## Horayot Daf 11b

###### Horayot 11b:1
[Horayot 11b:1](https://torahapp.org/share/book/Horayot/r/11b:1)

מָה לְהַלָּן שֶׁאֵין עַל גַּבָּיו אֶלָּא ה׳ אֱלֹהָיו, אַף נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה׳ אֱלֹהָיו.

**William Davidson Edition - English:**
**Just as there,** in the passage with regard to the king, the reference is to one **over whom there is only the Lord his God, so too,** with regard to **a *nasi*,** the reference is to one **over whom there is only the Lord his God.**


###### Horayot 11b:2
[Horayot 11b:2](https://torahapp.org/share/book/Horayot/r/11b:2)

בְּעָא מִינֵּיהּ רַבִּי מֵרַבִּי חִיָּיא: כְּגוֹן אֲנִי, מַהוּ בְּשָׂעִיר? אֲמַר לֵיהּ: הֲרֵי צָרָתְךָ בְּבָבֶל. אֵיתִיבֵיהּ: מַלְכֵי יִשְׂרָאֵל וּמַלְכֵי בֵּית דָּוִד, אֵלּוּ מְבִיאִים לְעַצְמָם, וְאֵלּוּ מְבִיאִים לְעַצְמָם! אֲמַר לֵיהּ: הָתָם לָא כַּיְיפִי אַהֲדָדֵי, הָכָא אֲנַן כַּיְיפִינַן לְהוּ לְדִידְהוּ.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **raised a dilemma before Rabbi Ḥiyya:** In a case **where I** perform an unwitting transgression, **what is** the *halakha*: Would I be liable to atone **with a goat** as a sin-offering because I am the *Nasi*, or is my atonement with a ewe or a female goat, like a commoner, because I am not the king? Rabbi Ḥiyya **said to him: Your rival,** the Exilarch **in Babylonia,** is as great as you; therefore, you are not akin to a king. Rabbi Yehuda HaNasi **raised an objection to** Rabbi Ḥiyya from a *baraita*: If **kings of** the kingdom of **Israel and kings of the house of David** perform an unwitting transgression, **these bring** a sin-offering **for themselves** as kings, **and those bring** a sin-offering **for themselves** as kings. This indicates that even if a king has a counterpart who is as powerful as he is, he brings a male goat as his sin-offering. Rabbi Ḥiyya **said to** Rabbi Yehuda HaNasi: **There,** the kings **were not subject to each other’s authority. Here,** in Eretz Yisrael, **we are subject to their authority,** as the authority of the Exilarch is greater than the authority of the *Nasi*.


###### Horayot 11b:3
[Horayot 11b:3](https://torahapp.org/share/book/Horayot/r/11b:3)

רַב סָפְרָא מַתְנֵי הָכִי. בְּעָא מִינֵּיהּ רַבִּי מֵרַבִּי חִיָּיא: כְּגוֹן אֲנִי מַהוּ בְּשָׂעִיר? אֲמַר לֵיהּ: הָתָם ״שֵׁבֶט״, הָכָא ״מְחוֹקֵק״, וְתַנְיָא: ״לֹא יָסוּר שֵׁבֶט מִיהוּדָה״ – זֶה רֹאשׁ גּוֹלָה שֶׁבְּבָבֶל, שֶׁרוֹדֶה אֶת יִשְׂרָאֵל בְּמַקֵּל. ״וּמְחוֹקֵק מִבֵּין רַגְלָיו״ – אֵלּוּ בְּנֵי בָנָיו שֶׁל הִלֵּל שֶׁמְלַמְּדִים תּוֹרָה לְיִשְׂרָאֵל בָּרַבִּים.

**William Davidson Edition - English:**
**Rav Safra taught** the exchange in **this** manner: **Rabbi** Yehuda HaNasi **raised a dilemma before Rabbi Ḥiyya:** In a case **where I** perform an unwitting transgression, **what is** the *halakha*: Would I be liable to atone **with a male goat** as a sin-offering because I am the *Nasi*, or is my atonement with a ewe or a female goat, like a commoner, because I am not the king? Rabbi Ḥiyya **said to him: There,** the Exilarch has authority that is represented by **a scepter; here,** in Eretz Yisrael, we have lesser authority, which is represented by **a staff. And it is taught** in a *baraita*: **“The scepter shall not depart from Judah”** (Genesis 49:10); **this** is a reference to **the Exilarch in Babylonia, who reigns over the Jewish people with a rod,** as he is authorized by the gentile monarchy to impose his will. **“Nor the ruler’s staff from between his feet”** (Genesis 49:10); **these are the descendants of Hillel, who** serve in the role of the *Nasi* and **teach Torah to the Jewish people in public,** but who are not authorized by the government to impose their will.


###### Horayot 11b:4
[Horayot 11b:4](https://torahapp.org/share/book/Horayot/r/11b:4)

**מַתְנִי׳** וְאֵיזֶהוּ הַמָּשִׁיחַ? הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרוּבֶּה בִּבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרוּבֵּה בְּגָדִים, אֶלָּא פַּר הַבָּא עַל כׇּל הַמִּצְוֹת.

**William Davidson Edition - English:**
**MISHNA:** **And who is the anointed** priest? It is the High Priest **who is anointed with the anointing oil, not the** High Priest consecrated by donning **multiple garments,** i.e., one who served after the anointing oil had been sequestered, toward the end of the First Temple period. **The difference between** a High **Priest anointed with the anointing oil and** one consecrated by donning **multiple garments** unique to the High Priest **is only** that the latter does not bring the **bull that comes for** the transgression of **any of the mitzvot.**


###### Horayot 11b:5
[Horayot 11b:5](https://torahapp.org/share/book/Horayot/r/11b:5)

וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּיפּוּרִים וַעֲשִׂירִית הָאֵיפָה.

**William Davidson Edition - English:**
**And the difference between** a High **Priest** currently **serving** in that capacity **and a former** High **Priest** who had temporarily filled that position while the High Priest was unfit for service **is only** with regard to the **bull** brought by the High Priest on **Yom Kippur and the tenth of an ephah** meal-offering brought by the High Priest daily. Each of these offerings is brought only by the current High Priest, and not by a former High Priest.


###### Horayot 11b:6
[Horayot 11b:6](https://torahapp.org/share/book/Horayot/r/11b:6)

זֶה וָזֶה שָׁוִים בַּעֲבוֹדַת יוֹם הַכִּיפּוּרִים, וּמְצֻוִּוים עַל הַבְּתוּלָה, וַאֲסוּרִים עַל הָאַלְמָנָה, וְאֵינָם מִטַּמְּאִים בִּקְרוֹבֵיהֶם, וְלֹא פּוֹרְעִים, וְלֹא פּוֹרְמִים, וּמַחְזִירִין הָרוֹצֵחַ.

**William Davidson Edition - English:**
Both **this** High Priest currently serving **and that** former High Priest **are equal with regard to** performing the rest of **the Yom Kippur service, and they are** both **commanded with regard to** marrying **a virgin** (see Leviticus 21:13), **and** it is **prohibited** for both **to** marry **a widow** (see Leviticus 21:14), **and they may not render themselves impure** with impurity imparted by a corpse even **in** the event that one of **their relatives** dies (see Leviticus 21:11), **and they may not grow** their hair **long and they may not rend** their garments as expressions of mourning (see Leviticus 21:10), **and** when they die **they restore the** unwitting **murderer** to his home from the city of refuge (see Numbers 35:25).


###### Horayot 11b:7
[Horayot 11b:7](https://torahapp.org/share/book/Horayot/r/11b:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: שֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר הָיוּ שׁוֹלְקִים בּוֹ אֶת הָעִיקָּרִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר: וַהֲלֹא לָסוּךְ אֶת הָעִקָּרִים אֵינוֹ סוֹפֵק?! אֶלָּא: שׁוֹרִין אֶת הָעִקָּרִים בְּמַיִם, וּמֵצִיף עָלָיו שֶׁמֶן, וְקוֹלֵט אֶת הָרֵיחַ וְקוֹפְחוֹ.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** To blend **the anointing oil that Moses prepared in the wilderness, they would boil in** the oil **the roots** of the spices in the quantities enumerated in the verse; this is **the statement of Rabbi Yehuda. Rabbi Yosei says: But isn’t** that amount of oil **insufficient** even **to smear on the roots** of those spices, as the oil would be absorbed into the roots? How then could the roots be boiled in the oil? **Rather, they soak the roots in water.** Once the roots are waterlogged, they do not absorb the oil. The fragrance of the spices gradually rises **and they float oil on** the water **and** the oil **absorbs the fragrance. And** at that point, **one removed** the oil **[*vekippeḥo*]** from the water, and that was the anointing oil.


###### Horayot 11b:8
[Horayot 11b:8](https://torahapp.org/share/book/Horayot/r/11b:8)

אָמַר לוֹ רַבִּי יְהוּדָה: וְכִי נֵס אֶחָד נַעֲשָׂה בְּשֶׁמֶן הַמִּשְׁחָה? וַהֲלֹא תְּחִלָּתוֹ שְׁנֵים עָשָׂר לוּגִּין, וּמִמֶּנּוּ הָיָה נִמְשָׁח מִשְׁכָּן וְכֵלָיו אַהֲרֹן וּבָנָיו כׇּל שִׁבְעַת יְמֵי הַמִּלּוּאִים, וְכוּלּוֹ קַיָּים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר: ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדוֹרוֹתֵיכֶם״.

**William Davidson Edition - English:**
**Rabbi Yehuda said to him: And was** it merely **one miracle** that was **performed with regard to the anointing oil? But wasn’t it initially** only **twelve *log*, and from it the Tabernacle, and its vessels, Aaron, and his sons** were **anointed** for the **entire seven days of inauguration, and all of it** remains **in existence for the future, as it is stated: “This shall be a sacred anointing oil unto Me throughout your generations”** (Exodus 30:31)? Since the entire existence of the anointing oil is predicated on miracles, it is no wonder that its preparation also involved a miracle.


###### Horayot 11b:9
[Horayot 11b:9](https://torahapp.org/share/book/Horayot/r/11b:9)

תַּנְיָא אִידַּךְ: ״וַיִּקַּח מֹשֶׁה אֶת שֶׁמֶן הַמִּשְׁחָה וַיִּמְשַׁח [אֶת] הַמִּשְׁכָּן [וְאֶת] כׇּל אֲשֶׁר בּוֹ״, רַבִּי יְהוּדָה אוֹמֵר: שֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר, כַּמָּה נִסִּים נַעֲשׂוּ בּוֹ מִתְּחִלָּה וְעַד סוֹף, תְּחִלָּתוֹ לֹא הָיָה אֶלָּא שְׁנֵים עָשָׂר לוּגִּין, רְאֵה כַּמָּה יוֹרָה בּוֹלַעַת, וְכַמָּה עִקָּרִים בּוֹלְעִים, וְכַמָּה הָאוּר שׂוֹרֵף, וּבוֹ נִמְשַׁח מִשְׁכָּן וְכֵלָיו וְאַהֲרֹן וּבָנָיו כׇּל שִׁבְעַת יְמֵי הַמִּלּוּאִים, וּבוֹ נִמְשְׁחוּ כֹּהֲנִים גְּדוֹלִים וּמְלָכִים.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“And Moses took the anointing oil, and anointed the Tabernacle and all that was in it** and sanctified them” (Leviticus 8:10). **Rabbi Yehuda says:** With regard to **the anointing oil that Moses prepared in the wilderness, how many miracles were performed in its** regard continuously, **from beginning to end? Initially it was only twelve *log*. Consider how much** oil **a pot absorbs, and how much** oil is **absorbed by the roots, and how much** oil **the fire burns, and** yet **the Tabernacle, and its vessels, Aaron, and his sons** were **anointed with it** for the **entire seven days of inauguration, and High Priests and kings were anointed with it** throughout the generations.


###### Horayot 11b:10
[Horayot 11b:10](https://torahapp.org/share/book/Horayot/r/11b:10)

וַאֲפִילּוּ כֹּהֵן גָּדוֹל בֶּן כֹּהֵן גָּדוֹל טָעוּן מְשִׁיחָה, וְאֵין מוֹשְׁחִים מֶלֶךְ בֶּן מֶלֶךְ. וְאִם תֹּאמַר: מִפְּנֵי מָה מָשְׁחוּ אֶת שְׁלֹמֹה? מִפְּנֵי מַחְלוּקְתּוֹ שֶׁל אֲדוֹנִיָּה, וְאֶת יוֹאָשׁ מִפְּנֵי עֲתַלְיָה, וְאֶת יְהוֹאָחָז מִפְּנֵי יְהוֹיָקִים, שֶׁהָיָה גָּדוֹל מִמֶּנּוּ שְׁתֵּי שָׁנִים. וְאוֹתוֹ שֶׁמֶן קַיָּים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר: ״שֶׁמֶן מִשְׁחַת קֹדֶשׁ יִהְיֶה זֶה לִי לְדוֹרוֹתֵיכֶם״, ״זֶה״ – בְּגִימַטְרִיָּא שְׁנֵים עָשָׂר לוּגִּין הֲווֹ.

**William Davidson Edition - English:**
Apropos the anointing oil, the *baraita* continues: **And even a High Priest, son of a High Priest, requires anointing, but one does not anoint a king, son of a king. And if you say: For what** reason **did they anoint King Solomon** (see I Kings, chapter 1), who was the son of a king? It was **due to the challenge of Adonijah,** who sought to succeed their father David as king. **And** they anointed **Joash due to Athaliah** (see II Kings, chapter 11). **And** they anointed **Jehoahaz due to Jehoiakim, who was two years older than he** was (see II Kings 23:30). In all these cases, it was necessary to underscore that these men were crowned king. **And that oil remains in existence for the future, as it is stated: “This [*zeh*] shall be a sacred anointing oil unto Me throughout your generations”** (Exodus 30:31). **The numerical value of *zeh* is twelve *log*,** indicating that this amount of oil remains intact despite its use.


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

אָמַר מָר: וַאֲפִילּוּ כֹּהֵן גָּדוֹל בֶּן כֹּהֵן גָּדוֹל טָעוּן מְשִׁיחָה. מְנָלַן? דִּכְתִיב: ״וְהַכֹּהֵן הַמָּשִׁיחַ תַּחְתָּיו מִבָּנָיו״, נֵימָא קְרָא ״וְהַכֹּהֵן מִתַּחְתָּיו מִבָּנָיו״, מַאי ״הַמָּשִׁיחַ״? קָא מַשְׁמַע לַן דְּמִבָּנָיו דְּכֹהֵן גָּדוֹל, אִי הָוֵי מָשִׁיחַ – הָוֵי כֹּהֵן גָּדוֹל, וְאִי לָא – לָא הָוֵי כֹּהֵן גָּדוֹל.

**William Davidson Edition - English:**
§ The Gemara analyzes the *baraita*. **The Master said: And even a High Priest, son of a High Priest, requires anointing.** The Gemara asks: **From where do we** derive this *halakha*? It is derived from a verse, **as it is written: “And the anointed priest that shall be in his stead from among his sons”** (Leviticus 6:15). **Let the verse say** only: **The priest that shall be in his stead from among his sons. What** is the reason that it says: **“The anointed** priest”? The Torah **teaches us that** even **from among the sons of a High Priest, if he is anointed** with oil **he is a High Priest, and if not, he is not a High Priest.**


###### Horayot 11b:12
[Horayot 11b:12](https://torahapp.org/share/book/Horayot/r/11b:12)

אָמַר מָר: וְאֵין מוֹשְׁחִין מֶלֶךְ בֶּן מֶלֶךְ. מְנָלַן? אָמַר רַב אַחָא בַּר יַעֲקֹב, דִּכְתִיב: ״לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ וְגוֹ׳״, יְרוּשָּׁה הִיא לָכֶם. וּמְנָלַן דְּכִי אִיכָּא מַחְלוֹקֶת בָּעֵי מְשִׁיחָה, וְלָאו כָּל דְּבָעֵי מַלְכָּא מוֹרֵית מַלְכוּתָא לִבְנֵיהּ, אָמַר רַב פָּפָּא אָמַר קְרָא: ״הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל״. בִּזְמַן שֶׁשָּׁלוֹם בְּיִשְׂרָאֵל קָרֵינָא בֵּיהּ ״הוּא וּבָנָיו״, וַאֲפִילּוּ בְּלֹא מְשִׁיחָה.

**William Davidson Edition - English:**
**The Master said: But one does not anoint a king, son of a king.** The Gemara asks: **From where do we** derive this *halakha*? **Rav Aḥa bar Ya’akov said** that it is derived from a verse, **as it is written: “So that he may prolong his days in his kingdom,** he and his sons, in the midst of Israel” (Deuteronomy 17:20). His children are mentioned in the verse in order to teach them: The kingdom **is an inheritance for you.** The Gemara asks: **And from where do we** derive **that when there is a dispute** with regard to succession, the king **requires anointing, and** it is **not** that **whenever the king wishes** he can **bequeath the kingdom to his son** without anointing him? **Rav Pappa said** that **the verse states: “He and his sons, in the midst of Israel.” When there is peace in Israel we read concerning him: “He and his sons,” even without anointing;** but when there is dispute, anointing is required.


###### Horayot 11b:13
[Horayot 11b:13](https://torahapp.org/share/book/Horayot/r/11b:13)

תָּנָא: אַף יֵהוּא בֶּן נִמְשִׁי לֹא נִמְשַׁח אֶלָּא מִפְּנֵי מַחְלוּקְתּוֹ שֶׁל יוֹרָם. וְתִיפּוֹק לֵיהּ מִשּׁוּם דְּרִאשׁוֹן הוּא! חַסּוֹרֵי מְחַסְּרָא וְהָכִי קָתָנֵי: מַלְכֵי בֵּית דָּוִד מְשׁוּחִין, מַלְכֵי יִשְׂרָאֵל אֵין מְשׁוּחִין. מְנָלַן? אָמַר רָבָא, אָמַר קְרָא: ״קוּם מְשָׁחֵהוּ כִּי זֶה וְגוֹ׳״ – זֶה טָעוּן מְשִׁיחָה, וְאֵין אַחֵר טָעוּן מְשִׁיחָה.

**William Davidson Edition - English:**
It is **taught: Even Jehu, son of Nimshi,** king of Israel, **was anointed only due to the challenge of Joram** (see II Kings 9:1–14). The Sages challenge: **And let him derive** that Jehu was anointed **due to** the fact **that he** was the **first** of his dynasty and was not the son of a king. The Gemara answers: The *baraita* **is incomplete and this** is what **it is teaching: Kings of the house of David are anointed; kings of Israel are not anointed.** The Gemara asks: **From where do we** derive this? **Rava said** that **the verse states: “Arise, anoint him, for this** is he” (I Samuel 16:12), from which it is derived: **This** king, David, **requires anointing, but another** king **does not require anointing.**


###### Horayot 11b:14
[Horayot 11b:14](https://torahapp.org/share/book/Horayot/r/11b:14)

אָמַר מָר: אַף יֵהוּא בֶּן נִמְשִׁי לֹא נִמְשַׁח אֶלָּא מִפְּנֵי מַחְלוּקְתּוֹ שֶׁל יוֹרָם. וּמִשּׁוּם מַחְלוּקְתּוֹ שֶׁל יוֹרָם בֶּן אַחְאָב נִמְעוֹל בְּשֶׁמֶן? כִּדְאָמַר רַב פָּפָּא: בַּאֲפַרְסְמָא דַּכְיָא, הָכִי נָמֵי בַּאֲפַרְסְמָא דַּכְיָא.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*. **The Master said: Even Jehu, son of Nimshi,** king of Israel, **was anointed only due to the challenge of Joram.** The Gemara asks: **And due to the challenge of Joram, son of Ahab, shall we misuse consecrated anointing oil** and anoint a king of Israel, who does not require anointing? The Gemara answers that it is **like** that **which Rav Pappa said** in another context: They anointed him **with pure balsam** oil, not with anointing oil. **So too,** with regard to Jehu, they anointed him **with pure balsam** oil, not with anointing oil.


###### Horayot 11b:15
[Horayot 11b:15](https://torahapp.org/share/book/Horayot/r/11b:15)

וְאֶת יְהוֹאָחָז מִפְּנֵי יְהוֹיָקִים, שֶׁהָיָה גָּדוֹל מִמֶּנּוּ שְׁתֵּי שָׁנִים. וּמִי קַשִּׁישׁ מִינֵּיהּ? וְהָכְתִיב: ״וּבְנֵי יֹאשִׁיָּהוּ הַבְּכוֹר יוֹחָנָן הַשֵּׁנִי יְהוֹיָקִים הַשְּׁלִישִׁי צִדְקִיָּהוּ הָרְבִיעִי שַׁלּוּם״, וְאָמַר רַבִּי יוֹחָנָן: הוּא שַׁלּוּם הוּא צִדְקִיָּהוּ, הוּא יוֹחָנָן הוּא יְהוֹאָחָז. לְעוֹלָם יְהוֹיָקִים קַשִּׁישׁ, וּמַאי ״בְּכוֹר״? בְּכוֹר לַמַּלְכוּת.

**William Davidson Edition - English:**
The *baraita* teaches: **And** they anointed **Jehoahaz due to Jehoiakim, who was two years older than he** was. The Gemara asks: **And was** Jehoiakim **older than** Jehoahaz? **But isn’t it written: “And the sons of Josiah: The firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum”** (I Chronicles 3:15), **and Rabbi Yoḥanan says: He is Shallum, he is Zedekiah;** these are two names for one person. Likewise, **he is Johanan, he is Jehoahaz,** who is mentioned in the book of Kings. Since Jehoahaz was the eldest, why was it necessary to anoint him? The Gemara answers: **Actually, Jehoiakim** was **older** than Jehoahaz. **And what** is the meaning of the term **“firstborn”** written with regard to Jehoahaz? It means that his status was like that of **a firstborn** in terms of ascent **to the kingship.**


###### Horayot 11b:16
[Horayot 11b:16](https://torahapp.org/share/book/Horayot/r/11b:16)

וּמִי מָלְכִי זוּטְרֵי מִקַּמֵּי קַשִּׁישֵׁי? וְהָא כְּתִיב: ״וְאֶת הַמַּמְלָכָה נָתַן לִיהוֹרָם כִּי הוּא הַבְּכוֹר״! יְהוֹרָם מְמַלֵּא מְקוֹם אֲבוֹתָיו הֲוָה, יְהוֹיָקִים לָאו מְמַלֵּא מְקוֹם אֲבוֹתָיו הֲוָה.

**William Davidson Edition - English:**
The Gemara asks: **And do younger** sons **rule before elder** sons? **But isn’t it written: “And the kingdom he gave to Jehoram, because he was the firstborn”** (II Chronicles 21:3). The Gemara answers: **Jehoram was a surrogate for his ancestors** as he was suited to serve as king, so since he was firstborn, he ascended to the throne. **Jehoiakim was not a surrogate for his ancestors;** he was not suited to serve as king. Therefore, his brother ascended to the throne before him.


###### Horayot 11b:17
[Horayot 11b:17](https://torahapp.org/share/book/Horayot/r/11b:17)

אָמַר מָר: הוּא שַׁלּוּם הוּא צִדְקִיָּהוּ, הוּא יוֹחָנָן הוּא יְהוֹאָחָז. וְהָא חַד חַד קָא חָשֵׁיב, דִּכְתִיב: ״הַשְּׁלִישִׁי הָרְבִיעִי״! מַאי ״שְׁלִישִׁי״ – שְׁלִישִׁי לַבָּנִים, וּמַאי ״רְבִיעִי״ – רְבִיעִי לַמַּלְכוּת. דְּמֵעִיקָּרָא מְלַךְ יְהוֹאָחָז, וּלְבַסּוֹף יְהוֹיָקִים, וּלְבַסּוֹף יְכׇנְיָה, וּלְבַסּוֹף צִדְקִיָּהוּ.

**William Davidson Edition - English:**
**The Master said: He is Shallum, he is Zedekiah; he is Johanan, he is Jehoahaz.** The Gemara asks: **But doesn’t** the verse **enumerate them individually, as it is written: “The third** Zedekiah, **the fourth** Shallum,” indicating that they are two people? The Gemara answers: **What** is the meaning of **third?** It means the **third among the sons. And what** is the meaning of **fourth?** It means the **fourth** to ascend **to the kingship.** How so? **Initially, Jehoahaz reigned, and ultimately,** after him, **Jehoiakim, and ultimately,** after him, **Jeconiah,** son of Jehoiakim, **and ultimately,** after him, **Zedekiah,** who was fourth to the kingship.


###### Horayot 11b:18
[Horayot 11b:18](https://torahapp.org/share/book/Horayot/r/11b:18)

תָּנוּ רַבָּנַן: הוּא שַׁלּוּם הוּא צִדְקִיָּהוּ. וְלָמָּה נִקְרָא שְׁמוֹ שַׁלּוּם? שֶׁהָיָה מְשׁוּלָּם בְּמַעֲשָׂיו. אִיכָּא דְּאָמְרִי: ״שַׁלּוּם״ – שֶׁשָּׁלְמָה מַלְכוּת בֵּית דָּוִד בְּיָמָיו, וּמָה שְׁמוֹ? מַתַּנְיָה שְׁמוֹ, שֶׁנֶּאֱמַר: ״וַיַּמְלֵךְ מֶלֶךְ בָּבֶל אֶת מַתַּנְיָה דוֹדוֹ תַּחְתָּיו וַיַּסֵּב אֶת שְׁמוֹ צִדְקִיָּהוּ״. אֲמַר לֵיהּ: יָהּ יַצְדִּיק עָלֶיךָ אֶת הַדִּין אִם תִּמְרוֹד בִּי, (שֶׁנֶּאֱמַר וַיְבִאֵהוּ בָּבֶלָה) וּכְתִיב: ״וְגַם בַּמֶּלֶךְ נְבוּכַדְנֶצַּר מָרָד אֲשֶׁר הִשְׁבִּיעוֹ בֵּאלֹהִים״.

**William Davidson Edition - English:**
**The Sages taught: He is Shallum, he is Zedekiah. And why was he called Shallum?** It is **due to** the fact **that he was perfect [*meshullam*] is his actions. Some say:** He was called **Shallum because the kingdom of the house of David was concluded [*sheshalema*] during his days. And what** was **his** actual **name? Mattaniah** was **his name, as it is stated: “And the king of Babylon crowned Mattaniah his uncle in his stead, and changed his name to Zedekiah”** (II Kings 24:17). Why did Nebuchadnezzar call him Zedekiah? **He said to him: God will justify the judgment against you if you rebel against me; and it is written: “And he also rebelled against King Nebuchadnezzar, who had imposed upon him an oath by God”** (II Chronicles 36:13).