerated in Lev. 5:1–4; the Mishnah uses the biblical expressions to characterize the different categories.
“Hearing of a voice” refers to Lev.5:1: If a person sin, for he heard the sound of an imprecation when he is a witness, or saw, or knew; if he does not tell he has to bear his iniquity. If a person is asked by another to testify in his case before the court; he refuses and assents to an oath to the effect that he does not know about the case, if that was a lie he is subject to the variable reparation offering for swearing falsely.
“Expression of the lips” (v.4) refers to an oath made by a person on his own initiative but not kept since he forgot about his own oath. This also subjects the maker to the same obligation.
Improper handling of impurity because of oblivion is mentioned in vv. 2–3.. The same applies to the Prince⁸¹He is identified with the king., the words of Rebbi Yose the Galilean. Rebbi Aqiba says, the Prince is liable for all of them except the hearing of a sound since the king does not judge, nor may one judge him; he does not testify, nor may one testify against him⁸²Mishnah Sanhedrin 2:3. He extends the rules created for the non-Davidic kings to all kings..

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