## Gittin Daf 56b

###### Gittin 56b:1
[Gittin 56b:1](https://torahapp.org/share/book/Gittin/r/56b:1)

אִיבְרָא מַלְכָּא אַתְּ; דְּאִי לָאו מַלְכָּא אַתְּ לָא מִימַּסְרָא יְרוּשָׁלַיִם בִּידָךְ, דִּכְתִיב: ״וְהַלְּבָנוֹן בְּאַדִּיר יִפּוֹל״ – וְאֵין ״אַדִּיר״ אֶלָּא מֶלֶךְ, דִּכְתִיב: ״וְהָיָה אַדִּירוֹ מִמֶּנּוּ וְגוֹ׳״; וְאֵין ״לְבָנוֹן״ אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: ״הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן״. וּדְקָאָמְרַתְּ: אִי מַלְכָּא אֲנָא, אַמַּאי לָא קָאָתֵית לְגַבַּאי עַד הָאִידָּנָא – בִּרְיוֹנֵי דְּאִית בַּן לָא שָׁבְקִינַן.

**William Davidson Edition - English:**
**in truth, you are a king,** if not now, then in the future. **As if you are not a king, Jerusalem will not be handed over into your hand, as it is written: “And the Lebanon shall fall by a mighty one”** (Isaiah 10:34). **And “mighty one”** means **only a king, as it is written: “And their mighty one shall be of themselves,** and their ruler shall proceed from the midst of them” (Jeremiah 30:21), indicating that “mighty one” parallels “ruler.” **And “Lebanon”** means **only the Temple, as it is stated: “That good mountain and the Lebanon”** (Deuteronomy 3:25). **And** as for **what you said** with your second comment: **If I am a king why didn’t you come to me until now, there are zealots among us** who **did not allow us** to do this.


###### Gittin 56b:2
[Gittin 56b:2](https://torahapp.org/share/book/Gittin/r/56b:2)

אֲמַר לֵיהּ: אִילּוּ חָבִית שֶׁל דְּבַשׁ וּדְרָקוֹן כָּרוּךְ עָלֶיהָ, לֹא הָיוּ שׁוֹבְרִין אֶת הֶחָבִית בִּשְׁבִיל דְּרָקוֹן? אִישְׁתִּיק. קָרֵי עֲלֵיהּ רַב יוֹסֵף, וְאִיתֵּימָא רַבִּי עֲקִיבָא: ״מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְסַכֵּל״, אִיבְּעִי לֵיהּ לְמֵימַר לֵיהּ: שָׁקְלִינַן צְבָתָא וְשָׁקְלִינַן לֵיהּ לִדְרָקוֹן וְקָטְלִינַן לֵיהּ, וְחָבִיתָא שָׁבְקִינַן לַהּ.

**William Davidson Edition - English:**
Understanding that Rabban Yoḥanan ben Zakkai was prepared to ask him not to destroy the Temple, Vespasian **said to him: If** there is **a barrel of honey and a snake [*derakon*] is wrapped around it, wouldn’t they break the barrel in order to** kill **the snake?** In similar fashion, I am forced to destroy the city of Jerusalem in order to kill the zealots barricaded within it. Rabban Yoḥanan ben Zakkai **was silent** and did not answer. In light of this, **Rav Yosef** later **read** the following verse **about him, and some say** that it was **Rabbi Akiva** who applied the verse to Rabban Yoḥanan ben Zakkai: “I am the Lord…**Who turns wise men backward and makes their knowledge foolish”** (Isaiah 44:25). As Rabban Yoḥanan ben Zakkai **should have said** the following **to** Vespasian in response: In such a case, **we take tongs, remove the snake, and kill it, and** in this way **we leave the barrel** intact. So too, you should kill the rebels and leave the city as it is.


###### Gittin 56b:3
[Gittin 56b:3](https://torahapp.org/share/book/Gittin/r/56b:3)

אַדְּהָכִי, אֲתָא פְּרֵיסְתְּקָא עֲלֵיהּ מֵרוֹמִי, אֲמַר לֵיהּ: קוּם, דְּמִית לֵיהּ קֵיסָר, וְאָמְרִי הָנְהוּ חֲשִׁיבֵי דְּרוֹמִי לְאוֹתֹיבָךָ בְּרֵישָׁא. הֲוָה סָיֵים חַד (מסאני) [מְסָאנֵיהּ]. בְּעָא לְמִסְיְימֵהּ לְאַחֲרִינָא, לָא עָיֵיל. בְּעָא לְמִישְׁלְפֵיהּ לְאִידַּךְ, לָא נְפַק. אֲמַר: מַאי הַאי?

**William Davidson Edition - English:**
**In the meantime,** as they were talking, **a messenger [*feristaka*] arrived from Rome,** and **said to him: Rise, for the emperor has died, and the noblemen of Rome plan to appoint you as** their **leader** and make you the next emperor. At that time Vespasian **was wearing** only **one shoe,** and when **he tried to put on the other one, it would not go on** his foot. **He** then **tried to remove the other** shoe that he was already wearing, but **it would not come off. He said: What is this?**


###### Gittin 56b:4
[Gittin 56b:4](https://torahapp.org/share/book/Gittin/r/56b:4)

אֲמַר לֵיהּ: לָא תִּצְטַעַר, שְׁמוּעָה טוֹבָה אַתְיָא לָךְ, דִּכְתִיב: ״שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם״. אֶלָּא מַאי תַּקַּנְתֵּיהּ? לֵיתֵי אִינִישׁ דְּלָא מְיַתְּבָא דַּעְתָּךְ מִינֵּיהּ, וְלַחֲלֹיף קַמָּךְ, דִּכְתִיב: ״וְרוּחַ נְכֵאָה תְּיַבֶּשׁ גָּרֶם״. עֲבַד הָכִי, עֲיַיל. אֲמַר לֵיהּ: וּמֵאַחַר דְּחָכְמִיתוּ כּוּלֵּי הַאי, עַד הָאִידָּנָא אַמַּאי לָא אָתֵיתוּ לְגַבַּאי? אֲמַר לֵיהּ: וְלָא אֲמַרִי לָךְ?! אֲמַר לֵיהּ: אֲנָא נָמֵי אֲמַרִי לָךְ!

**William Davidson Edition - English:**
Rabban Yoḥanan ben Zakkai **said to him: Be not distressed** or troubled, for **good tidings have reached you, as it is written: “Good tidings make the bone fat”** (Proverbs 15:30), and your feet have grown fatter out of joy and satisfaction. Vespasian said to him: **But what is the remedy?** What must I do in order to put on my shoe? Rabban Yoḥanan ben Zakkai **said to him: Have someone with whom you are displeased come and pass before you, as it is written: “A broken spirit dries the bones”** (Proverbs 17:22). **He did this, and** his shoe **went on** his foot. Vespasian **said to him: Since you are so wise, why didn’t you come to** see **me until now?** Rabban Yoḥanan ben Zakkai **said to him: But didn’t I** already **tell you?** Vespasian **said to him: I also told you** what I had to say.


###### Gittin 56b:5
[Gittin 56b:5](https://torahapp.org/share/book/Gittin/r/56b:5)

אֲמַר לֵיהּ: מֵיזָל אָזֵילְנָא, וְאִינָשׁ אַחֲרִינָא מְשַׁדַּרְנָא; אֶלָּא בָּעֵי מִינַּאי מִידֵּי דְּאֶתֵּן לָךְ. אֲמַר לֵיהּ: תֵּן לִי יַבְנֶה וַחֲכָמֶיהָ, וְשׁוּשִׁילְתָּא דְּרַבָּן גַּמְלִיאֵל, וְאָסְווֹתָא דְּמַסַּיִין לֵיהּ לְרַבִּי צָדוֹק. קָרֵי עֲלֵיהּ רַב יוֹסֵף, וְאִיתֵּימָא רַבִּי עֲקִיבָא: ״מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְסַכֵּל״, אִיבְּעִי לְמֵימַר לֵיהּ: לִשְׁבְּקִינְהוּ הָדָא זִימְנָא.

**William Davidson Edition - English:**
Vespasian then **said to** Rabban Yoḥanan ben Zakkai: **I will be going** to Rome to accept my new position, **and I will send someone else** in my place to continue besieging the city and waging war against it. **But** before I leave, **ask something of me that I** can **give you.** Rabban Yoḥanan ben Zakkai **said to him: Give me Yavne and its Sages** and do not destroy it, **and** spare **the dynasty of Rabban Gamliel** and do not kill them as if they were rebels, **and** lastly give me **doctors to heal Rabbi Tzadok. Rav Yosef read** the following verse **about him, and some say** that it was **Rabbi Akiva** who applied the verse to Rabban Yoḥanan ben Zakkai: “I am the Lord…**Who turns wise men backward and makes their knowledge foolish”** (Isaiah 44:25), as **he should have said to him to leave** the Jews alone **this time.**


###### Gittin 56b:6
[Gittin 56b:6](https://torahapp.org/share/book/Gittin/r/56b:6)

וְהוּא סָבַר: דִּלְמָא כּוּלֵּי הַאי לָא עָבֵיד, וְהַצָּלָה פּוּרְתָּא נָמֵי לָא הָוֵי.

**William Davidson Edition - English:**
**And** why didn’t Rabban Yoḥanan ben Zakkai make this request? **He maintained** that Vespasian **might not do that much** for him, **and there would not be even a small** amount of **salvation.** Therefore, he made only a modest request, in the hope that he would receive at least that much.


###### Gittin 56b:7
[Gittin 56b:7](https://torahapp.org/share/book/Gittin/r/56b:7)

אָסְווֹתָא דְּמַסַּיִין לֵיהּ לְרַבִּי צָדוֹק – מַאי הִיא? יוֹמָא קַמָּא אַשְׁקְיוּהּ מַיָּא דְפָארֵי, לִמְחַר מַיָּא דְסִיפּוּקָא, לִמְחַר מַיָּא דְקִימְחָא, עַד דִּרְוַוח מְיעֵיהּ פּוּרְתָּא פּוּרְתָּא.

**William Davidson Edition - English:**
The Gemara asks: **What** was he requesting when he asked for **doctors to heal Rabbi Tzadok?** How did they heal him? **The first day they gave him water to drink** that contained **bran [*parei*]. The next** day they gave him **water** containing **flour mixed with bran [*sipuka*]. The following day** they gave him **water** containing **flour.** In this way they slowly restored his ability to eat, allowing **his stomach to broaden little by little.**


###### Gittin 56b:8
[Gittin 56b:8](https://torahapp.org/share/book/Gittin/r/56b:8)

אֲזַל שַׁדַּרֵיהּ לְטִיטוּס. ״וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ״ – זֶה טִיטוּס הָרָשָׁע שֶׁחֵירַף וְגִידֵּף כְּלַפֵּי מַעְלָה.

**William Davidson Edition - English:**
§ Vespasian **went** back to Rome and **sent Titus** in his place. The Gemara cites a verse that was expounded as referring to Titus: **“And he shall say: Where is their God, their rock in whom they trusted?”** (Deuteronomy 32:37). **This is the wicked Titus, who insulted and blasphemed God on High.**


###### Gittin 56b:9
[Gittin 56b:9](https://torahapp.org/share/book/Gittin/r/56b:9)

מָה עָשָׂה? תָּפַשׂ זוֹנָה בְּיָדוֹ וְנִכְנַס לְבֵית קׇדְשֵׁי הַקֳּדָשִׁים, וְהִצִּיעַ סֵפֶר תּוֹרָה וְעָבַר עָלֶיהָ עֲבֵירָה. וְנָטַל סַיִיף וְגִידֵּר אֶת הַפָּרוֹכֶת, וְנַעֲשָׂה נֵס וְהָיָה דָּם מְבַצְבֵּץ וְיוֹצֵא, וּכְסָבוּר הָרַג אֶת עַצְמוֹ, שֶׁנֶּאֱמַר: ״שָׁאֲגוּ צוֹרְרֶיךָ בְּקֶרֶב מוֹעֲדֶיךָ שָׂמוּ אוֹתוֹתָם אוֹתוֹת״.

**William Davidson Edition - English:**
**What did** Titus **do** when he conquered the Temple? **He took a prostitute with his hand, and entered the Holy of Holies** with her. **He** then **spread out a Torah scroll** underneath him **and committed a sin,** i.e., engaged in sexual intercourse, **on it.** Afterward **he took a sword and cut into the curtain** separating between the Sanctuary and the Holy of Holies. **And a miracle was performed and blood spurted forth.** Seeing the blood, **he** mistakenly **thought** that **he had killed himself.** Here, the term himself is a euphemism for God. Titus saw blood issuing forth from the curtain in God’s meeting place, the Temple, and he took it as a sign that he had succeeded in killing God Himself. **As it is stated: “Your enemies roar in the midst of Your meeting place; they have set up their own signs for signs”** (Psalms 74:4).


###### Gittin 56b:10
[Gittin 56b:10](https://torahapp.org/share/book/Gittin/r/56b:10)

אַבָּא חָנָן אוֹמֵר: ״מִי כָמוֹךָ חֲסִין יָהּ״ – מִי כָמוֹךָ חָסִין וְקָשֶׁה, שֶׁאַתָּה שׁוֹמֵעַ נִיאוּצוֹ וְגִידּוּפוֹ שֶׁל אוֹתוֹ רָשָׁע, וְשׁוֹתֵק. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״מִי כָּמֹכָה בָּאֵלִים ה׳״ – מִי כָּמוֹכָה בָּאִלְּמִים.

**William Davidson Edition - English:**
**Abba Ḥanan says:** The verse states: **“Who is strong like You, O Lord?”** (Psalms 89:9). **Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent.** Similarly, **the school of Rabbi Yishmael taught** that the verse: **“Who is like You, O Lord, among the gods [*elim*]”** (Exodus 15:11), should be read as: **Who is like You among the mute [*ilmim*],** for You conduct Yourself like a mute and remain silent in the face of Your blasphemers.


###### Gittin 56b:11
[Gittin 56b:11](https://torahapp.org/share/book/Gittin/r/56b:11)

מָה עָשָׂה? נָטַל אֶת הַפָּרוֹכֶת וַעֲשָׂאוֹ כְּמִין גַּרְגּוּתְנִי, וְהֵבִיא כׇּל כֵּלִים שֶׁבַּמִּקְדָּשׁ וְהִנִּיחָן בָּהֶן, וְהוֹשִׁיבָן בִּסְפִינָה לֵילֵךְ לְהִשְׁתַּבֵּחַ בְּעִירוֹ, שֶׁנֶּאֱמַר: ״וּבְכֵן רָאִיתִי רְשָׁעִים קְבוּרִים וָבָאוּ, וּמִמְּקוֹם קָדוֹשׁ יְהַלֵּכוּ, וְיִשְׁתַּכְּחוּ בָעִיר אֲשֶׁר כֵּן עָשׂוּ״ – אַל תִּיקְרֵי ״קְבוּרִים״ אֶלָּא ״קְבוּצִים״; אַל תִּיקְרֵי ״וְיִשְׁתַּכְּחוּ״ אֶלָּא ״וְיִשְׁתַּבְּחוּ״.

**William Davidson Edition - English:**
**What** else did Titus **do? He took the curtain and formed it like a large basket, and brought all of the** sacred **vessels of the Temple and placed them in it. And he put them on a ship to go and be praised in his city** that he had conquered Jerusalem, **as it is stated: “And so I saw the wicked buried, and come to their rest; but those that had done right were gone from the holy place, and were forgotten in the city;** this also is vanity**”** (Ecclesiastes 8:10). **Do not read** the word **as “buried [*kevurim*].” Rather,** read it as **collected [*kevutzim*].** And **do not read** the word **as “and were forgotten [*veyishtakeḥu*].” Rather,** read it as: **And they were praised [*veyishtabeḥu*].** According to this interpretation, the verse speaks of those who will gather and collect items “from the holy place,” the Temple, and be praised in their city about what they had done.


###### Gittin 56b:12
[Gittin 56b:12](https://torahapp.org/share/book/Gittin/r/56b:12)

אִיכָּא דְּאָמְרִי, קְבוּרִים מַמָּשׁ – דַּאֲפִילּוּ מִילֵּי דְּמִטַּמְּרָן, אִיגַּלְיָין לְהוֹן.

**William Davidson Edition - English:**
**There are** those **who say** that the verse is to be read as written, as it is referring to items that were **actually buried.** This is because **even items that had been buried were revealed to them,** i.e., Titus and his soldiers, as they found all of the sacred vessels.


###### Gittin 56b:13
[Gittin 56b:13](https://torahapp.org/share/book/Gittin/r/56b:13)

עָמַד עָלָיו נַחְשׁוֹל שֶׁבַּיָּם לְטוֹבְעוֹ, אָמַר: כִּמְדוּמֶּה אֲנִי שֶׁאֱלֹהֵיהֶם שֶׁל אֵלּוּ, אֵין גְּבוּרָתוֹ אֶלָּא בַּמַּיִם; בָּא פַּרְעֹה – טְבָעוֹ בַּמַּיִם, בָּא סִיסְרָא – טְבָעוֹ בַּמַּיִם; אַף הוּא עוֹמֵד עָלַי לְטוֹבְעֵנִי בַּמַּיִם. אִם גִּבּוֹר הוּא, יַעֲלֶה לַיַּבָּשָׁה וְיַעֲשֶׂה עִמִּי מִלְחָמָה! יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: רָשָׁע בֶּן רָשָׁע בֶּן בְּנוֹ שֶׁל עֵשָׂו הָרָשָׁע, בְּרִיָּה קַלָּה יֵשׁ לִי בְּעוֹלָמִי, וְיַתּוּשׁ שְׁמָהּ.

**William Davidson Edition - English:**
It is further related about Titus that he was once traveling **at sea** and **a wave rose up against him** and threatened **to drown him.** Titus **said: It seems to me that their God,** the God of Israel, **has power only in water. Pharaoh rose** against them and **He drowned him in water. Sisera rose** against them and **He drowned him in water.** Here **too, He has risen up against me to drown me in water. If He is** really **mighty, let Him go up on dry land and** there **wage war against me. A Divine Voice issued forth and said to him: Wicked one, son of a wicked one, grandson of Esau the wicked,** for you are among his descendants and act just like him, **I have a lowly creature in My world and it is called a gnat.**


###### Gittin 56b:14
[Gittin 56b:14](https://torahapp.org/share/book/Gittin/r/56b:14)

אַמַּאי קָרֵי לַהּ ״בְּרִיָּה קַלָּה״? דְּמַעֲלָנָא אִית לַהּ, וּמַפְּקָנָא לֵית לַהּ.

**William Davidson Edition - English:**
The Gemara interjects: **Why is it called a lowly creature?** It is called this **because it has an entrance** for taking in food, **but it does not have an exit** for excretion.


###### Gittin 56b:15
[Gittin 56b:15](https://torahapp.org/share/book/Gittin/r/56b:15)

עֲלֵה לַיַּבָּשָׁה וְתַעֲשֶׂה עִמָּהּ מִלְחָמָה. עָלָה לַיַּבָּשָׁה, בָּא יַתּוּשׁ וְנִכְנַס בְּחוֹטְמוֹ, וְנִקֵּר בְּמוֹחוֹ שֶׁבַע שָׁנִים. יוֹמָא חַד הֲוָה קָא חָלֵיף אַבָּבָא דְּבֵי נַפָּחָא, שְׁמַע קָל אַרְזַפְתָּא, אִישְׁתִּיק; אֲמַר: אִיכָּא תַּקַּנְתָּא. כֹּל יוֹמָא מַיְיתוּ נַפָּחָא וּמָחוּ קַמֵּיה. לְגוֹי – יָהֵיב לֵיהּ אַרְבַּע זוּזֵי, יִשְׂרָאֵל – אֲמַר לֵיהּ: מִיסָּתְיָיךְ דְּקָא חָזֵית בְּסָנְאָךְ. עַד תְּלָתִין יוֹמִין עֲבַד הָכִי; מִכָּאן וְאֵילָךְ, כֵּיוָן דְּדָשׁ, דָּשׁ.

**William Davidson Edition - English:**
The Gemara resumes its story about Titus. The Divine Voice continued: **Go up on dry land and make war with it. He went up on dry land,** and **a gnat came, entered his nostril, and picked at his brain for seven years.** Titus suffered greatly from this until **one day he passed by the gate of a blacksmith’s shop.** The gnat **heard the sound of a hammer** and **was silent** and still. Titus **said:** I see that **there is a remedy** for my pain. **Every day they would bring a blacksmith who hammered before him. He would give four dinars** as payment **to a gentile** blacksmith, and **to a Jew he would** simply **say: It is enough for you that you see your enemy** in so much pain. **He did this for thirty days** and it was effective until then. **From that** point **forward, since** the gnat **became accustomed** to the hammering, **it became accustomed** to it, and once again it began to pick away at Titus’s brain.


###### Gittin 56b:16
[Gittin 56b:16](https://torahapp.org/share/book/Gittin/r/56b:16)

תַּנְיָא, אָמַר רַבִּי פִּנְחָס בֶּן עֲרוּבָא: אֲנִי הָיִיתִי בֵּין גְּדוֹלֵי רוֹמִי, וּכְשֶׁמֵּת פָּצְעוּ אֶת מוֹחוֹ, וּמָצְאוּ בּוֹ כְּצִפּוֹר דְּרוֹר מִשְׁקַל שְׁנֵי סְלָעִים. בְּמַתְנִיתָא תָּנָא: כְּגוֹזָל בֶּן שָׁנָה – מִשְׁקַל שְׁנֵי לִיטְרִין.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Pineḥas ben Arova said: I was** at that time **among the noblemen of Rome, and when** Titus **died they split open his head and found** that the gnat had grown to **the size of a sparrow weighing two *sela*. It was taught in** another ***baraita*:** It was **like** a one-**year-old pigeon weighing two *litra*.**


###### Gittin 56b:17
[Gittin 56b:17](https://torahapp.org/share/book/Gittin/r/56b:17)

אָמַר אַבָּיֵי: נָקְטִינַן, פִּיו שֶׁל נְחוֹשֶׁת וְצִפּוֹרְנָיו שֶׁל בַּרְזֶל. כִּי הֲוָה קָא מָיֵית, אֲמַר לְהוּ: לִיקְלְיוּהּ לְהָהוּא גַּבְרָא וּבַדַּרוּ לְקִיטְמֵיהּ אַשַּׁב יַמִּי, דְּלָא לַשְׁכְּחֵיהּ אֱלָהָא דִיהוּדָאֵי וְלוֹקְמֵיהּ בְּדִינָא.

**William Davidson Edition - English:**
**Abaye said: We have a tradition** that **its mouth** was made **of copper and its claws were** fashioned of **iron. When** Titus **was dying, he said to** his attendants: **Burn that man,** i.e., me, **and scatter his ashes across the seven seas, so that the God of the Jews should not find me and stand me for judgment.**


###### Gittin 56b:18
[Gittin 56b:18](https://torahapp.org/share/book/Gittin/r/56b:18)

אוּנְקְלוֹס בַּר קְלוֹנִיקוּס בַּר אֲחָתֵיהּ דְּטִיטוּס הֲוָה. בָּעֵי לְאִיגַּיּוֹרֵי, אֲזַל אַסְּקֵיהּ לְטִיטוּס בִּנְגִידָא, אֲמַר לֵיהּ: מַאן חֲשִׁיב בְּהָהוּא עָלְמָא? אֲמַר לֵיהּ: יִשְׂרָאֵל. מַהוּ לְאִידַּבּוֹקֵי בְּהוּ? אֲמַר לֵיהּ: מִילַּיְיהוּ נְפִישִׁין, וְלָא מָצֵית לְקַיּוֹמִינְהוּ. זִיל אִיגָּרִי בְּהוּ בְּהָהוּא עָלְמָא וְהָוֵית רֵישָׁא, דִּכְתִיב: ״הָיוּ צָרֶיהָ לְרֹאשׁ וְגוֹ׳״ – כׇּל הַמֵּיצַר לְיִשְׂרָאֵל נַעֲשָׂה רֹאשׁ. אֲמַר לֵיהּ: דִּינֵיהּ דְּהָהוּא גַּבְרָא בְּמַאי? אֲמַר לֵיהּ:

**William Davidson Edition - English:**
§ The Gemara relates: **Onkelos bar Kalonikos, the son of Titus’s sister, wanted to convert** to Judaism. **He went** and **raised Titus** from the grave **through necromancy,** and **said to him: Who is** most **important in that world** where you are now? Titus **said to him: The Jewish people.** Onkelos asked him: **Should I** then **attach** myself **to them** here in this world? Titus **said to him: Their commandments are numerous, and you will not be able to fulfill them.** It is best that you do as follows: **Go** out and **battle against them in that world, and you will become the chief, as it is written: “Her adversaries [*tzareha*] have become the chief”** (Lamentations 1:5), which means: **Anyone who distresses [*meitzer*] Israel will become the chief.** Onkelos **said to him: What is the punishment of that man,** a euphemism for Titus himself, in the next world? Titus **said to him:**