Talmud do Sanhedryn 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:
Jeśli jeden z jego pobratymców umiera, nie opuszcza portalu swojego pałacu, [poniżenie króla jest okazywanie ludowi żałobnego wyrazu twarzy]. R. Juda mówi: Jeśli chce iść za lektyką, może to zrobić, a mianowicie. (2 Samuela 3:31): „A król Dawid szedł za lektyką”. Odpowiedzieli: Zrobił to tylko po to, by uspokoić lud, [aby rozpoznali, że Dawid nie radził Yoavowi zabić Avnera]. A kiedy dają mu posiłek żałobnika, wszyscy siadają na ziemi, a on siada na łóżku.
Jerusalem Talmud Horayot
“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..