## Jerusalem Talmud Sanhedrin Chapter 10

###### Jerusalem Talmud Sanhedrin 10:1:1
[Jerusalem Talmud Sanhedrin 10:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:1)

**משנה:** כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא. וְאֵילּוּ שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא הָאוֹמֵר אֵין תְּחִיַית הַמֵּתִים מִן הַתּוֹרָה וְאֵין תּוֹרָה מִן הַשָּׁמַיִם וְאֶפִּיקוּרוֹס. רַבִּי עֲקִיבָה אוֹמֵר אַף הַקּוֹרֵא בִסְפָרִים הַחִיצוֹנִים וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יי רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** All of Israel¹ have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblical³, or that the Torah is not from Heaven, or the Epicurean⁴. Rebbi Aqiba says, also one who reads outside books⁵, or who whispers over a wound⁶ and says, *any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer*. Abba Shaul said, also one who pronounces the Name⁷ WH. by its letters.

footnotes:
¹ Even those executed for a capital crime. In contrast to Christian (Pauline) teaching that everybody is damned unless he be saved by his particular faith, it is asserted that everybody is saved except when he denies himself salvation.
³ Since he denies the existence of the World to Come, it cannot exist for him.
⁴ Who holds that the world is an assembly of atoms subject to random effects.
⁵ Sectarian religious literature.
⁶ Or any sick person. It is blasphemous to use biblical verses to heal through miracles.
⁷ YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in


###### Jerusalem Talmud Sanhedrin 10:1:2
[Jerusalem Talmud Sanhedrin 10:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:2)

**הלכה:** אֵילּוּ שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא כול׳. הוֹסִיפוּ עֲלֵיהֶן הַפּוֹרֵק עוֹל וְהַמֵּיפֵר בְּרִית וְהַמְגַלֶּה פָנִים בַּתּוֹרָה אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא. הַפּוֹרֵק עוֹל. זֶה שֶׁהוּא אוֹמֵר. יֵשׁ תּוֹרָה וְאֵינִי סוֹפְנָהּ. הַמֵּיפֵר בְּרִית. זֶה שֶׁהוּא מוֹשֵׁךְ לוֹ עָרְלָה. הַמְגַלֶּה פָנִים בַּתּוֹרָה. זֶה שֶׁהוּא אוֹמֵר. לֹא נִיתְּנָה תוֹרָה מִן הַשָּׁמַיִם. וְלֹא כְבָר תַּנִּיתָהּ. הָאוֹמֵר אֵין תּוֹרָה מִן הַשָּׁמַיִם. תַּנֵּי רִבִּי חֲנִינָה עֵנְתּוֹנָיָה קוֹמֵי רִבִּי מָנָא. זֶה שֶׁהוּא עוֹבֵר עַל דִּבְרֵי תוֹרָה בְּפַרְהֶסְיָא כְּגוֹן יְהוֹיָקִים בֶּן יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה וַחֲבֵירָיו.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The following have no part in the World to Come,” etc. ⁸ 1:1 (Notes 199–213,P) and partially also from *Qiddušin* 1:10 (Notes 657–680,Q), where the differences in readings are noted.
For this paragraph, cf. Babli 99a, *Sifry Num*. 112, Mishnah *Avot* 3:15. They added one who tears away the yoke, one who breaks the Covenant, and one who finds aspects in the Torah, to those who have no part in the World to Come. He who tears away the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanina Entanaya stated before Rebbi Mana: This is one who publicly transgresses the words of the Torah in the manner of Joiakim ben Josia, king of Judah, and his circle.

footnotes:
⁸ This and the following paragraphs are from Peah


###### Jerusalem Talmud Sanhedrin 10:1:3
[Jerusalem Talmud Sanhedrin 10:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:3)

עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה. חַד אָמַר. כְּקַלּוֹת. וְחַד אָמַר. כַּחֲמוּרוֹת. מַה נָן קַיָימִין. אִם בְּאוֹתוֹ שֶׁעָשָׂה תְשׁוּבָה. אֵין כָּל דָּבָר עוֹמֵד בִּפְנֵי כָל בַּעֲלֵי תְשׁוּבָה. אֶלָּא כֵּן אֲנָן קַיָימִין בְּאוֹתוֹ שֶׁלֹּא עָשָׂה תְשׁוּבָה וּמֵת בְּהִיכָּרֵת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Idolatry and incest and adultery. Rebbi Jonah and Rebbi Yose, one said, like the easy ones⁹ and qualified in the next paragraph, easy sins are those for which a person is punished in this world so that they will not diminish his bliss in the World to Come. Hard ones are those for which a person will suffer in Hell., and one says, like the hard ones. What are we talking about? If he repented, there is nothing that stands in the way of those who repent. But what we are talking about is one who did not repent and died through extirpation.

footnotes:
⁹ As explained in Peah


###### Jerusalem Talmud Sanhedrin 10:1:4
[Jerusalem Talmud Sanhedrin 10:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:4)

רוּבּוֹ זְכִיּוֹת וּמִיעוּטוֹ עֲבֵירוֹת נִפְרָעִין מִמֶּנּוּ מִיעוּט עֲבֵירוֹת קַלּוֹת שֶׁיֵּשׁ בְּיָדוֹ בָּעוֹלָם הַזֶּה כְּדֵי לִיתֵּן לוֹ שְׂכָרוֹ מִשָּׁלֵם לְעָתִיד לָבוֹא. רוּבּוֹ עֲבֵירוֹת וּמִיעוּטוֹ זְכִיּוֹת נוֹתְנִין לוֹ שְׂכַר מִצְוֹת קַלּוֹת שֶׁיֵּשׁ בְּיָדוֹ בָּעוֹלָם הַזֶּה כְּדֵי לִיפָּרַע מִמֶּנּוּ מֻשְׁלָם לְעָתִיד לָבוֹא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
A majority of merits and a minority of transgressions: they¹⁰ let him pay for the minority of transgressions in this world in order to give him his complete recompense in the Future World. A majority of transgressions and a minority of merits: they give him the reward for his merits in this world in order to make him pay completely in the Future World.

footnotes:
¹⁰ The Heavenly Court.


###### Jerusalem Talmud Sanhedrin 10:1:5
[Jerusalem Talmud Sanhedrin 10:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:5)

רוּבּוֹ זְכִיּוֹת יוֹרֵשׁ גַּן עֵדֶן. רוּבּוֹ עֲבֵירוֹת יוֹרֵשׁ גֵּיהִנָּם. הָיָה מְעוּיָין. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. נוֹשֵׂא עֲווֹנוֹת אֵין כָּתוּב כָּאן אֶלָּא נוֹשֵׂא עָוֹן. הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹטֵף שְׁטָר אֶחָד מִן הָעֲבֵירוֹת וְהַזְּכִיּוֹת מַכְרִיעוֹת. אָמַר רִבִּי לָעְזָר. וּלְךָ יי חָסֶד כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ. מַעֲשֵׂהוּ אֵין כָּתוּב כָּאן אֶלָּא כְּמַעֲשֵׂהוּ. וְאִין לֵית לֵיהּ אַתְּ יְהִיב לֵיהּ מִן דִּידָךְ. הִיא דַעְתֵּיהּ דְּרִבִּי לָעְזָר. רִבִּי לָעְזָר אָמַר וְרַב חֶסֶד מַטֶּה כְלַפֵּי חֶסֶד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather *He lifts sin*¹¹. 34:7, Michal 7:18.. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, *kindness is Yours, o Master, because You repay everyone according to his deeds*¹². 62:13., and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, *and much kindness*¹³. 34:7., He turns towards kindness.

footnotes:
¹¹ Ex
¹² Ps
¹³ Ex


###### Jerusalem Talmud Sanhedrin 10:1:6
[Jerusalem Talmud Sanhedrin 10:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:6)

רִבִּי יִרְמְיָה אָמַר. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּעָה. צְדָקָה תִּצֹּר תָּם דָּרֶךְ וְרִשְׁעָה תְּסַלֵּף חַטָּאת. חַטָּאִים תְּרַדֵּף רָעָה וְאֶת צַדִּיקִים יְשַׁלֶּם טוֹב. אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָוִים יִתֶּן חֵן. רַגְלֵי חֲסִידָיו יִשְׁמוֹר וּרְשָׁעִים בַּחוֹשֶׁךְ יִדָּמּוּ. כָּבוֹד חֲכָמִים יִנְחָלוּ וּכְסִילִים מֵרִים קָלוֹן. וּסְיָגִין סְיָיגָה וְתַרְעִין תְּרִיעָה. וְכֵינִי. סְיָיגִין סְיָיגָה וְתַרְעִין תְּרִיעָה. אֶלָּאָ כֵינִי. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. שׁוֹמֵר אָדָם אֶת עַצְמוֹ מִן הָעֲבֵירָה פַּעַם רִאשׁוֹנָה שְׁנִיָיה וּשְׁלִישִׁית. מִיכָּן וָהֵילַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ. מַה טַעַם. הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִים שָׁלֹשׁ עִם גָּבֶר. אָמַר רִבִּי זְעִירָא. וּבִלְחוּד דָּלָא יְתִיב לֵיהּ. וּמַה טַעַם. וְהַחוּט הַמְשׁוּלָּשׁ לֹא לְעוֹלָם יִנָּתֵק אֵין כָּתוּב כָּאן אֶלָּא לֹא בִמְהֵרָה יִנָּתֵק. אִין אַטְרַחַת עֲלוֹי הוּא מַפְסֵק.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: *Justice protects the one on the straight path but sin destroys the sinner*¹⁴. 13:6.*. Evil deeds will pursue the sinner but He will reward the just*¹⁵. 13:21.. *While He makes scoffers targets of scoffing, He will bestow grace on the meek*¹⁶. 3:34.*. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness*¹⁷.. 2:9.*. The wise will inherit honor, but shame will mark the stupid ones*¹⁸. 3:35.. Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? *All this God will do twice, three times with a man*¹⁹ 33:29.. Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say *the triple thread* “will never snap” but rather *will not quickly snap*²⁰. 4:12.. If you work on it, it will split.

footnotes:
¹⁴ Prov
¹⁵ Prov
¹⁶ Prov
¹⁷ 1 Sam
¹⁸ Prov
¹⁹ Job
²⁰ Eccl


###### Jerusalem Talmud Sanhedrin 10:1:7
[Jerusalem Talmud Sanhedrin 10:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:7)

רִבִּי הוּנָא בְשֵׁם רִבִּי אַבָּהוּ. הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לְפָנָיו שִׁכְחָה. כְּבְיָכוֹל הָא בִשְׁבִיל יִשְׂרָאֵל נַעֲשֶׂה שָׁכְחָן. מַה טַעַם. נוֹשֵׂא עָוֹן. נוֹשֵׁא כְתִיב. וְכֵן דָּוִד אָמַר נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כָל חַטָּאתָם סֶלָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Huna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? *He forgives sin*¹¹. 34:7, Michal 7:18.; “He forgets²¹” is written. And so David said, *You forgot Your people, You covered up all their misdeeds, Selah*²². 85:3.”.

footnotes:
¹¹ Ex
²¹ Identifying the Hebrew root נשׂא “to carry” with the Aramaci נשׂי “to forget.”
²² Ps


###### Jerusalem Talmud Sanhedrin 10:1:8
[Jerusalem Talmud Sanhedrin 10:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:8)

שָׁאַל רִבִּי מַתְיָה בֶּן חָרָשׁ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּישִׁיבָה אָמַר לוֹ. שָׁמַעְתָּה אַרְבָּעָה חֲלוּקֵי כַפָּרָה שֶׁהָיָה רִבִּי יִשְׁמָעֵאל דּוֹרֵשׁ. אָמַר לוֹ. שְׁלֹשָׁה הֵן חוּץ מִן הַתְּשׁוּבָה. כָּתוּב אֶחָד אוֹמֵר שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. וְכָתוּב אַחֵר אוֹמֵר כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם וגו׳. וְכָתוּב אַחֵר אוֹמֵר וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֹנָם. וְכָתוּב אַחֵר אוֹמֵר אִם יְכוּפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן וגו׳. כֵּיצַד. הָעוֹבֵר עַל מִצְוַת עֲשֵׂה וְשָׁב מִיָּד אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁיִּמְחוֹל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. וְעָלָיו הוּא אוֹמֵר שׁוּבוּ בָּנִים שׁוֹבָבִים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. הָעוֹבֵר עַל מִצְוַת בְּלֹא תַעֲשֶׂה הַתְּשׁוּבָה תוֹלָה וְיוֹם הַכִּיפּוּרִים מְכַפֵּר. וְעָלָיו הוּא אוֹמֵר כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם וגו׳. הָעוֹבֵר עַל הַכְּרִיתוֹת וּמִיתוֹת בֵּית דִּין בְּמֵזִיד הַתְּשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין מֶחֱצָה וְהַיִּיסּוּרִין מְכַפְּרִין מֶחֱצָה. וְעָלָיו הוּא אוֹמֵר וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וגו׳. אֲבָל מִי שֶׁנִּתְחַלֵּל בּוֹ שֵׁם שָׁמַיִם אֵין כֹּחַ בַּתְּשׁוּבָה לִתְלוֹת וְלֹא יּוֹם הַכִּיפּוּרִים לְכַפֵּר וְלֹא הַיִּיסּוּרִין לְמָרֵק. אֶלָּא הַתְּשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין שְׁלִישׁ וְיִיסּוּרִין שְׁלִישׁ וּמִיתָה מְמָרֶקֶת שְׁלִישׁ. וְעָלָיו הוּא אוֹמֵר אִם יְכוּפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן. הָא לָמַדְנוּ שֶׁהַמִּיתָה מְמָרֶקֶת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²³ 8:8 (45b l.70, **ו**),*Ševuot* 1:9 (33b l.60, **ש**); similar texts in the Babli *Yoma* 86a, Tosephta *Yom Hakippurim* 5:6, *Mekhilta dR. Ismael Yitro*7, *Avot dR. Nathan A* 29, *Midrash Mishle* 10(6) [*Yalqut Šim`ony Jeremiah* 269, *Wehizhir* part 1 p. 54]. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy²⁴. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says²⁵. 3:22., *return, naughty children, I shall heal your waywardness*. But another verse says²⁶. 16:30., *for on that day, He shall pardon you, to cleanse you*. And another verse says²⁷. 89:33., *I shall visit their crime with the rod, and their iniquity with plagues*. And another verse says²⁸. 22:14., *the iniquity of this people shall not be atoned for until you die*. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, *return, naughty children, I shall heal your waywardness*. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, *for on that day, He shall pardon you*, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, *I shall visit their crime with the rod*, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours²⁹. 6:21 to describe the thorough cleansing of a metal vessel by scouring.
In the *Ševuot* text, punishment for behavior that amounts to Desecration of the Name, i. e., unethical behavior by reputedly religious persons, can be suspended by repentance and the Day of Atonement, but only death in suffering scours. a third. About this one it says, *the iniquity of this people shall not be atoned for until you die*. From this we learn that death scours.

footnotes:
²³ The same text in Yoma
²⁴ In Babylonian sources he either asked R. Eleazar ben Azariah in Rome or R. Eleazar the Caper grower in Laodicea.
²⁵ Jer
²⁶ Lev
²⁷ Ps
²⁸ Is
²⁹ The root מרק is used in Lev


###### Jerusalem Talmud Sanhedrin 10:1:9
[Jerusalem Talmud Sanhedrin 10:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:9)

אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר. כֵּיצַד הוּא מְכַפֵּר. רִבִּי זְעִירָא אָמַר. כָּל שֶׁהוּא כָּל שֶׁהוּא. רִבִּי חֲנִינָה אָמַר. בַּסּוֹף. מַה מַפְקָא מִבֵּינֵיהוֹן. מֵת מִיָּד. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא כְּבָר כִּפֵּר. עַל דַּעְתֵּיהּ דְּרִבִּי חֲנִינָה לֹא כִּיפֵּר. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא מְסַיְיעָה לְרִבִּי זְעִירָה. חוֹמֶר בַּשָּׂעִיר מַה שֶׁאֵין כֵּן בְּיוֹם הַכִּיפּוּרִים וּבַיּוּם הַכִּיפּוּרִים מַה שֶׁאֵין כֵּן בַּשָּׂעִיר. שֶׁיוֹם הַכִּיפּוּרִים מְכַפֵּר בְּלֹא שָׂעִיר וְשָׁעִיר אֵינוֹ מְכַפֵּר בְּלֹא יוֹם הַכִּיפּוּרִים. חוֹמֶר בַּשָּׂעִיר שֶׁהַשָּׂעִיר מְכַפֵּר מִיָּד וְיוֹם הַכִּיפּוּרִים מִשֶׁתֶּחְשָׁךְ. אָמַר רִבִּי הוּנָא. אִיתְתָּבַת קוֹמֵי רִבִּי יִרְמְיָה וְאָמַר. תִּיפְתָּר שֶׁהָיָה בְדַעְתָּן לְהָבִיא שָׂעִיר אַחֵר וְלֹא הֵבִיאוּ. אָמַר רִבִּי יוֹסֵה בֶן יוֹסֵה. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד. וִיכַפֵּר מִיָּד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³⁰ 8:8 (45c l.12, **ו**), *Ševuot* 1:9 (33b l.75, **ש**). Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the words of the Sages are that the sent-away ram³¹ pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end³². 16:22.. What is the difference between them? If somebody died in-between³³. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ḥanina said, a *baraita* supports Rebbi Zeˋira³⁴ 4:16. Rashi deleted the parallel quote from the Babli *Ševuo* t 13b, *s. v*. דתניא חומר בשעיר.: There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram, for the Day of Atonement pardons without a ram, but the ram does not atone except on the Day of Atonement. There is strength in the ram, for it pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah³⁵ and he said, explain it if they intended to bring another ram but they did not bring it³⁶. Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately³⁷.

footnotes:
³⁰ Yoma
³¹ The scapegoat which carries the sins to the desert. The other two sources have a statement that in the absence of a scapegoat the day of Atonement alone pardons. This is necessary for an understanding of the text.
³² The moment when the scapegoat falls down the cliff (אֶרֶץ גְּזֵרָה the cut-off land”), Lev
³³ In the time interval between the High Priest’s confession which puts the sins on the ram and its arrival at the cliff.
³⁴ Tosephta Kippurim
³⁵ Is not the ram atoning when there is a Temple, the Day of Atonement when there is none?
³⁶ In case the original ram developed a bodily defect before it was sent away, a substitute has to be chosen. If none was found, the Day must pardon even if there is a Temple.
³⁷ The questioner (Note 35) is correct.


###### Jerusalem Talmud Sanhedrin 10:1:10
[Jerusalem Talmud Sanhedrin 10:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:10)

כְּתִיב כִּי דְבַר יְי בָּזָה. אֵין לִי אֶלָּא בִּזְמַן שֶׁבִּיזָּה דִבְרֵי תוֹרָה. מְנַיִין אֲפִילוּ כָפַר בְּמִקְרָא אֶחָד בְּתַרְגּוּם אֶחָד בְּקַל וָחוֹמֶר אֶחָד. תַּלְמוּד לוֹמַר וְאֶת מִצְוָותוֹ הֵפַר. בְּמִקְרָא אֶחָד וַאֲחוֹת לוֹטָן תִּמְנָע. בְּתַרְגּוּם אֶחָד וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא. בְּקַל וָחוֹמֶר אֶחָד כִּי שִׁבְעָתַיִם יֻקַּם קָיִן וגו׳.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³⁸. 112. It is written³⁹. 15:31.: *For he showed contempt for the Eternal’s Word*. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument *de minore ad majus*? The verse says, *His command he violated*. One verse, *Lotan’s sister was Timna`*⁴⁰. 36:22; cf. *Gen. rabba* 82(15).. One Aramaic expression, *Laban called it Yegar Sahadu̅ta̅*⁴¹. 31:47. In *Gen. rabba* 72(12) the expression is characterized as Syriac.. One argument *de minore ad majus*: *For Cain would be avenged sevenfold*, etc.⁴². 4:24. While Lemekh’s song violates the formal rules of an argument *de minore ad majus*, the verse is Divine approval of poetry..

footnotes:
³⁸ Babli 99a, Sifry Num
³⁹ Num
⁴⁰ Gen
⁴¹ Gen
⁴² Gen


###### Jerusalem Talmud Sanhedrin 10:1:11
[Jerusalem Talmud Sanhedrin 10:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:11)

דָּבָר אַחֵר. כִּי דְבַר יְי בָּזָה. זֶה שֶׁהוּא מַזְכִּיר דִּבְרֵי תוֹרָה בְמָקוֹם מְטוּנָּף. כְּהָדָא רִבִּי אִילָא וַחֲבֵרַיָיא הֲווֹן יְתִיבִין קוֹמֵי פּוֹנְדָּקִיָּה בְרַמְשָׁא. אָמְרִין. מָהוּ מֵימַר מִילָּא דְאוֹרִיָיא. אָמְרִין. מִכֵּיוָן דְּאִילּוּ הֲוָה אָיְמָמָא הֲוִינָן חֲמֵיי מַה קוֹמֵינָן. בְּרַם כְּדוֹן אֲסִיר.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Another interpretation: That is one who mentions teachings of the Torah at a filthy place. ⁴³ 3:5 (Notes 222–223), Babli *Berakhot* 24b. As the following: Rebbi Hila and the colleagues were sitting in front of a hostelry in the evening. They asked, may one say words of the Torah? They said, since if it were daytime we would see what is before us, therefore now it is forbidden.

footnotes:
⁴³ Berakhot


###### Jerusalem Talmud Sanhedrin 10:1:12
[Jerusalem Talmud Sanhedrin 10:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:12)

בַּר קַפָּרָא אָמַר. אָחָז וְכָל מַלְכֵי יִשְׂרָאֵל הָרְשָׁעִים אֵין לָהֶן חֵלֶק לְעוֹלָם הַבָּא. מַה טַעַם. כָּל מַלְכֵיהֶם נָפָלוּ אֵין קוֹרֵא בָהֶם אֵלָי. מְתִיבִין לֵיהּ. הֲרֵי הוּא נִמְנָה בֻּפַּטֵּיָיה שֶׁל מְלָכִים. בִּימֵי עֻזִּיָּהוּ יוֹתָם אָחָז יְחִזְקִיָּהוּ מַלְכֵי יְהוּדָה. אֲמַר לוֹן. מִפְּנֵי שֶׁהָיָה בוֹ בּוֹשֶׁת פָּנִים. מַה בוֹשֶׁת הָיָה בוֹ. רִבִּי אָחָא בְשֵׁם רִבִּי לָעְזָר רִבִּי יוֹסֵי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אַתְּ מוֹצֵא בְשָׁעָה שֶׁהָיָה הַנָּבִיא בָּא לְקַטְרְגוֹ הָיָה בוֹרֵחַ לִמְקוֹם טוּמְאָה וְכוֹבֵשׁ אֶת פָּנָיו בִּמְקוֹם טוּמְאָה. לוֹמַר שֶׁאֵין שְׁכִינָה שׁוֹרָה בִמְקוֹם טוּמְאָה. הָדָא הִיא דִכְתְיב וַיֹּאמֶר יְי אֶל יְשַׁעְיָהוּ צֵא נָא לִקְרַאת אָחָז אַתָּה וּשְׁאָר יָשׁוּב בְּנֶךָ אֶל קְצֵה תְּעָלַת הַבְּרֵיכָה הָעֶלְיוֹנָה אֶל מְסִילַּת שְׂדֵה כוֹבֵס. אַל תְּהֵי קוֹרֵא כוֹבֵס אֶלָּא כוֹבֵשׁ. שֶׁהָיָה כוֹבֵשׁ פָּנָיו וּבוֹרֵחַ מִמֶּנּוּ. הָא כֵיצַד. בְּשָׁעָה שֶׁהָיָה הַנָּבִיא בָּא לְקַטְרְגוֹ הָיָה בוֹרֵחַ לִמְקוֹם טוּמְאָה וְכוֹבֵשׁ אֶת פָּנָיו בִּמְקוֹם טוּמְאָה. רִבִּי יְהוּדָה אוֹמֵר. מִפְּנֵי שֶׁנִּתְיַיסֵּר בִּבְנוֹ הַבְּכוֹר. מַה טַעַם. וַיַּהֲרֹג זִמְרִי גִּבּוֹר אֶפְרַיִם וגו׳. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. מִפְּנֵי שֶׁהָיָה אָבִיו צַדִּיק. וּמְנַשֶּׁה לֹא הָיָה אָבִיו צַדִּיק. מְנַשֶּׁה אָבִיו צַדִּיק וּבְנוֹ רָשָׁע. יְחִזָקִיָּהוּ אָבִיו רָשָׁע וּבְנוֹ רָשָׁע. הוּא שֶׁיְּחִזְקִיָּהוּ אוֹמֵר הִנֵּה לְשָׁלוֹם מַר לִי מָר. מַר לִי מִלְּפָנַיי מֵאָחָז. מַר לִי מֵאַחֲרַיי מִמְּנַשֶּׁה. אָחָז אָבִיו צַדִּיק וּבְנוֹ צַדִּיק. הָדָא הִיא דִּכְתִיב. יָד לְיָד לֹא יִנָּקֶה רָּע וְזֶרַע צַדִּיקִים נִמְלָט. וְזֶרַע צַדִּיק נִמְלָט אֵין כָּתוּב כָּאן אֶלָּא וְזֶרַע צַדִּיקִים נִמְלָט. זֶרַע שֶׁהוּא מוּטָּל בֵּין שְׁנֵי צַדִּיקִים נִמְלָט.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁴⁴ 36(3); a short reference is in the Babli, 104a. Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? *All their kings fell, not one of them calls to Me*⁴⁵. 7:7. This seems to contradict Misnhah 2, where only two kings of Israel are denied part in the World to Come.. They objected to him: Is he not mentioned in the era⁴⁶ of kings, *in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah*⁴⁷. 1:1.? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him⁴⁸, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written⁴⁹. 7:3.: *The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field*. Do not read *fuller’s* but *suppressing*⁵⁰. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.)⁵¹ Rebbi Jehudah⁵² says, because he was made to suffer about his firstborn son. What is the reason? *Zimri, the strongman of Ephraim, killed*⁵³. 28:7. The name should be זִכְרִי not זִמְרִי. etc. Rebbi Hoshaia the Elder said, because his father was just. ⁵⁴, New York 1909, pp. 260–264. But was Manasse’s father not just⁵⁵? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says⁵⁶. 38:17.: *Behold about peace, bitter is bitter for me*. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written⁵⁷. 11:21. The first part of the verse has differing interpretations below and in *Midrash Prov*. 11:21, Babli *Berakhot* 61a, *Eruvin* 18b, *Sotah* 4b.: *hand to hand will not cleanse evil, but the seed of the just will escape*. [Rebbi Phineas said.]⁵⁸ it is not written “the seed of a just will escape” but *the seed of the just will escape*. The seed lying⁵⁹ between two just men will escape⁶⁰ ritual of modern Judaism..

footnotes:
⁴⁴ A complete parallel to this paragraph is in Lev. rabba
⁴⁵ Hos
⁴⁶ Greek ὑπατεία, ἡ, “consulate”, for which years are counted.
⁴⁷ Is
⁴⁸ In the Midrash, “to needle him”. The change from קנטר to קטרג may be a scribal error.
⁴⁹ Is
⁵⁰ The argument suggests that under the influence of the Greek, שׁ,שׂ,ס all sounded the same.
⁵¹ The repetition of the sentence looks like dittography, but it also appears in the Midrash text.
⁵² He is Rebbi. R. Jehudah ben Rabban Simeon, as spelled out in the Midrash and required for chronological reasons.
⁵³ 2Chr
⁵⁴ From here on exists a Genizah fragment (G): L. Ginzberg, Yerushalmi Fragments
⁵⁵ Mishnah 2 declares that Manasse has no part in the World to Come. It implies that Ahaz has part in the World to Come.
⁵⁶ Is
⁵⁷ Prov
⁵⁸ Addition from G. In the Midrash: R. Simon.
⁵⁹ In G: “planted between” מושתת.
⁶⁰ The Babli 104a states categorically that the good deeds of the son save the father from judgment but the merits of the father cannot save the son. This is the basis of the Qaddish


###### Jerusalem Talmud Sanhedrin 10:1:13
[Jerusalem Talmud Sanhedrin 10:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:13)

דָּבָר אַחֵר. יָד לְיָד לֹא יִנָּקֶה רָּע. אָמַר רִבִּי פִינְחָס. זֶה שֶׁהוּא עוֹשֶׂה צְדָקָה וּמְבַקֵּשׁ לִיטּוֹל שְׂכָרָהּ מִיָּד. אָמַר רִבִּי סִימוֹן. כְּאִינַּשׁ דַּאֲמַר. הָא שַׂקָּא וָהָא סִלְעָא וְהָא סְאָתָא. קוּם כּוּל. תֵּדַע לָךְ שֶׁהוּא כֵן. שֶׁהֲרֵי אָבוֹת הָעוֹלָם אִילּוּ בִיקְשׁוּ לִיטּוֹל שְׂכַר מִצְוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה מֵאֵיכָן הָיְתָה הַזְּכוּת קַיֶימֶת לִבְנֵיהֶם אַחֲרֵיהֶם. הוּא שֶׁמֹּשֶׁה אָמַר לְיִשְׂרָאֵל וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקֹב וגו׳.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁶² 36(3). Another explanation: *Hand to hand will not cleanse evil*. Rebbi Phineas said, that is one who gives alms and expects an immediate reward. Rebbi Simon said, like a man who says, here is a sack, here is a tetradrachma, and here is a *se`ah*, go and fill it. You should know that this is so, for if the patriarchs had demanded to receive the reward in this world for the good deeds which they did, from where would their merit remain for their descendants after them? That is what Moses told Israel⁶³. 26:42.: *I shall remember My covenant with Jacob*, etc.

footnotes:
⁶² Lev. rabba
⁶³ Lev


###### Jerusalem Talmud Sanhedrin 10:1:14
[Jerusalem Talmud Sanhedrin 10:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:14)

עַד אֵיכָן הָיְתָה זְכוּת אָבוֹת קַיֶימֶת. רִבִּי תַנְחוּמָא אָמַר לָהּ בְּשֵׁם רִבִּי חִיָיה רַבָּה. בַּר נַחְמָן אָמַר לָהּ בְּשֵׁם רִבִּי בֶּרֶכְיָה. רִבִּי חֶלְבּוֹ בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. עַד יוֹאָחָז. וַיָּחָן יְי אוֹתָם וַיְרַחֲמֵם וגו׳ עַד עָתָּה. עַד אוֹתָהּ הַשָּׁעָה זְכוּת אָבוֹת קַיֶימֶת. שְׁמוּאֵל אָמַר. עַד הוֹשֵׁעַ. וְעַתָּה אֲגַלֶּה אֶת נַבְלוּתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא יַצִּילֶינּהָ מִיָּדִי. וְאֵין אִישׁ אֶלָּא אַבְרָהָם. כְּמַה דַתָּ מַר וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. וְאֵין אִישׁ אֶלָּא יִצְחָק. כְּמַה דַתָּ מַר מִי הָאִישׁ הַלָּזֶה הַהוֹלֵךְ בַּשָּׂדֶה לִקְרָאתֵינוּ. וְאֵין אִישׁ אֶלָּא יַעֲקֹב. כְּמַה דְתֵימַר וְיַעֲקֹב אִישׁ תָּם. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. עַד אֵלִיָּהוּ. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְי אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָודַע כִּי אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ וגו׳. רִבִּי יוּדָן אָמַר. עַד חִזְקִיָּהוּ לְמַרְבֵּה הַמִּשְׂרָה וּלְשָׁלוֹם אֵין קֵץ. אָמַר רִבִּי אָחָא. זְכוּת אָבוֹת לְעוֹלָם קַיֶימֶת. כִּי אֵל רַחוּם יְי אֱלֹהֶיךָ וגו׳ עַד וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבוֹתֶיךָ. מְלַמֵּד שֶׁהַבְּרִית כְּרוּתָה לַשְּׁבָטִים. רִבִּי יוּדָן בַּר חָנָן בְּשֵׁם רִבִּי בֶּרֶכְיָה. אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְיִשְׂרָאֵל. בָּנַיי. אִם רְאִיתֶם זְכוּת אָבוֹת שֶׁמָּטָה וּזְכוּת אִימָּהוֹת שֶׁנִּתְמוֹטְטָה לְכוּ וְהִידַּבְּקוּ בַחֶסֶד. מַה טַעַם. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה. כִּי הֶהָרִים יָמוּשׁוּ זֶה זְכוּת אָבוֹת. וְהַגְּבָעוֹת תְּמוּטֶינָה זוֹ זְכוּת אִמָּהוֹת. מִיכָּן וָהֵילָךְ וְחַסְדִּי מֵאִיתֵּךְ לֹא יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁶⁴ 36(5). How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. *The Eternal was compassionate about them and had mercy for them* etc., *up to now*⁶⁵. 13:23.. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. *But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand*⁶⁶. 2:12.. *Man* can only mean Abraham, as you say, *but now return the**man’s wife, for he is a prophet*⁶⁷. 20:7.. *Man* can only mean Isaac, as you say, *who is this man coming in the field towards us*⁶⁸. 24:65.? *Man* can only mean Jacob, as you say, *but Jacob was a simple man*⁶⁹. 25:27.. Rebbi Joshua ben Levi said, up to Elijah: *It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant*⁷⁰. 18:36. Since Elijah’s prayer was granted, this gives a *terminus post quem*. etc. Rebbi Yudan said, up to Hezekias, *to increase dominion and peace without end*⁷¹. 9:6.. ⁷² 7(11), *Ex. rabba* 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant. Rebbi Aḥa said, the merit of the forefathers extends forever: *For the Eternal is a Merciful Power*, etc., up to *and He shall not forget your forefather’s covenant*⁷³. 4:31.. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.⁷⁴. 54:10.*For mountains may reel, and hills tremble; for mountains may reel*, this is the fathers’ merit, *and hills tremble*, this is the mothers’ merit. After that, *but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal*.

footnotes:
⁶⁴ Lev. rabba
⁶⁵ 2K
⁶⁶ Hos
⁶⁷ Gen
⁶⁸ Gen
⁶⁹ Gen
⁷⁰ 1K
⁷¹ Is
⁷² Sifra Behuqqotai Pereq
⁷³ Deut
⁷⁴ Is


###### Jerusalem Talmud Sanhedrin 10:1:15
[Jerusalem Talmud Sanhedrin 10:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:15)

הָאֶפִּיקוּרוֹס. רִבִּי יוֹחָנָן וְרִבִּי לָעְזָר. חַד אָמַר. כָּהֵן דְּאָמַר. אָהֵן סִפְרָא. וְחָרָנָה אָמַר. כָּהֵן דְּאָמַר. אִילֵּין רַבָּנִין. רִבִּי אֶלְעָזָר וְרִבִּי שְׁמוּאֵל בְּרִבִּי נַחְמָן. חַד אָמַר. לְכִיפָּה שֶׁלָּאֲבָנִים. כֵּיוָן שֶׁנִּתְרוֹעָעָה אַחַת מֵהֶן נִתְרוֹעָעוּ כוּלָּן. וְחָרָנָה אָמַר. לְבַיִת שֶׁהוּא מָלֵא תֵבֶן. אַף עַל גַּב דְּאַתְּ מַעֲבֵר לֵיהּ מִינָּהּ אָהֵן מוֹצֵא דִבְגַוֵּיהּ הוּא מְרַעְרַע כָּתְלַיָּא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book⁷⁵”, and one said, like him who said “these rabbis⁷⁶”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it⁷⁷ is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

footnotes:
⁷⁵ Speaking of the Torah.
⁷⁶ In a contemptuous way. In the Babli 100a, a person is defined as Epicurean who is not sufficiently respectful towards his teacher.
⁷⁷ The influence of an Epicurean.


###### Jerusalem Talmud Sanhedrin 10:1:16
[Jerusalem Talmud Sanhedrin 10:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:16)

רַב אָמַר. קֹרַח עָשִׁיר גָּדוֹל הָיָה. תֵּיסַבְרִין שֶׁלְּפַרְעֹה נִגְלָה לוֹ בֵּין מִגְדּוֹל וּבֵין הַיָּם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rav said, Koraḥ was very rich; the treasury⁷⁸ of Pharao was discovered by him between Migdol and the Sea.

footnotes:
⁷⁸ Greek θησαυρός. In the Babli 110a Korah found Joseph’s treasures. In the Babli 110a he found the treasures of Joseph.


###### Jerusalem Talmud Sanhedrin 10:1:17
[Jerusalem Talmud Sanhedrin 10:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:17)

רַב אָמַר. קֹרַח אֶפִּיקֹרֻסִי הָיָה. מֶה עָשָׂה. עָמַד וְעָשָׂה טַלִּיּוֹת שֶׁכּוּלָּן תְּכֵלֶת. אֲתַא גַבֵּי מֹשֶׁה. אֲמַר לֵיהּ. מֹשֶׁה רַבֵּינוּ. טַלִּית שֶׁכּוּלָּהּ תְּכֵלֶת מָהוּ שֶׁתְּהֵא חַיֶיבֶת בַּצִּיצִית. אָמַר לוֹ. חַיֶיבֶת. דִּכְתִיב גְּדִילִים תַּעֲשֶׂה לָּךְ וגו׳. בַּיִת שֶׁהוּא מָלֵא סְפָרִים מָהוּ שֶׁיְּהֵא חַיָיב בִּמְזוּזָּה. אָמַר לוֹ. חַיָיב בִּמְזוּזָּה. דִּכְתִיב וּכְתַבְתָּם עַל מְזוּזוֹת בֵּיתֶךָ וגו׳. אָמַר לוֹ. בַּהֶרֶת כִּגְרִיס מָהוּ. אָמַר לוֹ. טָמֵא. פָּרְחָה בְכוּלּוֹ. אָמַר לוֹ. טָהוֹר. בְּאוֹתָהּ שָׁעָה אָמַר קֹרַח. אֵין תּוֹרָה מִן הַשָּׁמַיִם וְלֹא מֹשֶׁה נָבִיא וְלֹא אַהֲרֹן כֹּהֵן גָּדוֹל. בְּאוֹתָהּ הַשָּׁעָה אָמַר מֹשֶׁה. רִבּוֹן כָּל הָעוֹלָמִים. אִם נִבְרָא לָאָרֶץ פֶּה מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית הֲרֵי מוּטָּב. וְאִם לָאו יִבָּרֵא לָהּ מֵעַכְשָׁיו. וְאִם בְּרִיאָה יִבְרָא יְי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁷⁹ 2 (Buber 4), *Num. rabba* 18(2), *Midrash Prov*. 11(27). Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need *ṣiṣit*? He answered, it is an obligation since it is written⁸⁰. 22:12. While from *Num*. 15:37–41 one might free a blue toga from exhibiting a blue thread, this verse makes it clear that a knotted appendage is needed.: *braids you shall make for yourselves*. Does a house full of Torah scrolls need a *mezuzah*? He answered, it needs a *mezuzah* since it is written⁸¹. 6:9, 11:20., *you shall write them on the door-posts of your house*, etc. He asked him, what is the rule for a white spot the size of a bean⁸². 13:18–23. By rabbinic interpretation, a white spot indicates skin disease only if it is at least the size of a Cilician bean.? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure⁸³. 13:13.. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true] prophet, nor Aaron a High Priest. ⁸⁴ 18(15), *Midrash Prov*. 11(27). Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: *If the Eternal would create a Creation*⁸⁵. 16:30..

footnotes:
⁷⁹ Similar texts are in Tanhuma Qorah
⁸⁰ Deut
⁸¹ Deut
⁸² Lev
⁸³ Lev
⁸⁴ Cf. Num. rabba
⁸⁵ Num


###### Jerusalem Talmud Sanhedrin 10:1:18
[Jerusalem Talmud Sanhedrin 10:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:18)

אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שְׁלֹשָׁה כָפְרוּ בִנְבוּאָתָן מִפְּנֵי פּוּנָרְיָיה וְאֵילּוּ הֵן. מֹשֶׁה וְאֵלִיָּהוּ וּמִיכָה. מֹשֶׁה אָמַר. אִם כְּמוֹת כָּל הָאָדָם יְמוּתוּן אֵלֶּה וגו׳. אֵלִיָּהוּ אָמַר. עֲנֵינִי יְי עֲנֵינִי וְיֵדְעוּ הָעָם הַזֶּה. וְאִם לָאו וְאַתָּה הֲסִיבּוֹתָ אֶת לִבָּם אֲחוֹרַנִּית. מִיכָה אָמַר. אִם שׁוֹב תָּשׁוּב בְּשָׁלוֹם לֹא דִיבֶּר יְי בִּי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of *ponaria*⁸⁶ “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty., viz., the following: Moses, Elijah, and Micha. Moses said, *if an everyman’s death these should die*⁸⁷. 16:29., etc. Elijah said, *hear me, o Eternal, hear me, so this people will know*, otherwise *You would have turned their hearts backwards*⁸⁸. 18:37.. Micha said, *if you would return in peace, the Eternal did not speak through me*⁸⁹. 22:28..

footnotes:
⁸⁶ Latin poenariae (scil., actiones)
⁸⁷ Num
⁸⁸ 1K
⁸⁹ 1K


###### Jerusalem Talmud Sanhedrin 10:1:19
[Jerusalem Talmud Sanhedrin 10:1:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:19)

וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאוֹלָה. רִבִּי בֶּרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ. אַף שְׁמוֹתֵיהֶם פָּרְחוּ מִתּוֹךְ טֹמְסוֹתֵיהֶם. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. אֲפִילוּ מַחַט שֶׁהָיְתָה שְׁאוּלָה בְיַד יִשְׂרָאֵל מִיָּדָם אַף הִיא נִבְלְעָה עִמָּהֶן. דִּכְתִיב וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאוֹלָה. וּמִי נִתְפַּלֵּל עֲלֵיהֶם. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מֹשֶׁה נִתְפַּלֵּל עֲלֵיהֶם. יְחִי רְאוּבֵן וְאַל יָמוֹת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חַנָּה נִתְפַּלְלְה עֲלֵיהֶן. הִיא דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רִבִּי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי יוֹסֵי. כָּךְ הָיְתָה (דַּעְתּוֹ) [עֲדָתוֹ] שֶׁלְּקֹרַח שׁוֹקַעַת וְיוֹרֶדֶת עַד שֶׁעָמְדָה חַנָּה וְנִתְפַּלְלָה עֲלֵיהֶם וְאָמְרָה. יְי מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁰. 16:33.*They and everything that belonged to them descended alive into the pit*. Rebbi Berekhiah in the name of Rebbi Ḥelbo, even their names flew away from their papyrus rolls¹. Rebbi Yose ben Ḥanina said, even one of their needles that was in the hand of an Israel as a loan was swallowed up with them, for it is written: *They and everything that belonged to them descended alive into the pit*. Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, *Reuben shall live and not die*⁹¹. 33:6, this refers to Datan and Abiram from the tribe of Reuben.. ⁹² ed. Buber 5(12). Rebbi Joshua ben Levi said, Hannah prayed for them. This is Rebbi Joshua ben Levi’s opinion, as Rebbi Joshua ben Levi said in the name of Rebbi Yose: Koraḥ’s (opinion) [band] was continuously sinking until Hannah stood up and said, *the Eternal kills and brings to life, He sends down into the pit and lifts*⁹³. 2:6. She was married to a descendant of Korah’s (*2 Chr*. 6:18–23)..

footnotes:
⁹⁰ Num
¹ Greek τόμος, “piece, roll of papyrus, volume”.
⁹¹ Deut
⁹² Midrash Shemuel
⁹³ 1S


###### Jerusalem Talmud Sanhedrin 10:1:20
[Jerusalem Talmud Sanhedrin 10:1:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:20)

רִבִּי עֲקִיבָה אוֹמֵר. אַף הַקּוֹרֵא בִסְפָרִים הַחִיצוֹנִים. כְּגוֹן סִיפְרֵי בֶּן סִירָא וְסִיפְרֵי בֶּן לענה. אֲבָל סִיפְרֵי הֹמֵירָס וְכָל סְפָרִים שֶׁנִּכְתְּבוּ מִיכָּן וָהֵילַךְ הַקּוֹרֵא בָהֶן כְּקוֹרֵא בְאִיגֶּרֶת. מַאי טַעַם. וְיוֹתֵר מֵהֵמָּה בְּנִי הִיזָּהֵר וגו׳. לְהִגָּיוֹן נִתְּנוּ. לִיגִיעָה לֹא נִיתְּנוּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“Rebbi Aqiba says, also he who reads outside books.” ⁹⁴ 12(13). For example, the books of Ben Sirach and Ben Laana⁹⁵ (Note 152) seems to read בן עיראי. In the Babli: books of heretics (מינין). The only books forbidden to study are non-canonical books claiming biblical status.. But the books of Homer and all books written from now on, one who reads them is like one who reads a letter. What is the reason? *More than these, my son, be careful*⁹⁶. 12:12. The reference is to the end of the verse, not quoted here: לַהַג הַרְבֶּה. The quote leads to a digression about *Eccl*. 12:11. etc. They are given to be read, not given for exertion.

footnotes:
⁹⁴ Babli 100b, Eccl. rabba
⁹⁵ The name of the second, otherwise unknown, author is בן לענא in G and בן תגלא in the Midrash. Rav Saadya Gaon in his Egron
⁹⁶ Eccl


###### Jerusalem Talmud Sanhedrin 10:1:21
[Jerusalem Talmud Sanhedrin 10:1:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:21)

דִּבְרֵי חֲכָמִים כַּדָּרְבוֹנוֹת. אָמַר רִבִּי חוּנָה. כִּדְרוֹר נָאוֹת. תַּמָּן קָרְיָין לְמַרְגָּלִיתָא דִּירָה. דָּבָר אַחֵר. כַּדָּרְבוֹנוֹת. כְּכַדּוּר הַזֶּה בֵּין הַבָּנוֹת. מַה הַכַּדּוּר הַזֶּה מֻקְלֶטֶת מִיָּד לְיָד וְסוֹפָהּ לָנוּחַ בְּיָד אֶחָד. כָּךְ משֶׁה קִיבֵּל תּוֹרָה מִסִּינַי וּמְסָרָהּ לִיהוֹשֻׁעַ וִיהוֹשֻׁעַ לִזְקֵינִים וּזְקֵינִים לִנְבִיאִים וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. דָּבָר אַחֵר. כַּדָּרְבוֹנוֹת. שְׁלֹשָׁה שֵׁמוֹת יֵשׁ לוֹ. מַרְדֵּעַ דָּרְבָן וּמַלְמַד. מַרְדֵּעַ שֶׁהוּא מוֹרֶה דֵיעָה בַפָּרָה. דָּרְבָן שֶׁהוּא מַשְׁרֶה בִינָה בַפָּרָה. מַלְמַד שֶׁהוּא מְלַמֵּד אֶת הַפָּרָה לַחֲרוֹשׁ בִּשְׁבִיל לִיתֵּן חַיִים לְבַעֲלֶיהָ. אָמַר רִבִּי חָמָא בַּר חֲנִינָה. אִם לְפָרָתוֹ עוֹשֶׂה אָדָם דָּרְבָן. לְיִצְרוֹ הָרַע שֶׁהוּא מַעֲבִירוֹ מֵחַיֵּי הָעוֹלָם הַזֶּה וּמֵחַיֵּי הָעוֹלָם הַבָּא עַל אַחַת כַּמָּה וְכַמָּה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁷. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in *Pesiqta rabbati* 3 (ed. Ish-Shalom 7b–8a); *Midrash Qohelet* 12:11–12; *Lev. rabba* 129(6), *Num. rabba* 13:11–13).*The words of the Sages are like goads;* Rebbi Huna said, like a pearl. There, they call a pearl *dirah*⁹⁸. Another explanation, *like goads*, like a girl’s ball. Just as this ball is caught from hand to hand but in the end will come to rest in one hand, so “Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the Elders, the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly⁹⁹ 1:1..” Another explanation, *like goads*. It has three names, *mardea`*, *da̅r**va̅n, malmad. Mardea`*, because it teaches knowledge to the cow¹⁰⁰ that מרדע is a Mishnaic, not a biblical word.. *Da̅r*e*va̅n*, because it plants understanding in the cow. *Malmad*, because it teaches the cow to plough, to keep its owners alive. Rebbi Ḥama bar Ḥanina said, if a person makes a goad for his cow, certainly [he has to make one] for his bad inclinations which will remove him from this world and the World to Come.

footnotes:
⁹⁷ The following is a series of homilies on Eccl
⁹⁸ In Babylonia one uses the Arabic דּוּרָּה. Read דורה with G.
⁹⁹ Mishnah Avot
¹⁰⁰ It already is noted in the Pesiqta


###### Jerusalem Talmud Sanhedrin 10:1:22
[Jerusalem Talmud Sanhedrin 10:1:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:22)

וּכְמַסְמְרוֹת נְטוּעִים. וְלָמָּה לֹא אָמַר וּכְמַסְמְרוֹת קְבוּעִים וּכְאִילָנוֹת נְטוּעִים. בָּחֲרוּ לָהֶם בֵּירְרוּ הַבַּרְזֶל וְשִׁיבְּחוּ הַמַּטַּע שֶׁלַּמַּטִּיל. דָּבָר אַחֵר. וּכְמַסְמְרוֹת נְטוּעִים. מַה הַמַּסְמֵר הַזֶּה אַתְּ קוֹבְעוֹ. אַף עַל פִּי שֶׁאַתְּ חוֹזֵר וְנוֹטְלוֹ מִמְּקוֹמוֹ מְקוֹמוֹ נִיכָּר. כָּךְ כָּל מִי שֶׁפָּשְׁטוּ יְדֵיהֶם הָרִבִּים בּוֹ יָד. אַף עַל פִּי שֶׁחָזְרוּ וְקָרְבוּ אוֹתוֹ סוֹפוֹ לִיטּוֹל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. דָּבָר אַחֵר. וּכְמַסְמְרוֹת נְטוּעִים. מַשְׂמְרוֹת כָּתוּב. מַה מִשְׁמָרוֹת עֶשְׂרִים וְאַרְבָּעָה אַף הַמַּסְמֵרִים עֶשְׂרִים וְאַרְבָּעָה. כַּמָּה מַסְמְרִים יְהוּ בוֹ. רִבִּי יוֹחָנָן אָמַר. חֲמִשָּׁה. כְּנֶגֶד חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. רִבִּי חִינְנְא אָמַר. שִׁבְעָה. וּכְיָמֶיךָ דָּבְאֶךָ. דָּרַשׁ רִבִּי אָחָא בְשֵׁם רִבִּי חֲנִינָה. תִּשְׁעָה. רִבִּי הָיָה נוֹתֵן אַחַד עָשָׂר עַל זֶה וּשְׁלֹשָׁה עָשָׂר עַל זֶה. מִינְיָין מִשְׁמָרוֹת. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. כַּלְבָּת אֵינָהּ עוֹלָה לְחֶשְׁבּוֹן מַסְמְרִים. רִבִּי בָּא בַּר זַבְדָּא בְעָא קוֹמֵי רִבִּי זְעִירָא. מָהוּ לִיתֵּן כּוּלָּן עַל גַּבֵּי מִנְעָל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. מָהוּ לִיתֵּן כּוּלָּן עַל גַּבֵּי סַנְדָּל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. תַּנֵּי. אֵין מְגָרְדִין סַנְדָּלִים וּמִנְעָלִים יְשֵׁנִים אַבָל סָכִין וּמַדִּיחִין אוֹתָן. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. תַּלְמִידוֹי דְרִבִּי חִיָיה רַבָּה אָמְרִין. הָרִאשׁוֹנִים הָיוּ אוֹמְרִין. מְגָרְדִין. שְׁנִיִים הָיוּ אוֹמְרִין. אֵין מְגָרְדִין. שְׁאָלוֹן לְרִבִּי. אֲמַר לוֹן. אֵין מְגָרְדִין. אֲמַר רִבִּי זְעוּרָה. הָא אֲזִילָה חָדָא מִן תַּלְמִידוֹי דְרִבִּי חִיָיה רַבָּה. אָמַר רִבִּי חְיָיה בַּר אַשִּׁי. נְהִגִין הֲוֵינָא יָתְבִין קוֹמֵי רַב וּמַשְׁחִין וּמַשִּׂיגִין אֲבָל לֹא מְגָרְדִין. תַּנֵּי. לֹא יִלְבַּשׁ אָדָם מִנְעָלִים וְסַנְדָּלִים חֲדָשִׁים אֶלָּא אִם כֵּן הִילַּךְ בָּהֶן מִבְּעוֹד יוֹם. כַּמָּה יְהֵא בְהִילּוּכָן. בְּנֵי בֵייתֵיהּ דְּבַר קַפָּרָא אָמְרִין. מִן דְּבֵית רַבָּה דְּבַר קַפָּרָא עַד בֵּית רַבָּה דְרִבִּי הוֹשַׁעְיָה. צִיפּוֹרָאֵי אָמְרִין. מִכְּנִישְׁתָּא דְבַבְלָאֵי עַד דִּרְתָה דְרִבִּי חָמָא בַּר חֲנִינָה. טִיבֵּרִיאֵי אָמְרִין. מִן סִידְרָא רַבָּה עַד חָנוּתֵיהּ דְרִבִּי הוֹשַׁעְיָה. תַּנֵּי. לֹא יִסּוֹךְ אָדָם מִנְעָלִים וְסַנְדָּלִים חֲדָשִׁים. לֹא יִסּוֹךְ אָדָם אֶת רַגְלוֹ וְהִיא בְתוֹךְ הַמִּנְעָל וְאֶת רַגְלוֹ וְהִיא בְתוֹךְ הַסַּנְדָּל. אֲבָל סָךְ הוּא אֶת רַגְלוֹ וְנוֹתְנָהּ בְּתוֹךְ הַמִּנְעָל אֶת רַגְלוֹ וְנוֹתְנָהּ לְתוֹךְ הַסַּנְדָּל. סָךְ אָדָם שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטַיבֹּלֵיָיא חֲדָשָׁה וְאֵינוֹ חוֹשֵׁשׂ. לֹא יִתְנֵנָּה עַל גַּבֵּי טַבֻּלָה שֶׁלְּשַׁיִישׁ לְהִתְעַגֵּל עָלֶיהָ. רַבָּן שִׂמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר. דָּבָר אַחֵר. וּכְמַשְׂמְרוֹת נְטוּעִים. בְּשָׁעָה שֶׁדִּבִרֵי תוֹרָה יוֹצְאִין מִפִּי בַעֲלֵיהֶן כְּתִיקֻּנָן הֵן עֲרֵיבִין לְשׁוֹמְעֵיהֶן כְּמַסְמְרוֹת נְטוּעִים. וּבְשָׁעָה שֶׁהֵם יוּצְאִין מְמוּסְמָסִין הֵם מָרִין לְשׁוֹמְעֵיהֶן כְּמַסְמְרוֹת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁷. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in *Pesiqta rabbati* 3 (ed. Ish-Shalom 7b–8a); *Midrash Qohelet* 12:11–12; *Lev. rabba* 129(6), *Num. rabba* 13:11–13).*And like planted nails*. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, *and like planted nails*. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis¹⁰¹ I, ed. Y. Sussman, D. Rosenthal, Jerusalem 1990, p. 6 Note 17). stretched out their hand¹⁰², even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, *and like planted nails*; it is written *watches*¹⁰³, Jerusalem 1938, p. 130 Note 4.
The *watches* are the 24 clans of priests (*1Chr*. 24), each of which was serving in the Temple for one week.. Since there are 24 watches, there should be 24 nails¹⁰⁴ 6:1 (8a l. 21 ff.), Babli *Šabbat* 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration.. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, *corresponding to your days are your steps*¹⁰⁵. 33:24.. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails¹⁰⁶. Rebbi Abba bar Zavda asked before Rebbi Zeˋira¹⁰⁷: The third generation R. Zeˋira asked the second generation R. Abba bar Zavda. Here ends the Genizah fragment.: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape¹⁰⁸ 141b); it is forbidden to scrape off dirt from one’s shoes on the Sabbath. old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya¹⁰⁹. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime¹¹⁰. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia¹¹¹. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated¹¹² 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products.: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, *and like planted nails*. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

footnotes:
⁹⁷ The following is a series of homilies on Eccl
¹⁰¹ Plural of רִבִּי as recognized by E. S. Rosenthal (M. Cahana in Mehqere Talmud
¹⁰² They put him in ban.
¹⁰³ Cf. also E. Porath, Mishnaic Hebrew
¹⁰⁴ The following has a parallel in Šabbat
¹⁰⁵ Deut
¹⁰⁶ In the Babli, the equivalent of כלבת is כלבוס.
¹⁰⁷ For reasons of chronology, one has to switch the position of the names, as in Šabbat
¹⁰⁸ Again this belongs to the rules of the Sabbath (Babli Šabbat
¹⁰⁹ Rebbi certainly is of the authorities of first rank.
¹¹⁰ On Friday.
¹¹¹ In the village of Dabbara (Golan) where the lintel of Bar Qappara’s House of Study was excavated.
¹¹² The following is from Ševi`it


###### Jerusalem Talmud Sanhedrin 10:1:23
[Jerusalem Talmud Sanhedrin 10:1:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:23)

בַּעֲלֵי אֲסוּפּוֹת. אֵין אֲסוּפוֹת אֶלָּא סַנְהֶדְרִין. כְּמַה דְתֵימַר אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל. דָּבָר אַחֵר. בַּעֲלֵי אֲסוּפּוֹת. שֶׁנֶּאֱמָרִים בָּאֲסֵיפָה. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם יֹאמַר לִי אָדָם שֶׁיֵּשׁ דִּבְרֵי הָיָּמִים בְּבָבֶל הֲרֵי אֲנִי הוֹלֵךְ וּמֵבִיאוֹ מִשָּׁם. וְעַכְשָׁיו אִם מִתְכַּנְּסִין הֵם כָּל רַבּוֹתֵינוּ אֵין הֵן יְכוֹלִין לְהָבִיאוֹ מִשָּׁם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁷. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in *Pesiqta rabbati* 3 (ed. Ish-Shalom 7b–8a); *Midrash Qohelet* 12:11–12; *Lev. rabba* 129(6), *Num. rabba* 13:11–13).*Masters of assembly*¹¹³. “Assembly” only means the Synhedrion, as you say: *Assemble for Me seventy men from the Elders of Israel*¹¹⁴. 11:16.. Another explanation, *masters of assembly*, it was said in an assembly. Rebbi Simeon ben Laqish said, if somebody told me that Chronicles¹¹⁵ 62b). was to be found in Babylonia, I would go and fetch it from there. But now, if all our rabbis came together, they could not bring it from there.

footnotes:
⁹⁷ The following is a series of homilies on Eccl
¹¹³ The translation chosen follows the explanation given here as second possibility. Rashi (following Dunash), Ibn Janah, and Qimhi: “collectors.” Levy/Torczyner: “set in frames.”
¹¹⁴ Num
¹¹⁵ Not the book of Chronicles but a coherent interpretation of its genealogical part, known as ‘book of genealogies” (Babli Pesahim


###### Jerusalem Talmud Sanhedrin 10:1:24
[Jerusalem Talmud Sanhedrin 10:1:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:24)

נִיתְּנוּ מֵרוֹעֶה אֶחָד. אָמַר הַקָּדוֹשׁ. אִם שָׁמַעְתָּה דָבָר מִפִּי קְטַן יִשְׂרָאֵל וַהַנְיָיךְ. לֹא יְהֵא בְעֵינֶיךָ כְשׁוֹמְעוֹ מִפִּי קָטָן אֶלָּא כְשׁוֹמְעוֹ מִפִּי גָּדוֹל. וְלֹא כְשׁוֹמְעוֹ מִפִּי גָּדוֹל אֶלָּא כְשֹׁמְעוֹ מִפִּי חָכָם. וְלֹא כְשֹׁמְעוֹ מִפִּי חָכָם אֶלָּא כְשׁוֹמְעוֹ מִפִּי נָבִיא. וְלֹא כְשׁוֹמְעוֹ מִפִּי נָבִיא אֶלָּא כְשׁוֹמְעוֹ מִפִּי רוֹעֶה. וְאֵין רוֹעֶה אֶלָּא מֹשֶׁה. כְּמַה דְתֵימַר וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רוֹעֶה צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת רוּחַ קָדְשׁוֹ. לֹא כְשֹׁמְעוֹ מִפִּי רוֹעֶה אֶלָּא כְשֹׁמְעוֹ מִפִּי הַגְּבוּרָה. נִיתְּנוּ מֵרוֹעֶה אֶחָד. וְאֵין אֶחָד אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמַה דַתָּ מַר שְׁמַע יִשְׂרָאֵל יְי אֱלֹהֵינוּ יְי אֶחָד.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
⁹⁷. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in *Pesiqta rabbati* 3 (ed. Ish-Shalom 7b–8a); *Midrash Qohelet* 12:11–12; *Lev. rabba* 129(6), *Num. rabba* 13:11–13).*They were given from one shepherd*. The Holy One¹¹⁶ said, if you heard something¹¹⁷ from the most insignificant one of Israel and it gave you satisfaction, it should not be in your eyes as if you heard it from an insignificant one but from an important one; and not as if you heard it from an important one but from a Sage; and not as if you heard it from a Sage but from a prophet; and not as if you heard it from a prophet but from a shepherd (and shepherd only means Moses, as it is said¹¹⁸. 63:11.: *He remembered the days of old, Moses with his people; where is He Who brought them up from the Sea with his people’s shepherd; where is He Who gave His Holy Spirit in its midst*); not as if you heard it from a shepherd but from Divinity. *They were given from one shepherd*, but “One” is only the Holy One, praise to Him, as it is said¹¹⁹. 6:4.: *Hear, o Israel, the Eternal is our God, the Eternal is One*.

footnotes:
⁹⁷ The following is a series of homilies on Eccl
¹¹⁶ One has to add, “praise to him.”
¹¹⁷ An explanation of a topic in the Torah.
¹¹⁸ Is
¹¹⁹ Deut


###### Jerusalem Talmud Sanhedrin 10:1:25
[Jerusalem Talmud Sanhedrin 10:1:25](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:25)

וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְי רוֹפְאֶךָ. רַב אָמַר. וּבִלְבַד בְּרוֹקֵק. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אֲפִילוּ אָמַר נֶגַע צָרַעַת כִּי תִהְיֶה בְּאָדָם וְרוֹקֵק אֵין לוֹ חֶלֶק לְעָתִיד לָבוֹא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
“One who whispers over a wound and says, *any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer*.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, *damage by skin disease if it be on a human*¹²⁰. 15:26. and spits, he has no part in the Future World¹²¹.

footnotes:
¹²⁰ Lev
¹²¹ Using verses as part of magical rites is an unpardonable sin (in the absence of genuine repentance.)


###### Jerusalem Talmud Sanhedrin 10:1:26
[Jerusalem Talmud Sanhedrin 10:1:26](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:1:26)

אַבָּא שָׁאוּל אוֹמֵר אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתוֹתָיו. רִבִּי מָנָא אָמַר. כְּגוֹן אִילֵּין כּוּתָאֵי דְּמִשְׁתְּבָעיִן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. נִכְתָּב בְּיוּ״ד הֵ״א וְנִקְרָא בַאֲלֶ״ף דַּלֶּ״ת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Abba Shaul said, also one who pronounces the Name⁷ WH. by its letters. Rebbi Mana said, for example, those swearing Samaritans¹²² for all mentions of the Name.. Rebbi Jacob bar Aḥa said, it is written as *yod he* but read as *alef dalet*¹²³ pronunciation of YHWH even if demonstrably unhistorical (cf. *Berakhot* 1:1, Note 14.).

footnotes:
⁷ YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in
¹²² It is not known what Samaritans did in those days. Modern Samaritans use the equivalent of the Name
¹²³ The Name has to be pronounced as if written אדני. It seems that he prohibits any


###### Jerusalem Talmud Sanhedrin 10:2:1
[Jerusalem Talmud Sanhedrin 10:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:1)

**משנה:** שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. שְׁלשָׁה מְלָכִים אַחְאָב יָרָבְעָם מְנַשֶּׁה. רִבִּי יְהוּדָה אוֹמֵר מְנַשֶּׁה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא שֶׁנֶּאֱמַר וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלַיִם לְמַלְכוּתוֹ. אָמְרוּ לוֹ לְמַלְכוּתוֹ הֱשִׁיבוֹ. לֹא הֱשִׁיבוֹ לְחַיֵּי הָעוֹלָם הַבָּא. אַרְבָּעָה הֶדְיוֹטוֹת בִּלְעָם וְדוֹאֵג אֲחִיתֹפֶל וְגֵחֲזִי:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** Three kings and four private persons have no part in the Future World¹²³ pronunciation of YHWH even if demonstrably unhistorical (cf. *Berakhot* 1:1, Note 14.). Three kings: Ahab, Jeroboam, Manasse. Rebbi Jehudah says, Manasse has part in the Future World, as it is said:¹²⁴. 33:13. *he prayed to Him. He let Himself be petitioned, and heard his supplications, and returned him to Jerusalem, to his kingdom*. They told him, He returned him to his kingdom; He did not return him to life in the Future World¹²⁵. 21).. Four private persons: Bileam and Doëg¹²⁶ is treated as a Jew, his being grouped in the Yerushalmi Mishnah with the Midianite Bileam, separate from the two Israelites, may indicate that for the Yerushalmi Mishnah Gentiles (at least those who are descendants of Abraham) have part in the Future World unless they act to lose it., Aḥitophel¹³⁰ and Gehazi¹³¹.

footnotes:
¹²³ The Name has to be pronounced as if written אדני. It seems that he prohibits any
¹²⁴ 2Chr
¹²⁵ R. Jehudah’s position is that of the author of Chronicles, the rabbis’ that of the author of Kings (2K
¹²⁶ While in the Talmudim Doëg the Edomite
¹³⁰ The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come.
¹³¹ Not a single golden calf but 13.


###### Jerusalem Talmud Sanhedrin 10:2:2
[Jerusalem Talmud Sanhedrin 10:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:2)

**הלכה:** שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת כול׳. וְכוּלְּהֶם חִידְּשׁוּ עֲבֵירוּת.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “Three kings and four private persons,” etc. All of these invented new kinds of sins.


###### Jerusalem Talmud Sanhedrin 10:2:3
[Jerusalem Talmud Sanhedrin 10:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:3)

וְכִי מֶה עָשָׂה יָרָבְעָם. עַל שֶׁעָשָׂה שְׁנֵי עֶגְלֵי זָהָב. וַהֲלֹא כַמָּה עֲגָלִים עָשׂוּ יִשְׂרָאֵל. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. שְׁלֹשָׁה עָשָׂר עֲגָלִים עָשׂוּ יִשְׂרָאֵל וְאֶחָד דֵּימוֹסִיָּא לְכוּלָּן. וּמַה טַעַם וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל. הֲרֵי לִשְׁנֵים עָשָׂר שְׁבָטִים. זֶה אֱלֹהֶיךָ הֲרֵי דֵּימוֹסִיָּא אַחַת לְכוּלָּן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
So what did Jeroboam do¹²⁹? Because he made two golden calves. But did Israel not make many calves¹³⁰? Rebbi Simeon ben Ioḥai stated: Thirteen calves did Israel make¹³¹; of these one was common property¹³² to all of them. What is the reason? *They said, these are your gods, Israel*¹³³. 32:4,8.; this refers to the twelve tribes. *This is your god*¹³⁴. 9:18., i. e., one common property for all of them.

footnotes:
¹²⁹ To commit a new kind of sin.
¹³⁰ The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come.
¹³¹ Not a single golden calf but 13.
¹³² Greek δημόσιος, -α, -ον, adj. “belonging to the people”. Also used as noun.
¹³³ Ex
¹³⁴ Neh


###### Jerusalem Talmud Sanhedrin 10:2:4
[Jerusalem Talmud Sanhedrin 10:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:4)

וְכִי מָה עָשָׂה אַחְאָב. כָּתוֹב וַיְהִי הֲנָקִל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן נְבָט. וַהֲלֹא קוּלּוֹתָיו שֶׁל אַחְאָב הֵם כְּחוּמְרוֹתָיו שֶׁלְּיָרָבְעָם. וְלָמָּה נִמְנָה יָרָבְעָם תְּחִילָּה. שֶׁהוּא הִתְחִיל בַּקַּלְקָּלָה תְחִילָּה. מָה הֲוָה אַחְאָב עֲבִיד. הֲוָה מְקַשֵּׁט גַּרְמֵיהּ בְּכָל יוֹם וְקָאִים לֵיהּ קוֹמֵי חִיאֵל אִסְרָטִילָטֵיהּ. וְהוּא אֲמַר לֵיהּ. בְּכַמָּה אֲנָא טָב יוֹמָא דֵין. וְהוּא אֲמַר לֵיהּ. כִֵּן וָכֵן. וְהוּא מַפְרִישׁ טִימִיתֵיהּ לַעֲבוֹדָה זָרָה. הָדָא הִיא דִּכְתִיב יַעַן הִתְמַכֶּרְךָ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְי. רִבִּי לֵוִי עֲבַד דְּרַשׁ הָדֵין קִרָיָיא אֲשִׁתָּה יַרְחִין לִגְנַאי. רַק לֹא הָיָה כְאַחְאָב אֲשֶׁר הִתְמַכֵּר לַעֲשׂוֹת הָרַע בְּעֵינֵי יְי. אֲתַא לְגַבֵּיהּ בַּלֵּילְיָא. אֲמַר לֵיהּ. מֶה חָטִית לָךְ וּמַה סָרְחִית קֳדָמָךְ. אִית לָךְ רֵישֵׁיהּ דִּפְסוּקָא וְלֵית לָךְ סוֹפֵיהּ אֲשֶׁר הֵיסַתָּה אוֹתוֹ אִיזֶבֶל אִשְׁתּוֹ. עֲבַד דְּרַשׁ לֵיהּ שִׁיתָּא יַרְחִין לִשְׁבָח. רַק לֹא הָיָה כְאַחְאָב אֲשֶׁר הֵיסַתָּה אוֹתוֹ אִיזֶבֶל אִשְׁתּוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
So what did Aḥab do¹²⁹? It is written¹³⁵. 16:31.: *If it would have been too easy to follow the sins of Jeroboam ben Nevat*. Are not the light sins of Aḥab the serious sins of Jeroboam? Why was Jeroboam counted first¹³⁶? Because he started the misconduct. What did Aḥab do? He adorned himself every day and stood before his army commander¹³⁷ Ḥiel, asking him, for how much am I good today? He answered him, so and so much; then he donated its value¹³⁸ to foreign worship. That is what is written¹³⁹. 21:20. *Because you sold yourself to do evil in the Eternal’s eyes*. Rebbi Levi continued for six months to explain the following verse to shame¹⁴⁰. 21:25. *There never was anyone like Aḥab who sold himself to do evil in the Eternal’s eyes*. He came to him at night¹⁴¹ and asked him, how did I sin against you, what did I do before you? You have the first part of the verse, but you do not have the end of the verse: *whom his wife Jezebel had misguided*. He¹⁴² continued for six months to explain it as praise, *only one should not be like Aḥab … whom his wife Jezebel had misguided*.

footnotes:
¹²⁹ To commit a new kind of sin.
¹³⁵ 1K
¹³⁶ This shows that the Mishnah underlying the Halakhah was not the Mishnah as quoted in the ms. but followed the order of the Yerushalmi: Jeroboam, Ahab, Manasse.
¹³⁷ The word probably represents Greek στρατηλάτης “army commander”.
¹³⁸ Greek τίμησις “estimation, valuation”.
¹³⁹ 1K
¹⁴⁰ 1K
¹⁴¹ This shows that Ahab has part in the World to come, against the Mishnah.
¹⁴² R. Levi.


###### Jerusalem Talmud Sanhedrin 10:2:5
[Jerusalem Talmud Sanhedrin 10:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:5)

כָּתוּב בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחוּ בַּאֲבִירָם בְּכוֹרוֹ יִסְּדָהּ וּבִשְׂגוּב צְעִירוֹ הִצִּיב דְּלָתֶיהָ. חִיאֵל מִן יְהוֹשָׁפָט. יְרִיחוֹ מִבִּנְיָמִן. אֶלָּא שֶׁמְגַלְגְּלִין זְכוּת עַל יְדֵי זַכַּאי וְחוֹבָה עַל יְדֵי חַיָיב. וְכֵן הוּא אוֹמֵר בַּאֲבִירָם בְּכוֹרוֹ יִסְּדָהּ וּבִשְׂגוּב צְעִירוֹ הִצִּיב דְּלָתֶיהָ. בַּאֲבִירָם בְּכוֹרוֹ לֹא הָיָה מְאַיִין לְלַמֵּד. וּבִשְׂגוּב הָרָשָׁע הָיָה לוֹ מְאַיִין לְלַמֵּד. לְפִי שֶׁרָצוּ לְרַבּוֹת אֶת מָמוֹנָן וְשָׁלְטָה בָהֶן מְאֵירָה וְהָיוּ מִתְמוֹטְטִין וְהוֹלְכִין. לְקַיֵים מַה שֶׁנֶּאֱמַר כִּדְבַר יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן נוּן. כָּתוּב וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתּוֹשָׁבֵי גִלְעָד אֶל אַחְאָב חַי יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי. וְכִי מָה עִנְיָין זֶה אֶצֶל זֶה. אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְאֵלִיָּהוּ. הָדֵין חִיאֵל גַּבְרָא רַבָּא הוּא. אֵיזִיל חֲמֵי לֵיהּ אַפִּין. אֲמַר לֵיהּ. לֵי נָה מֵיזַל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. דֲּנָא מֵיזַל וִינוּן אָמְרִין מִילִּין דְּמַכְעִסִין לָךְ וְלֵינָה יְכִיל מִיסְבּוֹל. אֲמַר לֵיהּ. וְאִין אָמְרִין מִילָּה דְּמַכְעֲסָה לִי כָּל מַה דְאַתְּ גְּזַר אֲנָא מְקַיֵים. אֲזַל וְאַשְׁכְּחוֹן עֲסִיקִין בָּהֵן קִרְיָיא וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי יְי אֲשֶׁר יָקוּם וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ בִּבְכוֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ. אֲמַר. בְּרִיךְ הוּא אֱלֹהֵהוֹן דְּצַדִּיקַיָיא דִמְקַיֵים מִילֵּי דְצַדִּיקָא. וַהֲוָה תַמָּן אַחְאָב. אֲמַר לוּן אַחְאָב. וְכִי מִי גָדוֹל מִמִּי מֹשֶׁה אוֹ יְהוֹשֻׁעַ. אָמְרִין לֵיהּ. מֹשֶׁה. אֲמַר לוּן. בְּתוֹרָתוֹ שֶׁלְּמֹשֶׁה כָתוּב הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם. וּמַה כְתִיב בַּתְרֵיהּ. וְחָרָה אַף יְי בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר. ולֹא הִינַּחְתִּי עֲבוֹדָה זָרָה בָעוֹלָם שֶׁלֹּא עָבַדְתִּי אוֹתָהּ. וְכָל טָבָן וּנְחָמָן דְּאִית בְּעָלְמָא אֲתוֹן בְּדָרִי. מִילּוֹי דְמֹשֶׁה לֹא קַמָּן וּמִילּוֹי דִּיהוֹשֻׁעַ מְקַיֵּם. אֲמַר לֵיהּ אֵלִיָּהוּ. אִם כִּדְבָרֶיךָ חַי יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי. כֵּיוָן שֶׁשָּׁמַע כֵּן הִתְחִיל בּוֹכֶה. הָדָא הִיא דִכְתִיב וַיְהִי כִשְׁמוֹעַ אַחְאָב אֶת הַדְּבָרִים הָאֵלֶּה וַיִּקְרַע אֶת בְּגָדָיו וַיָּשֶׂם שַׂק עַל בְּשָׂרוֹ וַיָּצוֹם וַיִּשְׁכַּב בַּשָּׂק וַיְהַלֵּךְ אַט. כַּמָּה נִתְעַנֶּה. שָׁלֹשׁ שָׁעוֹת נִתְעַנֶּה. אִם הָיָה לָמוּד לוֹכַל בְּשָׁלֹשׁ אָכַל בְּשֵׁשׁ. אִם לָמוּד לוֹכַל בְּשֵׁשׁ אָכַל בְּתֵּשַׁע. וַיְהַלֵּךְ אַט. מָהוּ אַט. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. שֶׁהָיָה מְהַלֵּךְ יָחֵף. כְּתִיב וַיְהִי דְּבַר יְי אֶל אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר. הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנָיי. אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְאֵלִיָּהוּ. רְאֵה מָנָה טוֹבָה שֶׁנָּתַתִּי בְעוֹלָמִי. אָדָם חוֹטֵא לְפָנַיי כַמָּה וְעוֹשֶׂה תְשׁוּבָה וַאֲנִי מְקַבְּלוֹ. הָדָא הִיא דִכְתִיב הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנָיי. חֲמִית אַחְאָב עֲבַד תְּשׁוּבָה. יַעַן כִּי נִכְנַע אַחְאָב מִפָּנַיי לֹא אָבִיא הָרָעָה בְּיָמָיו בִּימֵי בְנוֹ אָבִיא הָרָעָה אֶל בֵּיתוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is written¹⁴³ 16:34; cf. Babli 113a, Tosephta 14:6–9.: *In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors*. Ḥiel is from the descendants of Josaphat¹⁴⁴21:2., Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, *with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors*. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv¹⁴⁵? Because they wanted to make more money¹⁴⁶, the curse ruled over them and they were continuously weakened to confirm what was said¹⁴³ 16:34; cf. Babli 113a, Tosephta 14:6–9., *following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun*. It is written¹⁴⁷ 17:1, the verse immediately following 16:34; the medieval division into chapters is misleading.: *Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word*. What is the connection between these¹⁴⁸ 17:1, and *1K.* 16:34.? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse¹⁴⁹6:26.: *At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors*. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written¹⁵⁰ 11:16–17.: *Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them*. What is written next? *The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain*. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, *by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word*. When he heard this, he started crying. That is what is written¹⁵¹ 21:27. This belongs to the Nabot affair, not the drought.: *When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at*. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. *He went at*. What is *at*? Rebbi Joshua ben Levi said, he went barefoot¹⁵² (S. L. Skoss, *Kitab Jamuˋ Al Alfāz*, New Haven 1935) accepts the Jerushalmi’s explanation. Rav Saadya Gaon (נחמיה אלוני, האגרון לדב סעדיה גאון, י־ם תשכט) translates אט as رفق “to be sweet. Compare Arabic اطّ “to creak, to groan”.. It is written:¹⁵³21:28–29. *The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me*? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him¹⁴¹. That is what is written, *did you see that Aḥab surrendered before Me?* You saw that Aḥab repented. *Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.*

footnotes:
¹⁴³ 1K.
¹⁴⁴ Identifying this Hiel with Yehiel, 2K.
¹⁴⁵ The death of the firstborn could have been an accident; the death of the youngest certainly must be ascribed to Joshua’s curse. (It is presumed here that the children died a natural death, not that they were killed by their father as building sacrifice.)
¹⁴⁶ The rebuilding of Jericho was a real estate investment.
¹⁴³ 1K.
¹⁴⁷ 1K.
¹⁴⁸ 1K.
¹⁴⁹ Jos.
¹⁵⁰ Deut.
¹⁵¹ 1K.
¹⁵² The early Medieval translator Daud ben Abraham Alfasi in his Jamuˋ
¹⁵³ 1K.
¹⁴¹ This shows that Ahab has part in the World to come, against the Mishnah.


###### Jerusalem Talmud Sanhedrin 10:2:6
[Jerusalem Talmud Sanhedrin 10:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:6)

וְכִי מָה עָשָׂה אָחָז. עַל יְדֵי שֶׁבָּנָה כִסֵּא בָעֲזָרָה. הָדָא הִיא דִכְתִיב וְאֶת אולָּם הַכִּסֵּא אֲשֶׁר בָּנוּ בַבָּיִת וגו׳. רִבִּי חוֹנִיָּה בְשֵׁם רִבִּי לָעְזָר. לָמָּה נִקְרְא שְׁמוֹ אָחָז. שֶׁאָחַז בַּבָּתֵּי כְנֵיסִיּוֹת וּבַבָּתֵּי מִדְרָשׁוֹת. לְמָה הָיָה אָחָז דּוֹמֶה. לְמֶלֶךְ שֶׁהָיָה לוֹ בֵן וּמְסָרוֹ לְפֵידָגוֹגוֹ וְהָיָה מְבַקֵּשׁ לְהוֹרְגוֹ. אָמַר. אִם אֲנִי הוֹרְגוֹ הֲרֵי אֲנִי מִתְחַיֵיב מִיתָה. אֶלָּא הֲרֵי אֲנִי מוֹשֵׁךְ אֶת מֵינִיקְתּוֹ מִמֶּנּוּ וּמֵעַצְמוֹ הוּא מֵת. כָּךְ אָמַר אָחָז. אִם אֵין גְּדָיִים אֵין תַּיָישִׁים. אִם אֵין תַּיָישִׁים אֵין צֹאן. אִם אֵין צֹאן אֵין רוֹעֶה. אִם אֵין רוֹעֶה אֵין עוֹלָם. אִם אֵין עוֹלָם כִּבְיָכוֹל. כָּךְ הָיָה אָחָז סָבוּר בְּדַעְתּוֹ לוֹמַר. אִם אֵין קְטַנִּים אֵין גְּדוֹלִים. אִם אֵין גְּדוֹלִים אֵין חֲכָמִים. אִם אֵין חֲכָמִים אֵין נְבִיאִים. אִם אֵין נְבִיאִים אֵין רוּחַ הַקּוֹדֶשׁ. אִם אֵין רוּחַ הַקּוֹדֶשׁ אֵין בָּתֵּי כְנֵיסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. כִּבְיָכוֹל אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁרֶה שְׁכִינָתוֹ עַל יִשְׂרָאֵל. רִבִּי יַעֲקֹב בַּר אַבַּיי בְשֵׁם רִבִּי אָחָא מַיְיתֵי לָהּ מִן הָדָא וְחִיכִּיתִי לַיי הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִיוֵּיתִי לוֹ. אֵין לָךְ שָׁעָה קָשָׁה בָעוֹלָם מֵאוֹתָהּ שָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא. מֵאוֹתָה הַשָּׁעָה וְקִוֵּיתִי לוֹ שֶׁאָמַר לוֹ בְסִינַי כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ. וּמָה אַתְּ מוֹעִיל. הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן לִי יְי. וְכִי יְלָדָיו הָיוּ וַהֲלֹא תַלְמִידָיו הָיוּ. אֶלָּא מְלַמֵּד שֶׁהָיוּ חֲבִיבִין עָלָיו וְהָיָה קוֹרֵא אוֹתָם בָּנַיי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁵⁴ 42(4), *Esther rabba Introduction, Lev. rabba* 11, *Ruth rabba*1(7). But what did Aḥaz do? He built a throne in the Temple Court. That is what is written: “The throne-hall which they built in the Temple,¹⁵⁵ the reference is to *2K.* 16:18: The Sabbath shelter which they had built in the temple …”” etc. Rebbi Onias in the name of Rebbi Eleazar. Why is he called “the grabber¹⁵⁶”? For he grabbed synagogues and houses of study¹⁵⁷. To what may Aḥaz be compared? To a king who had a son whom he entrusted to his pedagogue¹⁵⁸. The latter wanted to kill him. He said, if I kill him, I will be put to death. But I shall draw his wet-nurse away from him and he will die of himself. So Aḥaz said, if there are no kid goats there are no he-goats. If there are no he-goats there are no goats. If there are no goats there is no shepherd¹⁵⁹. If there is no shepherd there is no world; if it were thinkable that there be no world. So Aḥaz was thinking, if there are no children¹⁶⁰ there are no adults. If there are no adults, there are no Sages. If there are no Sages, there are no prophets. If there are no prophets, there is no Holy Spirit. If there is no Holy Spirit, there are no synagogues and no houses of study. If it were thinkable, the Holy One, praise to Him, will not let His Presence rest over Israel. Rebbi Jacob bar Abbai in the name of Rebbi Aḥa brings it from the following¹⁶¹ 8:17. *I shall wait for the Eternal, Who hid His Face from the House of Jacob, and put my hope in Him.* There was no worse moment in the world than when the Holy One, praise to Him, said to Moses¹⁶² 31:18.: *I shall certainly hide My Face at that time.* From that moment on, *I put my hope in Him,* Who said at Sinai,¹⁶³ 31:21. This was not said at Sinai but in the steppes of Moab; it is a promise that the study of Torah will never cease. *for it shall not be forgotten by his descendants.* What would its use be¹⁶⁴ 8:18. A different interpretation in the Babli 19b.? *Behold, I and the children which the Eternal has given me.* Were they his children? Were they not his students? But this teaches he loved them as if they were his sons and called them “my sons”.

footnotes:
¹⁵⁴ Gen. rabba
¹⁵⁵ This exists no such verse. Probably, as indicated by Qorban ha ˋEdah,
¹⁵⁶ אחז “to grab”.
¹⁵⁷ To close them down.
¹⁵⁸ Greek παιδαγωγός, the slave accompanying the child.
¹⁵⁹ God.
¹⁶⁰ Going to school.
¹⁶¹ That Ahaz had eliminated all religious instruction, Is.
¹⁶² Deut.
¹⁶³ Deut.
¹⁶⁴ Is.


###### Jerusalem Talmud Sanhedrin 10:2:7
[Jerusalem Talmud Sanhedrin 10:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:7)

וְכִי מָה עָשָׂה מְנַשֶּׁה. כָּתוּב בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וגו׳ עַד כִּי מֵת אַתָּה וְלֹא תִחְיֶה. כִּי מֵת אַתָּה. בּעוֹלָם הַזֶּה. וְלֹא תִחְיֶה. לְעָתִיד לָבוֹא. אֲמַר לֵיהּ. וְלָמָּה. אֲמַר לֵיהּ. דְּלָא בְעִית מִיקְמָה לָךְ בְּנִין. אֲמַר לֵיהּ. לָמָּא לָא בְעִית מִיקְמָה לָךְ בְּנִין. אֲמַר לֵיהּ. חֲמִית דַּאֲנָא מֵקִים בַּר רְשִׁיעַ. בְּגִין כֵּן לָא בְעִית מִיקְמָה בְנִין. אֲמַר לֵיהּ. סַב בְּרַתִּי. דִּילְמָא מִינִּי וּמִינָּךְ הוּא מוּקִים בַּר נַשׁ טַב. אַף עַל גַּב לָא קָם אֶלָּא בַּר נַשׁ בִּישׁ. הָדָא הִיא דִכְתִיב וְכֵלַי כֵּלָיו רָעִים. אֲמַר לֵיהּ. לָא לָךְ אֲנָא שְׁמַע. אֵינִי קוֹפֵץ אֶלָּא לְמַה שֶׁאָמַר לִי זְקֵינִי. שֶׁאָמַר לִי. אִם רָאִיתָ חַלוֹמוֹת קָשִׁים אוֹ חֶזְיוֹנוֹת קָשִׁים קְפוֹץ לִשְׁלֹשָׁה דְבָרִים וְאַתְּ נִיצּוֹל. וְאֵילּוּ הֵן. לִתְפִילָּה וְלִצְדָקָה וְלִתְשׁוּבָה. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְלוּ זֶה תְפִילָּה. וִיבַקְשׁוּ פָנַי זוֹ צְדָקָה. כְּמַה דְתֵימַר אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ. וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים זוֹ תְשׁוּבָה. אִם עָשׂוּ כֵן מַה כְתִיב תַּמָּן. וַאֲנִי אֶשְׁמַע מִן הַשָּׁמַיִם וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. מִיָּד וַיַּסֵּב.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
What did Manasse do? It is written¹⁶⁵ 20:1, *Is.* 38:1.: *In these days, Hezekias became critically ill,* etc., *for you will die, you will not live. For you will die,* in this world, *you will not live,* in the Future World. He asked him, why? He answered him, because you did not want to have children¹⁶⁶ 10a.. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter¹⁶⁷, maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written¹⁶⁸ 32:7., *but my vessels, his vessels are bad.* He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me¹⁶⁹ 2:1 (65b l.3), *Eccl. rabba* 7(29), *Tanhuma Noah* 8. The Yerushalmi version is the basis of a central piece of the Ashkenazic service of New Year’s day (in the Eastern European version also of the Day of Atonement). The Babli version (*Roš Haššanah* 16b) is quite different., if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse¹⁷⁰ 7:14.: *If My people, over whom My Name is called, are subdued and they will pray,* that refers to prayer, *and they will ask before me,* that refers to giving alms, as you say¹⁷¹ 17:15., *I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways,* that is repentance. If they did this, what is written there? *I shall listen from Heaven, forgive their sins, and heal their land.* Immediately, he turned, as is written.

footnotes:
¹⁶⁵ 2K.
¹⁶⁶ Babli Berakhot
¹⁶⁷ Manasse was born after Hezekias’s illness; his mother’s name is given without patronymic.
¹⁶⁸ Is.
¹⁶⁹ A slightly different version is in Taˋaniot
¹⁷⁰ 2Chr.
¹⁷¹ Ps.


###### Jerusalem Talmud Sanhedrin 10:2:8
[Jerusalem Talmud Sanhedrin 10:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:8)

דִּכְתִיב וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל אֶל יְי. לְאֵי זֶה קִיר נָשָׂא עֵינָיו. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. לְקִירָהּ שֶׁלְּרָחָב נָשָׂא עֵינָיו. כִּי בֵיתָהּ בְּקִיר הַחוֹמָה וּבַחוֹמָה הִיא יוֹשָׁבֶת. אָמַר לְפָנָיו. רִבּוֹן כָּל הָעוֹלָמִים. רָחָב שְׁתֵּי נְפָשׁוֹת הִצִּילָה לָךְ. רְאֵה כַּמָּה נְפָשׁוֹת הִצַּלְתָּ לָהּ. הָדָא הִיא דִכְתִיב וַיָּבוֹאוּ הַנְּעָרִים הַמְרַגְּלִים וַיּוֹצִיאוּ אֶת רָחָב וְאֶת בֵּית אָבִיהָ וְאֶת אִמָּהּ וְאֶת אַחֶיהָ וְאֶת כָּל אֲשֶׁר לָהּ וְאֵת כָּל מִשְׁפְּחוֹתֶיהָ הוֹצִיא וַיַּנִּיחוּם מִחוּץ לְמַחֲנֵה יִשְׂרָאֵל. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. אֲפִילוּ הָיָה בְמִשְׁפְּחוֹתֶיהָ מָאתַיִם אֲנָשִׁים וְהָלְכוּ וְנִדְבְּקוּ בְּמָאתַיִם מִשְׁפָּחוֹת כּוּלְּהֶן הָיוּ נִיצָּלִין בִּזְכותָהּ. אֲבוֹתַיי שֶׁקִּרְבוּ לָךְ כָּל הַגֵּרִים הַלָּלוּ עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתֵּן לִי אֶת נַפְשִׁי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁷² 38:2.*Hezekiah turned his face to the wall.* Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, *for her house was on the wall of the fortification; she lived on the wall.* He said before Him: Master of all worlds, Raḥab saved two souls for You, and see how many souls You saved for her. That is what is written¹⁷⁴.6:25.: *The youths, the spies, came and led out Raḥab, and her father’s house, and her mother, and her brothers, and all of hers, and all her families they brought out and left them outside of Israel’s camp.* Rebbi Simeon ben Ioḥai stated, even if her family was 200 persons strong and they furthermore were related to other families, all of whom were saved by her merit. My forefathers who brought to You all these proselytes so much more that You should spare my life.

footnotes:
¹⁷² Is.
¹⁷⁴ Jos


###### Jerusalem Talmud Sanhedrin 10:2:9
[Jerusalem Talmud Sanhedrin 10:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:9)

רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. נָשָׂא אֶת עֵינָיו בְּקִירָהּ שֶׁלַּשּׁוּנָמִית. נַעֲשֶׂה נָּא עֲלִיַית קִיר קְטַנָּה וְנָשִׂים לוֹ שָׁם מִיטָּה וְשֻׁלְחָן וְכִסֵּא וּמְנוֹרָה. אָמַר לְפָנָיו. רִבּוֹן כָּל הָעוֹלָמִים. שׁוּנָמִית קִיר אֶחָד עָשְׂתָה לֶאֱלִישָׁע וְהֶחֱיֵיתָה אֶת בְּנָהּ. אֲבוֹתַיי שֶׁעָשׂוּ לָךְ אֶת הַשְּׁבָח הַזֶּה עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתֵּן לִי אֶת נַפְשִׁי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said¹⁷⁵. 4:10.: *Let us make a small upper storey on the wall and put there a bed, a table, a chair, and a lamp.* He said before Him: Master of all worlds, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should spare my life.

footnotes:
¹⁷⁵ 2K


###### Jerusalem Talmud Sanhedrin 10:2:10
[Jerusalem Talmud Sanhedrin 10:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:10)

רִבִּי חִינְנְא בַּר פַּפָּא אָמַר. נָתַן עֵינָיו בְּקִירוֹת בֵּית הַמִּקְדָּשׁ. בְּתִתָּם סִיפָּם אֶת סִיפִּי וּמְזוּזָתָם אֵצֶל מְזוּזָתִי וְהַקִּיר בֵּינִי וּבֵינֵיהֶן. בְּנֵי אָדָם גְּדוֹלִים הָיוּ וְלֹא הָיוּ יְכוֹלִין לַעֲלוֹת ולְהִתְפַּלֵּל בָּכָל שָׁעָה וְהָיוּ מִתְפַּלְּלִין בְּתוֹךְ בָּתֵּיהֶם. וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עֲלֵיהֶן כְּאִילּוּ נִתְפַּלְלוּ בְּבֵית הַמִּקְדָּשׁ. אֲבוֹתַיי שֶׁעָשׂוּ לָךְ אֶת כָּל הַשְּׁבָח הַזֶּה עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתֵּן לִי אֶת נַפְשִׁי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Ḥinena bar Pappus said, he lifted his eyes to the wall of the Temple. ¹⁷⁶. 43:8.*When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them.* They were important people; they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My forefathers who built for You all this glory, so much more that You should spare my life.

footnotes:
¹⁷⁶ Ez


###### Jerusalem Talmud Sanhedrin 10:2:11
[Jerusalem Talmud Sanhedrin 10:2:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:11)

וְרַבָּנִין אָמְרִין. נָתַן עֵינָיו בְּקִירוֹת לִבּוֹ. שֶׁנֶּאֱמַר מֵעַי מֵעַי אוֹחִילָה קִירוֹת לִיבִּי הוֹמֶה לִּי לִבִּי לֹא אַחֲרִישׁ. אָמַר לְפָנָיו. רִבּוֹן הָעוֹלָמִים. חִיזַּרְתִּי עַל מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה אֵיבָרִים שֶׁנָּתַתָּה בִּי וְלֹא מָצָאתִי שֶׁהִכְעַסְתִּי אוֹתְךָ בְּאֶחָד מֵהֶן. עַל אַחַת כַּמָּה וְכַמָּה תִּינָּתֵן לִי נַפְשִׁי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
But the rabbis say, he lifted his eyes to the walls of his heart. ¹⁷⁷ 4:19.*My innards, my innards I make tremble, the walls of my heart are in uproar; my heart is beating inside me, I cannot be silent.* He said before Him: Master of the world, I checked all my 248 limbs¹⁷⁸ 1:8. that You gave me and I did not find one of them I offended you with; so much more that You should spare my life.

footnotes:
¹⁷⁷ Jer.
¹⁷⁸ Mishnah Ahilut


###### Jerusalem Talmud Sanhedrin 10:2:12
[Jerusalem Talmud Sanhedrin 10:2:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:12)

כְּתִיב וַיְהִי דְּבַר יְהֹוָה אֶל יְשַׁעְיָהוּ הַנָּבִיא לֵאמֹר. לֵךְ וְאָמַרְתָּ אֶל חִזְקִיָּה נְגִיד עַמִּי כֹּה אָמַר יְי אֱלֹהֵי דָּוִד אָבִיךָ שָׁמַעְתִּי אֶת תְּפִילָּתֶךָ רָאִיתִי אֶת דִּמְעָתֶךָ הִנְנִי מוֹסִיף עַל יָמֶיךָ חֲמֵשׁ עֶשְׂרֵה שָׁנָה. אֲמַר לֵיהּ. כְּדוֹן אָמְרִית לֵיהּ הָכֵין. וּכְדוֹן אֲנָא מֵימַר לֵיהּ הָכֵין. אֲמַר לֵיהּ. גַּבְרָא רַבָּה הוּא וְלֵית הוּא מְהֵימְנָתִי. אֲמַר לֵיהּ. עִינְוָון סַגִּין הוּא וְהוּא מְהֵימָן לָךְ. וְלֹא עוֹד אֶלָּא עֲדַיִין לֹא יָצָאת הֲבָרָה בָעִיר. וַיְהִי יְשַׁעְיָהוּ לֹא יָצָא חָצֵר הַתִּיכוֹנָה. הָעִיר כְּתִיב.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is written¹⁷⁹ 20:4–5.: *The Word of the Eternal was to the prophet Isaiah as follows: Go and tell Hezekias, My people’s leader*…*so says the Eternal, your ancestor David’s God, I heard your prayer, I saw your tear; now I am adding fifteen years to your days.* He told Him, first I told him one way, now I have to tell him this? He told Him, he is a great personality and will not believe me. He answered him, he is a very meek person and will believe you. Not only that, but the rumor has not yet spread in the city: *Isaiah had not yet left the middle courtyard;* “city” is written¹⁸⁰ is *Qere, city* is *Ketib.* The rumor is that Isaiah told the king that he would die. The prophet does not have to fear that his credibility was impaired..

footnotes:
¹⁷⁹ 2K.
¹⁸⁰ Courtyard


###### Jerusalem Talmud Sanhedrin 10:2:13
[Jerusalem Talmud Sanhedrin 10:2:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:13)

כַּד דְּקָם מְנַשֶּׁה הַוָה פרי חוֹרֵי יְשַׁעְיָה. בָּעֵי מִיקְטְלוּנֵיהּ וְהוּא עֲרַק מִן קֳדָמוֹיי. עֲרַק לְאַרְזָא וּבְלָעֵיהּ אַרְזָא. חֲסַר צִיצִתָא דְגוּלְתֵיהּ. אֲתוֹן וְאָמְרִין קֳדָמוֹי. אֲמַר לוֹן. אַזְלוֹן וְנַסְּרוֹן אַרְזָא. וְנַסְּרוּ לְאַרְזָא וְאִיתְחֲמֵי דָּמָא נְגַד. וְלֹא אָבָה יְי לִסְלוֹחַ. מִיכָּן שֶׁאֵין לוֹ חֵלֶק לְעָתִיד לָבוֹא. וְהָא כְתִיב מִלְבַד חַטּאוֹת מְנַשֶּׁה בֶן יְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה. נֵימַר. עַד דְּלֹא יַחֲזוֹר בֵּיהּ. עַל כָּל הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּׁה. נֵימַר. עַד שֶׁלֹּא עָשָׂה תְשׁוּבָה. וְהָא כְתִיב כִּי הוּא אָמוֹן הִרְבָּה אַשְׁמָה. לֹא הוֹסִיף אֶלָּא חִידֵּשׁ. וְהָכְתִיב וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד עַד אֲשֶׁר מִלֵּא אֶת יְרוּשָׁלַם פֶּה לָפֶה. וְכִי אֶיפְשַׁר לְבָשָׂר וְדָם לְמַלְאוֹת אֶת יְרוּשָׁלַם דָּם נָקִי פֶּה לָפֶה. אֶלָּא שֶׁהָרַג אֶת יְשַׁעְיָהוּ שֶׁהָיָה שָׁקוּל כְּמֹשֶׁה. דִּכְתִיב בֵּיהּ פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
When Manasse became king, he was wild¹⁸¹“wild” (E. G.). after Isaiah; he wanted to kill him, but he fled before him. He fled to a cedar tree, the cedar swallowed him, except to a *ṣiṣit* of his coat. They came and reported it before him. He said, go and cut down the cedar. They cut down the cedar and blood was seen flowing¹⁸² 49b.. *But the Eternal did not want to pardon*¹⁸³. 24:4.: from here that he has no part in the Future World. And is it not written¹⁸⁴. 15:4., *in addition to the sins of Manasse ben Hezekias, the king of Jehudah.* Let us say, before he changed his ways. *Because of all the rages by which Manasse enraged him*¹⁸⁵ 23:26, an almost correct quote.. Let us say, before he repented. But is it not written¹⁸⁶ 33:23.: *For he, Amon, increased in criminality.* He did not add, but he found new ways. And is there not written¹⁸⁷ 21:16.: *Also innocent blood did Manasse spill, a great deal, until he filled Jerusalem from mouth to mouth*? How is it possible for flesh and blood to fill Jerusalem with innocent blood from mouth to mouth? But he slew Isaiah who was equal to Moses, about whom is written¹⁸⁸ 12:8.: *Mouth to mouth I would speak to him.*

footnotes:
¹⁸¹ This word may be read either as Aramaized פֶּרֶא “wild” or as Latin ferus
¹⁸² The story is hinted at in the Babli 103b, Yebamot
¹⁸³ 2K
¹⁸⁴ A misquote of Jer
¹⁸⁵ 2K.
¹⁸⁶ 2Chr.
¹⁸⁷ 2K.
¹⁸⁸ Num.


###### Jerusalem Talmud Sanhedrin 10:2:14
[Jerusalem Talmud Sanhedrin 10:2:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:14)

כָּתוּב וַיְדַבֵּר יְי אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ. וַיָּבֵא עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים. מָהוּ בַחֹחִים. בְּכֵירוֹ מָנִיקִיָּא. אַמַר רִבִּי לֵוִי. מוּלָא שֶׁלִּנְחוֹשֶׂת עָשׂוּ לוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹכָהּ וְהָיוּ מַסִּיקִין תַּחְתָּיו. כֵּיוָן שֶׁרָאָה שֶׁצָּרָתוֹ צָרָה לֹא הִנִּיחַ עֲבוֹדָה זָרָה בָעוֹלָם שֶׁלֹּא הִזְכִּירָהּ. כֵּיוָן שֶׁלֹּא הוֹעִיל לוֹ כְּלוּם אָמַר. זָכוּר אֲנִי שֶׁהָיָה אָבִי מַקְרֶא אוֹתִי אֶת הַפָּסוּק הַזֶּה בְּבֵית הַכְּנֶסֶת בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד יי אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ. כִּי אֵל רַחוּם יְי אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבוֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם. הֲרֵי אֲנִי קוֹרֵא אוֹתוֹ. אִם עוֹנֶה אוֹתִי מוּטָּב וְאִם לָאו הָא כָל אַפְּיָא שָׁוִין. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְסַתְּמִין אֶת הַחַלּוֹנוֹת שֶׁלֹּא תַעֲלֶה תְפִילָּתוֹ שֶׁלִּמְנַשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹנוֹ שֶׁלְּעוֹלָם. אָדָם שֶׁעָבַד עֲבוֹדָה זָרָה וְהֶעֱמִיד צֶלֶם בַּהֵיכָל אַתָּה מְקַבְּלוֹ בִתְשׁוּבָה. אָמַר לָהֶן. אִם אֵינִי מְקַבְּלוֹ בִתְשׁוּבָה הֲרֵי אֲנִי נוֹעֵל אֶת הַדֶּלֶת בִּפְנֵי כָל בַּעֲלֵי תְשׁוּבָה. מָה עָשָׂה לוּ הַקָּדוֹשׁ בָּרוּךְ הוּא. חָתַר לוֹ חֲתִירָה מִתַּחַת כִּסֵּא הַכָּבוֹד שֶׁלּוֹ וְשָׁמַע תְּחִינָּתוֹ. הָדָא הִיא דִכְתִיב וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִינָּתוֹ וַיְשִׁיבֵיהוּ. אָמַר רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן. בַּעֲרָבְיָיא צְוָוחִין לַחֲתַרְתָּה עֲתַרְתָּה. וַיְשִׁיבֵיהוּ יְרוּשָׁלַם לְמַלְכוּתוֹ. בְּמָה הֵשִׁיבוֹ. שְׁמוּאֵל בַּר בִּינָא בְשֵׁם רִבִּי אָחָא. בָּרוּחַ הֵשִׁיבוֹ. כְּמַה דַתָּ מַר מַשִּׁיב הָרוּחַ. וַיֵּדַע מָנַשֶּׁה כִּי יְי הוּא הָאֱלֹהִים. בְּאוֹתָהּ שָׁעָה אָמַר מְנַשֶּׁה. אִית דִּין וְאִית דַּיָין.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁸⁹,*Šuva*(ed. Buber p. 162a, Note 102). Similar texts are in *Deut. rabba* 2, *Ruth rabba ad*2:14. A quote is in *Pirqe R. Eliezer* 43. It is written¹⁹⁰ 33:10–11.: *The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king*[ ]¹⁹¹ lack “of the king of Assyria”.*;* *they caught Manasse in ḥo̅ḥîm.* What are *ḥo̅ḥîm*? Handcuffs¹⁹², -*arum* (Byzantine μανίκιον, Soph. 732) “handcuffs”. The combined word is not documented in Greek or Latin literature (E.G.).. Rebbi Levi said, they made a bronze mule¹⁹³ for him, put him inside, and started heating it from below. When he realized that he was in real trouble, he did not forget any strange worship but appealed to it. Since this did not help him any, he said, I remember that my father let me read the following verse in the synagogue¹⁹⁴ 4:30–31.: *When you are in straits*,*and all these things will find you in the future*,*then return to the Eternal*,*your God, and listen to His voice. For the Eternal, your God*,*is a merciful power. He will not let you slacken*,*He will not destroy you*,*nor will He forget the covenant of your forefathers which He concluded with them.* I shall call to Him. If He hears me, it is good; otherwise all faces are the same. The angels on duty closed all windows that Manasse’s prayer should not ascend before the Holy One, praise to Him. The angels on duty said to the Holy One, praise to Him: Master of the Universe, would You receive in repentance a man who worshipped other powers and put up an idol in the Temple Hall? He told them, If I would not receive his repentance, I would close the door in front of all repenting sinners. What did the Holy One, praise to Him, do for him? He dug out a tunnel under His Seat of Glory and accepted his supplication. That is what is written¹⁹⁵ 33:13.: *He prayed to Him*,*He had mercy on him, He accepted his supplication, and He returned him.* Rebbi Eleazar ben Rebbi Simeon said, in Arabia a tunnel is called *ˋatharta*¹⁹⁶ 25:21.. *He returned him to Jerusalem, to his kingship*¹⁹⁵ 33:13.. How did He return him? Samuel bar Bina in the name of Rebbi Aḥa: He returned him by the wind, as one says, “He returns wind.¹⁹⁷” At that moment, Manasse said, there is judgment and there is a judge¹⁹⁸ and *Jeremiah.*.

footnotes:
¹⁸⁹ A parallel text is Pesiqta dR. Cahana
¹⁹⁰ 2Chr.
¹⁹¹ Both ms. and editio princeps
¹⁹² Literally “hand-handcuffs”; probably a hybrid from Greek χείρ “hand” and Latin manicae
¹⁹³ Interpretation of J. Levy, Dictionary vol. 3 p. 48a, confirmed by Targum. The story is inspired by what is told of Phalaris, tyrant of Agrigentum.
¹⁹⁴ Deut.
¹⁹⁵ 2 Chr.
¹⁹⁶ Probably عا ثور “a dangerous place”. The explanation, quoted in support of the story about the angels, is unnecessary since the word ויעתר also appears in Gen.
¹⁹⁵ 2 Chr.
¹⁹⁷ From the daily prayer for rain in the rainy season. The identification of נשב and שוב in a sermon is possible only if the duplication of consonants was no longer audible in speech.
¹⁹⁸ Therefore Manasse died a believer; in the opinion of the author of Chronicles, he has part in the Future World. The Mishnah follows the opinion of the authors of Kings


###### Jerusalem Talmud Sanhedrin 10:2:15
[Jerusalem Talmud Sanhedrin 10:2:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:15)

וְכִי מָה עָשָׂה בִּלְעָם הָרָשָׁע. עַל יְדֵי שֶׁנָּתַן עֵצָה לְבָלָק בֶּן צִפּוֹר לְהַפִּיל אֶת יִשְׂרָאֵל בַּחֶרֶב. אָמַר לוֹ. אֱלוּהַּ שֶׁלְּאוּמָּה הַזּוֹ הוּא שׂוֹנֶא אֶת זְנוּת. אֶלָּא הֶעֱמִידוּ בְנוֹתֵיכֶם בְּזִימָּה וְאַתֶּם שׁוֹלְטִין בָּהֶן. אֲמַר לֵיהּ. וּמִישְׁמַע לִי אִינּוּן. אֲמַר לֵיהּ. אֲקִים בִּנְתָּךְ קוֹמוֹי וִינּוּן חַמְיָין וְשָׁמְעִין לָךְ. הָדָא הִיא דִכְתִיב רֹאשׁ אוּמּוֹת בֵּית אָב בְּמִדְיָן הוּא. מָה עָשׂוּ. בָּנוּ לָהֶן קִנְקְלִין מִבֵּית הַיְשִׁימוֹן עַד הַר הַשֶּׁלֶג וְהוֹשִׁיבוּ שָׁם נָשִׁים מוֹכְרוּת מִינֵי כִיסְנִין. הוֹשִׁיבוּ אֶת הַזְּקֵינָה מִבַּחוּץ וְאֶת הַנַּעֲרָה מִבִּפְנִים. וְהָיוּ יִשְׂרָאֵל אוֹכְלִין וְשׁוֹתִין. וְהָיָה אֶחָד מֵהֶן יוֹצֵא לְטַיֵיל בַּשּׁוּק וְלִיקַּח לוֹ חֵפֶץ מִן הַחֶנְוָונִי. וְהָיְתָה הַזְּקֵינָה מוֹכֶרֶת לוֹ אֶת הַחֵפֶץ בְּשָׁוְייוֹ וְהַנַּעֲרָה אוֹמֶרֶת לוֹ. בֹּא וְטוֹל לָךְ בְּפָחוּת. כֵּן בַּיּוֹם הָרִאשׁוֹן וְכֵן בַּיּוֹם הַשֵׁנִי וְכֵן בַּיּוֹם הַשְּׁלִישִׁי. וְהָיְתָה אוֹמֶרֶת לוֹ. מִיכָּן וְהֵילַךְ אַתָּה כְבֶן בַּיִת. הִיכָּנֵס וּבוֹר לָךְ. וְכֵיוָן שֶׁהָיָה נִכְנַס הָיָה שָׁם צַרְצוּר מָלֵא יַיִן מִן הַיַּיִן הָעֲמוֹנִי שֶׁהוּא קָשֶׁה וְהוּא מְפַתֶּה אֶת הַגּוּף לִזְנוּת. וְהָיָה רֵיחוֹ מְפַעְפֵעַ. וְאַדַּיִין לֹא נֶאֱסָר (יֵיְנָן שֶׁלְּגוֹיִם) [יַיִן נֶסֶךְ] עַל יִשְׂרָאֵל. וְהָיְתָה אוֹמֶרֶת לוֹ. רְצוֹנְךָ לִשְׁתּוֹת כּוֹס יַיִן. וְהוּא אוֹמֵר לָהּ. הֵין. וְהִיא נוֹתֶנֶת לוֹ וְהוּא שׁוֹתֶה. וְכֵיוָן שֶׁהוּא שׁוֹתֶה הָיָה הַיַיִן בּוֹעֵר בּוֹ כִכְרִיסָה שֶׁלַּחֲכִינָה. וְהוּא אוֹמֵר לָהּ. הִישָּׁמְעִי לִי. וְהִיא אוֹמֶרֶת לוֹ. רְצוֹנְךָ שֶׁאֶשְׁמַע לָךְ. וְהוּא אוֹמֵר. הֵין. מִיָּד הָיְתָה מוֹצִיאָה לוֹ טִפּוֹס שֶׁלִּפְעוֹר מִתּוֹךְ חֵיקָהּ שֶׁלָּהּ וְהָיְתָה אוֹמֶרֶת לוֹ. הִשְׁתַּחֲוֶה לָזֶה וַאֲנִי נִשְׁמַעַת לָךְ. וְהוּא אוֹמֵר לָהּ. וְכִי לַעֲבוֹדָה זָרָה אֲנִי מִשְׁתַּחֲוֶה. וְהָיְתָה אוֹמֶרֶת לוֹ. אֵין אַתְּ מִשְׁתַּחֲוֶה אֶלָּא בִּמְגַלֶּה עַצְמָךְ לוֹ. זוֹ הִיא שֶׁאָמְרוּ חֲכָמִים. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר זוֹ הִיא עֲבוֹדָתוֹ. וְהַזּוֹרֵק אֶבֶן לְמֶרְקוּלִיס זוֹ הִיא עֲבוֹדָתוֹ. וְהָיָה שָׁם צַרְצוּר מָלֵא יַיִן מִן הַיַּיִן הָעֲמוֹנִי שֶׁהוּא קָשֶׁה שֶׁהוּא מְפַתֶּה אֶת הַגּוּף לִזְנוּת וְהָיָה רֵיחוֹ מְפַעְפֵעַ. וְאַדַּיִין לֹא נֶאֱסָר יַיִן נֶסֶךְ עַל יִשְׂרָאֵל. וְהָיְתָה אוֹמֶרֶת לוֹ. רְצוֹנְךָ לִשְׁתּוֹת כּוֹס יַיִן. וְהוּא אוֹמֵר הֵין. וְהִיא נוֹתֶנֶת לוֹ וְהוּא שׁוֹתֶה. כֵּיוָן שֶׁהוּא שׁוֹתֶה הָיָה הַיַיִן בּוֹעֵר בּוֹ כִכְרִיסָה שֶׁלְּעַכְנָא. וְהוּא אוֹמֵר לָהּ. הִישָּׁמְעִי לִי. וְהָיְתָה אוֹמֶרֶת לוֹ. הִינָּזֵר מִתּוֹרַת מֹשֶׁה וַאֲנִי נִשְׁמַעַת לָךְ. הָדָא הִיא דִכְתִיב הֵמָּה בָּאוּ בַעַל פְּעוֹר וַיִּנָּזְרוּ לַבּוֹשֶׁת וַיִּהְיוּ שִׁיקּוּצִים כְּאָהֳבָם. עַד שֶׁנַּעֲשׂוּ שִׁיקּוּצִים לָאֲבִיהֶם שֶׁבַּשָּׁמַיִם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
¹⁹⁹ 131–132 (*Yalqut Hosea*526). Slightly different formulations in *Tanhuma Balaq* 18, *Num. rabba* 20; Babli 106a. Referred to in *Pirqe R. Eliezer* 47. But what did the evil Bileam do? Because he counseled Balaq ben Ṣippor to fell Israel by the sword. He told him, the God of this people hates whoring. If you put up your daughters for whoring, you may rule over them. He answered, but will they listen to me? He told him, put your own daughter up, they will see and listen to you. That is what is written²⁰⁰ 25:15.: *he is the head of related tribes in Midian.* What did they do? They built dining rooms²⁰¹ “upper storey room; dining room; garret”. Secondary Babli קלעים “partition wall, partition gobelin”. from Bet Hayyešimon²⁰² to the Snow Mountain²⁰³ and installed there women selling pastries. They put an old woman outside and a young girl inside. Israel were eating and drinking. If one of them went to stroll around, to buy himself something from the grocer, the old woman would offer to sell to him for the going price, but the girl told him, come and take it for less. This happened that first day, the second day, the third day. After that, she told him, from now on you are like a member of the family; enter and select for yourself. When he entered, there was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and (Gentile wine) [libation wine] was not yet forbidden for Israel²⁰⁴ 13:18. The prohibition of the consumption of other Gentile wine is attributed to Daniel (*Dan.* 1:8); it is not Mosaic. The corrected text and its parallel sequel adopt popular language which calls יַיִן נֶסֶךְ what correctly should be called סְתָם יֵינָם “their unspecified wine”.. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison²⁰⁵; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. Immediately she took out a shape of Peˋor from her bosom and told him, bow down before this one and I shall consent to you. But he answered her, should I bow down before foreign worship? She told him, you do not bow down, you only strip for it. This is what the Sages said²⁰⁶, “one who defecates in front of *Baal Peˋor* follows its worship. One who throws a stone at a statue of Mercury follows its worship.” ²⁰⁷ There was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and libation wine was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison²⁰⁵; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. She told him, make a vow to deny the teachings of Moses and I shall consent to you. That is what is written²⁰⁸9:10.: *They came to Baal-Peˋor, made vows for the shame, and turned into abominations like their love life.*

footnotes:
¹⁹⁹ Sifry Num.
²⁰⁰ Num.
²⁰¹ Latin coenaculum
²⁰² In the biblical text בית הישימות.
²⁰³ The Hermon.
²⁰⁴ The text in parenthesis is the scribe’s original text, the one in brackets his correction. Formally, the original text is the only correct one. Wine used in idolatrous libations is forbidden for all usufruct as חֶרֶם, Deut.
²⁰⁵ Read כריסה.
²⁰⁶ Mishnah 7:12 (Notes 238,239).
²⁰⁷ Duplication of previous text.
²⁰⁵ Read כריסה.
²⁰⁸ Hos.


###### Jerusalem Talmud Sanhedrin 10:2:16
[Jerusalem Talmud Sanhedrin 10:2:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:16)

אָמַר רִבִּי לָעְזָר. מָה הַמַּסְמֵר הַזֶּה אֵי אֶיפְשַׁר לוֹ לִפְרוֹשׁ מִן הַדֶּלֶת בְּלֹא עֵץ כָּךְ אֵי אֶיפְשַׁר לִפְרוֹשׁ מִן הַפְּעוֹר בְּלֹא נְפָשׁוֹת. מַעֲשֶׂה בְּסוֹבְתָה מֵאוּלָם שֶׁהִשְׂכִּיר חֲמוֹרוֹ לְגוֹיָה אַחַת לְהִשְׁתַּחֲווֹת לִפְעוֹר. כֵּיוָן שֶׁהִגִּיעוּ לְבֵיתוֹ שֶׁלִּפְעוֹר אָמְרָה לוֹ. הַמְתֵּן לִי כָאן עַד שֶׁאִיכָּנֵס וְאֶשְׁתַּחֲוֶה לִפְעוֹר. כֵּיוָן שֶׁיָּצָאת אָמַר לָהּ. הַמְתִּינִי לִי כָּאן עַד שֶׁאִיכָּנֵס וְאֶעֱשֶׂה כְמוֹת שֶׁעָשִׂית. מֶה עָשָׂה. נִכְנַס וְעָשָׂה אֶת צְרָכָיו וְקִינַּח עַצְמוֹ בְחוֹטְמוֹ שֶׁלִּפְעוֹר. וְהָיוּ הַכֹּל מְקַלְּסִין לְפָנָיו וְאוֹמְרִין. לֹא עָשָׂה אָדָם כְּשֵׁם שֶׁעָשָׂה זֶה. מַעֲשֶׂה בִּמְנַחֵם אִישׁ גּוּפְתָּה אָרִיחַ שֶׁהָיָה מְגַלְגֵּל בָּחָבִיּוֹת וּבָא אֵלָיו שָׂרוֹ שֶׁלִּפְעוֹר בָּלַּיְלָה. מָה עָשָׂה. נָטַל אֶת הַשְּׁפוּד וְעָמַד עָלָיו וּבָרַח מִמֶּנּוּ. בָּא אֵלָיו בַּלַּיְלָה הַשֵּׁינֵי אָמַר לוֹ. מְנַחֵם. מַה אַתָּה מְקַלְלֵינִי. נִתְיָירֵא מִמֶּנּוּ וְאָמַר לוֹ. עוֹד אֵינִי מְקַלְלָךְ. מַעֲשֶׂה בְשִׁלְטוֹן אֶחָד שֶׁבָּא מִמְּדִינַת הַיָּם לְהִשְׁתַּחֲוֹת לִפְעוֹר. אָמַר לָהֶן. הֱבִיאוּ לִי פָּר אֶחָד אַיִל אֶחָד כֶּבֶשׂ אֶחָד לְהִשְׁתַּחֲוֹת לִפְעוֹר. אָמְרוּ לוֹ. אֵין אַתָּה זָקוּק לְכָל אֵילּוּ. אֵין אַתְּ אֶלָּא כִמְגַלֶּה עַצְמָךְ לוֹ. מָה עָשָׂה. גִּירָה בָהֶם סניגורים וְהָיוּ מַכִּין אוֹתָן וּמְפַצְּעִין אֶת מוֹחֵיהֶם בְּגִיזִירִין וְאוֹמְרִים לָהֶן. אִי לָכֶם וּלְטָעוּתְכֶם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Eleazar said, just as a nail cannot be taken out of a door without [loss of] wood, so it is impossible to get rid of *Peˋor* without [loss of] life. It happened that Sabbatai from Ulam leased his donkey to a Gentile woman to bow down before *Peˋor.* When they arrived at *Peˋor’s* temple, she told him, wait here for me while I am entering and bowing down before *Peˋor.* After she came out, he told her, wait here for me while I am entering and do what you did. What did he do? He entered, relieved himself, and cleansed himself on *Peˋor*’s nose. All were praising him and said, nobody yet had done what this man did²⁰⁹. It happened that Menaḥem from Guvta-Ariaḥ was occupied with amphoras when the spirit of *Peˋor* came to him in the night. What did he do? He took a spit, stood up against him; he fled. He came to him in the second night and asked him, Menaḥem, why do you curse me? He was afraid of him and promised him, I shall not curse you in the future²¹⁰. It happened that a ruler came from overseas to bow down before *Peˋor.* He told them, bring one bull, one ram, and one sheep, to bow down before *Peˋor.* They told him, you have no need for all of these; you only have to strip yourself for him. What did he do? He provoked סניגורים²¹¹ סנגדודים, in *Yalqut* סנגלרים. According to the context, pretorians must be intended. against them; they were hitting them and smashing their brains with bats, saying to them: woe to you and your error.

footnotes:
²⁰⁹ He committed a deadly sin of idol worship while intending to debase the idol.
²¹⁰ The story is fragmentary. It may be influenced by Christian beliefs that the old gods were turned into demons.
²¹¹ Elsewhere, סניגור is συνήγορος “advocate, intercessor”. In Sifry


###### Jerusalem Talmud Sanhedrin 10:2:17
[Jerusalem Talmud Sanhedrin 10:2:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:17)

כְּתִיב וַיִּחַר אַף יְי בְּיִשְׂרָאֵל. וַיֹּאמֶר יְי אֶל מֹשֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיי נֶגֶד הַשָּׁמֶשׁ. אָמַר לוֹ. הוֹשֵׁב אֶת רָאשֵׁיהֶם דַּיָינִים עֲלֵיהֶם וְיִהְיוּ הוֹרְגִים בַּחַטָּאִים נֶגֶד הַשֶּׁמֶשׁ. הָדָא הִיא דִכְתִיב וַיֹּאמֶר מֹשֶׁה אֶל שׁוֹפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעוֹר. כַּמָּה הֵם שׁוֹפְטֵי יִשְׂרָאֵל. שֶׁבַע רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת. שָׂרֵי אֲלָפִים שֵׁשׁ מֵאוֹת. שָׂרֵי מֵאוֹת שֵׁשֶׁת אֲלָפִים. שָׂרֵי חֲמִשִּׁים שְׁנֵים עָשָׂר אֶלֶף. שָׂרֵי עֲשָׂרוֹת שִׁשִּׁים אֶלֶף. נִמְצְאוּ שׁוֹפְטֵי יִשְׂרָאֵל שֶׁבַע רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת. אָמַר לוֹן. כָּל חַד מִינְּכוֹן יִקְטוֹל תְּרֵיי. נִמְצְאוּ הֹרְוגִין חֲמֵשׁ עֶשְׂרֵה רִיבּוֹא וְשִׁבְעַת אֲלָפִים וּמָאתַיִם. וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל אֶחָיו אֶת הַמִּדְיָינִית לְעֵינֵי מֹשֶׁה. מָהוּ לְעֵינֵי מֹשֶׁה. כְּאִינַּשׁ דָּמַר. הָא גַו עֵינָךְ מֹשֶׁה. אֲמַר לוֹ. אֵין צִפּוֹרָה מִדְיָנִית וְאֵין טְלָפֶיהָ סְדוּקוֹת. זוֹ טְהוֹרָה וְזוֹ טְמֵיאָה. וְהָיָה שָׁם פִּינְחָס. אָמַר. אֵין כָּאן אָדָם שֶׁיְּהַרְגֶּנּוּ וִיהָרֵג עַל יָדָיו. אֵיכָן הֵם הָאֲרָיוֹת. גּוּר אַרְיֵה יְהוּדָה. דָּן גּוּר אַרְיֵה. בִּנְיָמִן זְאֵב יִטְרָף. כֵּיוָן שֶׁרָאָה פִינְחָס שֶׁאֵין אָדָם מִיִּשְׂרָאֵל עוֹשֶׂה כְּלוּם. מִיָּד עָמַד פִּינְחָס מִתּוֹךְ סַנְהֶדְרִין שֶׁלּוֹ וְלָקַח אֶת הָרוֹמַח בְּיָדוֹ וְנָתַן אֶת הַבַּרְזֶל תַּחַת פַּסִּיקִיָיא שֶׁלּוֹ. הִתְחִיל מִסְתַּמֵּךְ עַל עֵץ שֶׁלָּהּ עַד שֶׁהִגִּיעַ לְפִתְחוֹ. כֵּיוָן שֶׁהִגִּיעַ לְפִתְחוֹ אָמְרוּ לוֹ. מֵאַיִין וּלְאַיִין פִּינְחָס. אָמַר לָהֶן. אֵין אַתֶּם מוֹדִין לִי שֶׁשִּׁבְטוֹ שֶׁלְּלֵוִי אֶצֶל שִׁבְטוֹ שֶׁלְּשִׁמְעוֹן בְּכָל מָקוֹם. אָמְרוּ. הַנִּיחוּ לוֹ שֶׁמָּא הִתִּירוּ פְרוּשִׁים אֶת הַדָּבָר. כֵּיוָן שֶׁנִּכְנַס עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שִׁשָּׁה נִיסִּים. הַנֵּס הָרִאשׁוֹן. דַּרְכָּן לִפְרוֹשׁ זֶה מִזֶּה וְהִדְבִּיקָן הַמַּלְאָךְ זֶה לָזֶה. הַנֵּס הַשֵּׁינִי. כִּיוֵּין אֶת הָרוֹמַח כְּנֶגֶד הַקֵּיבָה שֶׁלָּהּ כְּדֵי שֶׁתְּהֵא זִכְרוּתוֹ נִרְאֵית מִתּוֹךְ קֵיבָה שֶׁלָּהּ מִפְּנֵי הַנּוֹקְרָנִין שֶׁלֹּא יְהוּ אוֹמְרִים. אַף הוּא בֵּין כְתֵיפָיו נִכְנַס עִמָּהֶן וְעָשָׂה אֶת צְרָכָיו. הַנֵּס הַשְּׁלִישִׁי. סָתַם הַמַּלְאָךְ אֶת פִּיהֶן וְלֹא הָיוּ יְכוֹלִין לִצְווֹחַ. הַנֵּס הָרְבִיעִי. לֹא נִשְׁמְטוּ מְן הַזַּיִין אֶלָּא עָמְדוּ בִמְקוֹמָן. הַנֵּס הַחֲמִישִּׁי. הִגְבִּיהַּ לוֹ הַמַּלְאָךְ אֶת הַשְּׁקוֹף כְּדֵי שֶׁיֵּצְאוּ שְׁנֵיהֶן בֵּין כְּתֵיפָיו. הַנֵּס הַשִּׁישִּׁי. כֵּיוָן שֶׁיָּצָא אֶת הַנֶּגֶף שֶׁהוּא מְחַבֵּל בָּעָם מָה עָשָׂה. הִשְׁלִיכָן לָאָרֶץ וְעָמַד וְנִתְפַּלֵּל. הָדָא הִיא דִכְתִיב וְיַעֲמֹד פּינְחָס וַיְפַלֵּל וַתֵּעָצַר הַמַּגֵּפָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is written²¹² 25:3–4. *The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun.* What he told him was, install their heads as judges over them and let them execute the sinners²¹³ at daytime. That is what is written: *Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor*²¹⁴. 25:5.. How many were the judges of Israel²¹⁵? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. *Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses*²¹⁶ 25:6.. What means *to the eyes of Moses*²¹⁷ but *in his eyes.*? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split²¹⁸? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? *A lion whelp is Jehudah*²¹⁹ 49:9.*; Dan is a lion whelp*²²⁰ 33:22.*; Benjamin a rapacious wolf*²²¹ 49:27.. When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt²²² “band, girdle”.. He was leaning on its wood until he arrived at his door. When he arrived at his²²³ door, they²²⁴ asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter²²⁵. When he entered, the Holy One, praise to Him, performed six wonders for him²²⁶. The first miracle: usually they would separate, but the angel glued the one to the other²²⁷. The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself²²⁸. The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: *Phineas stood and prayed; the plague was arrested*²²⁹ 106:30..

footnotes:
²¹² Num.
²¹³ Not the heads; cf. the Targumim.
²¹⁴ Num
²¹⁵ Halakhah 1:7, Note 356.
²¹⁶ Num.
²¹⁷ The text does not say before his eyes
²¹⁸ The sign of a kosher animal.
²¹⁹ Gen.
²²⁰ Deut.
²²¹ Gen.
²²² Latin fascia
²²³ Zimri ben Salu’s.
²²⁴ The tribe of Simon, protecting their head.
²²⁵ Echoing a popular opinion that the “oral law” can be made to adapt to all circumstances, moral or immoral.
²²⁶ Babli 82b, in the name of R. Johanan.
²²⁷ If they were not killed in the act, the killing would have been murder.
²²⁸ In the Babli: Thus Phineas had direct proof in court that the killing was justified. Phineas’s act established a rule of law which could never be used again.
²²⁹ Ps.


###### Jerusalem Talmud Sanhedrin 10:2:18
[Jerusalem Talmud Sanhedrin 10:2:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:18)

כְּשֶׁבָּאוּ יִשְׂרָאֵל לִנְקוֹם נִקְמַת מִדְיָן מָצְאוּ שָׁם בִּלְעָם בֶּן בְּעוֹר. וְכִי מַה בָא לַעֲשׂוֹת. בָּא לִיטּוֹל שָׂכָר עֶשְׂרִים וְאַרְבָּעָה אֶלֶף שֶׁמֵּתוּ מִיִּשְׂרָאֵל עַל יָדוֹ בַשִּׁיטִּים. אֲמַר לֵיהּ פִּינְחָס. לָא דְבָרְיָיךְ עֲבַדְתְּ וְלָא דְבָלָק עֲבַדְתְּ. לָא דָבָרְיָיךְ עֲבַדְתְּ. דָּמַר לָךְ. לָא תֵיזִיל עִם שְׁלוּחֵי בָלָק וַאֲזַלְתְּ. וְלָא דְבָלָק עֲבַדְתְּ. דַּאֲמַר לָךְ. אַיְזִיל לַיַיט יִשְׂרָאֵל וּבֵרַכְתְּנוֹן. אַף אֲנִי אֵינִי מְקַפְּחָךְ שְׂכָרָךְ. הָדָא הִיא דִכְתִיב וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם הָרְגוּ בְנֵי יִשְׂרָאֵל עַל חַלְלֵיהֶם. מָהוּ עַל חַלְלֵיהֶם. שֶׁהָיָה שָׁקוּל כְּנֶגֶד כָּל חַלְלֵיהֶם. דָּבָר אַחֵר. עַל חַלְלֵיהֶם. מַה חַלְלֵיהֶם אֵין בָּהֶן מַמָּשׁ אַף הוּא אֵין בּוֹ מַמָּשׁ. דָּבָר אַחֵר. עַל חַלְלֵיהֶם. שֶׁהָיָה צָף כְּנֶגֶד כָּל חַלְלֵיהֶם. וְהָיָה פִינְחָס מַרְאֶה לוֹ אֶת הַצִּיץ וְהוּא שׁוֹקֵעַ וְיוֹרֵד. דָּבָר אַחֵר. עַל חַלְלֵיהֶם. אֶלָּא מְלַמֵּד שֶׁנָּתְנוּ לוֹ יִשְׂרָאֵל שְׂכָרוֹ מִשָּׁלֵם וְלֹא קִיפְּחוּהוּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
When Israel came to exact vengeance from Midian, they found there Bileam ben Beor. What did he do there? He came to collect his wages for the 24’000 of Israel who died at Shittim. Phineas told him, you followed neither your Creator nor Balaq. You did not follow your Creator, Who told you, do not go with Balaq’s emissaries, but you went. You did not follow Balaq who told you to come and curse Israel, but you blessed them. I also will not hold back your wages. That is what is written: *The Children of Israel slew Bileam ben Beor the sorcerer on top of their slain*²³⁰ 13:22. The masoretic text, as represented by the Aleppo and Leningrad codices, reads אל־חלליהן, not על־. One finds על־חלליהן in *Num.* 31:8, not referring to Bileam but to the five tribal heads of Midian which in *Num.* are titled “kings” but in *Jos.*“princes of Sihon”. *Jos.* describes the situation before the arrival of the Children of Israel, *Num.* the actual situation after the fall of Sihon. One may read the following explanations as a polemic against opinions like that of M. Noth (*Das Buch Josua, Tübingen* 1938, p. 50) that אל־חלליהן is a gloss, taken from *Num.* 31:8 and inserted in the wrong place.. What means *on their slain*? That he was as important as all their slain. Another explanation, *on their slain.* Just as their slain were irrelevant, so he was irrelevant. Another explanation, *on their slain.* He was flying over their corpses, but Phineas showed him the [High Priest’s] diadem and he fell down. Another explanation, *on their slain.* This teaches that Israel paid him his wages in full and did not hold back.

footnotes:
²³⁰ Jos.


###### Jerusalem Talmud Sanhedrin 10:2:19
[Jerusalem Talmud Sanhedrin 10:2:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:19)

דּוֹאֵג אָדָם גָּדוֹל בַּתּוֹרָה הָיָה. בָּאוּ יִשְׂרָאֵל וְשָׁאֲלוּ אֶת דָּוִד. לֶחֶם הַפָּנִים מָהוּ שֶׁיִּדְחֶה אֶת הַשַּׁבָּת. אָמַר לָהֶם. סִידּוּרוֹ דּוֹחֶה אֶת הַשַׁבָּת לֹא לִישָׁתוֹ וְלֹא עֲרִיכָתוֹ דּוֹחִין אֶת הַשַּׁבָּת. וְהָיָה שָׁם דּוֹאֵג וְאָמַר. מִי הוּא זֶה שֶׂבָּא לְהוֹרוֹת לְפָנַיי. אָמְרוּ לוֹ דָּוִד בֶּן יִשַׁי הוּא. מִיָּד הָלַךְ וְנָתַן עֵצָה לְשָׁאוּל מֶלֶךְ יִשְׂרָאֵל לְהָמִית אֶת נוֹב עִיר הַכֹּהֲנִים. הָדָא הִיא דִכְתִיב וַיֹּאמֶר הַמֶּלֶךְ לָרָצִים הַנִּיצָּבִים עָלָיו סוֹבּוּ וְהָמִיתוּ אֶת כֹּהֲנֵי יְי כִּי גַם יָדָם עִם דָּוִד וגו׳ עַד וְלֹא גָלוּ אֶת אָזְנָיו. מִי הָיוּ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אַבְנֵר וַעֲמָשָׂא הָיוּ. אָמְרוּ לֵיהּ. כְּלוּם אִית לָךְ עֲלֵינָן אֶלָּא הָדֵין זוֹנָרָה וְהָדֵין כלינירין. הָא טְרֵיפִין לָךְ. וְלֹא אָבוּ עַבְדֵי הַמֶּלֶךְ לִשְׁלוֹחַ אֶת יָדָם בְּכֹהֲנֵי יְי. וַיֹּאמֶר הַמֶּלֶךְ לְדוֹיֵיג. אָמַר רִבִּי יְהוּדָה בַּר פָּזִי. לְדוֹיֵג כְּתִיב. אָמְרוּ לוֹ. נִתְפַּשְׂתָּה כְדָג. אַתָּה עָבַרְתָּה רַבְּתָה. סוֹב אַתָּה וּפְגַע בַּכֹּהֲנֵי יי. וַיִּסֹּב דּוֹאֵג הָאֲדוֹמִי וַיִּפְגַּע בַּכֹּהֲנִים וגו׳. לֹא כֵן תַּנֵּי רִבִּי חִיָיה. אֵין מְמַנִּין שְׁנֵי כֹהֲנִים גְּדוֹלִים כְּאַחַת. אֶלָּא מְלַמֵּד שֶׁהָיוּ כוּלָּם רְאויִין לִהְיוֹת כֹּהֲנִים גְּדוֹלִים. כֵּיצַד נִתְרָחֵק. רִבִּי חֲנִינָה וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. חַד אָמַר. אֵשׁ יָצְאָה מִבֵּית קוֹדֶשׁ הַקָּדָשִׁים וְלִיהֲטָה סְבִיבוֹתָיו. וְחָרָנָה אָמַר. תַּלְמִידִים וַותִּיקִים נִזְדַּוְוגוּ לוֹ וְהָיוּ לְמֵידִים וְהוּא שָׁכַח. לְקַיֵים מַה שֶׁנֶּאֱמַר חַיִל בָּלַע וַיְקִיאֶנּוּ מִבִּטְנוֹ יוֹרִישֶׁינּוּ אֵל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Doëg was a man great in Torah. Israel came and asked David, does the showbread supersede the Sabbath²³¹ 21–22. Since it is stated in 21:7 that David was given showbread still hot when removed from the Tent of Meeting, it must have been on the Sabbath (*Lev.* 24:8). Since the High Priest earlier had indicated misgivings about giving him holy bread, he must have convinced the High Priest by learned arguments that what he asked for was permitted.? He told them, its arrangement supersedes the Sabbath, but neither its kneading nor its forming supersedes the Sabbath. Doëg was there and said, who is the one who comes to instruct in my presence²³² 1:2 (Note 94), *Ševiˋit* 6:1 (Notes 23–30).]? They told him, it is David ben Jesse. He went immediately and counseled Saul, the king of Israel, to kill the priests of Nob, the city of priests. This is what is written²³³. 22:17.: *The king said to the runners who stood by him, surround and kill the priests of the Eternal for they also are involved with David,* etc., up to *they did not inform me.* Who were they? Rebbi Samuel bat Rav Isaac said, they were Abner and Amasa. They told him, you have us indebted to you only for this belt²³⁴ and this כלינירין²³⁵ one should read כַלִינָרִין χαλινάριον “bridle”. Levy prefers to read כְלָנִידִין χλανίδιον “upper garment, blanket.” This fits better into the context. They tell the king that they do not need his salary.. Here they are torn for you. ²³³. 22:17.*The king’s servants did not want to kill the priests of the Eternal. The king said to Doyeg.* Rebbi Jehudah bar Pazi said, it is written *to Doyeg.* They told him, you are caught like a fish; you committed a great sin²³⁶. ²³⁷ 22:18. It is stated that Doeg slew 85 men wearing the *ephod,* a vestment by pentateuchal rules appropriate only for the High Priest.*Turn you and smite the priests of the Eternal. Doëg the Edomite turned and smote the priests,* etc. But did not Rebbi Ḥiyya state, “one does not appoint two High Priests together”? But this teaches that all of them were qualified for the High Priesthood. How was he removed²³⁸? Rebbi Ḥanina and Rebbi Joshua ben Levi: One said, fire came from the Holiest of Holies²³⁹. 21 makes it clear that there was a Holy Tent at Nob, even though the Ark was still at Qiryat Yearim. and burned around him. But the other said, competent students came to him, they were learning but he was forgetting²⁴⁰, to confirm what is written²⁴¹ 20:15.: *The property swallowed by him he throws up; God removes it from his belly.*

footnotes:
²³¹ The only place where Doëg is mentioned is 1S.
²³² It is implied that Doëg claimed status as the generations’s teacher. That would make asking anybody else for religious instruction in his presence a deadly sin [Gittin
²³³ 1S
²³⁴ Greek ζωνάριον, τό, “belt”.
²³⁵ According to Arukh,
²³³ 1S
²³⁶ In Chapter 21, he is called דואג, in Chapter 22 mostly דויג. This must be explained; the second form of the name is derived from דָּג “fish”. The episode is an illustration of the maxim that calumny (לָשׁוֹן הָרַע) is a deadly sin.
²³⁷ 1S.
²³⁸ What visible sign was given that he had no part in the Future World.
²³⁹ 1S
²⁴⁰ Babli 106b.
²⁴¹ Job.


###### Jerusalem Talmud Sanhedrin 10:2:20
[Jerusalem Talmud Sanhedrin 10:2:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:20)

אֲחִיתוֹפֶל אָדָם גּיבּוֹר בַּתּוֹרָה הָיָה. כָּתוּב וַיּוֹסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל שְׁלשִׁים אָלֶף. רִבִּי בְּרֶכְיָה בְשֵׁם רִבִּי אַבָּא בַּר כָּהֲנָא. תִּשְׁעִים אֶלֶף זְקֵינִים מִינָּה דָּוִד בְּיוֹם אֶחָד וְלֹא מִינָּה אֲחִיתוֹפֶל עִמָּהֶן. הָדָא הִיא דִכְתִיב וַיּוֹסֶף עוֹד דָּוִד אֶת כָּל בָּחוּר בְּיִשְׂרָאֵל שְׁלשִׁים אָלֶף. וַיֹּסֶף תַּלְתִּין. עוֹד תַּלְתְּין. וּפְשׁוּטֵיהּ דְקִרְיָיה תַּלְתִּין. הֲרֵי תִשְׁעִין. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבָּא דָוִד לָשֵׂאת אֶת אֲרוֹן בְּרִית יי לֹא נְשָׂאוֹ כַתּוֹרָה. וַיַּרְכִּיבוּ אֶת אֲרוֹן בְּרִית הָאֱלֹהִים עַל עֲגָלָה חֲדָשָׁה וגו׳. וַהֲוָה אֲרוֹנָא טְעִין כָּהֲנַיָא לְרוּמָא וּטְרִיף לוֹן לְאַרְעָא. טְעִין כָּהֲנַיָיא לְרוּמָא וּטְרִיף לוֹן לְאַרְעָא. שְׁלַח דָּוִד וְאַיְיתֵי לַאֲחִיתוֹפֶל. אֲמַר לֵיהּ. לֵית אַתְּ אֲמַר לִי מַה לְדֵין אֲרוֹנָא דּוּ טְעִין כָּהֲנַיָיא לְרוּמָא וּטְרִיף לוֹן לְאַרְעָא. טְעִין כָּהֲנַיָיא לְרוּמָא וּטְרִיף לוֹן לְאַרְעָא. אֲמַר לֵיהּ. שְׁלַח שְׁאוֹל לְאִילֵּין חֲכִימַיָּא דִמְנִיתָא. אֲמַר דָּוִד. מָאן דִּיְדַע לְמִיקְמְתָה וְלָא מִקְימָהּ יְהֵא סוֹפֵיהּ מִתְחַנְקָא. אֲמַר דָּבָר קוֹמוֹי וְהוּא קָאִים. הָדָא הִיא דִכְתִיב וַיְהִי כִּי צָעֲדוּ נוֹשְׂאֵי אֲרוֹן יְי שִׁשָּׁה צְעָדִים וַיִּזְבַּח שׁוֹר וּמְרִיא. רִבִּי חֲנִינָה וְרִבִּי מָנָא. חַד אָמַר. עַל כָּל צְעִידָה וּצְעִידָה שׁוֹר וּמְרִיא וּבְסוֹף שִׁבְעָה פָרִים וְשִׁבְעָה אֵלִים. וְחָרָנָה אָמַר. עַל כָּל צְעִידָה וּצְעִידָה שִׁבְעָה פָרִים וְשִׁבְעָה אֵלִים וּבְסוֹף שׁוֹר וְּמרִיא. אֲמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַאֲחִיתוֹפֶל. מִילָּה דִּמְיָינְקַיָיא אָמְרִין בִּכְנִישְׁתָּא בְּכָל יוֹם לָא אֲמַרְתְּ לֵיהּ. וְלִבְנֵי קְהָת לֹא נָתָן כִּי עֲבוֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָּׂאוּ. וְדָא אֲמַרְתְּ לֵיהּ. וְכֵן אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבָּא דָוִד לַחְפּוֹר תֵּימֶלְיוֹסִים שֶׁלְּבֵית הַמִּקְדָּשׁ חָפַר חֲמֵשׁ עֶשֶׂר מָאוָון דְּאַמִּין וְלֹא אַשְׁכַּח תְּהוֹמָא וּבְסוֹפָא אַשְׁכַּח חַד עָצִיץ וּבְעָא מִירְמִיתֵיהּ. אֲמַר לֵיהּ. לֵית אַתְּ יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. דֲּנָא הָכָא כְּבִישׁ עַל תְּהוֹמָא. אֲמַר לֵיהּ. וּמִן אֵימַת אַתְּ הָכָא. אֲמַר לֵיהּ. מִן שַׁעְתָּא דְּשַׁמַּע רַחֲמָנָא קָלֵיהּ בְּסִינַי אֲנֹכִי יי אֱלֹהֶיךָ רְעָדַת אַרְעָא וּשְׁקוֹעַת וַאֲנָא יְהִיב הָכָא כְּבִישׁ עַל תְּהוֹמָא. אַף עַל גַּב כֵּן לָא שְׁמַע לֵיהּ. כֵּיוָן דְּרִימֵיהּ סְלִיק תְּהוֹמָא וּבְעָא מַטְּפָא עַלְמָא. וַהֲוָה אֲחִיתוֹפֶל קָאִים תַּמָּן. אֲמַר. כְּדוֹן דָּוִד מִתְחַנֵּק וַאֲנָא מְלִיךְ. אֲמַר דָּוִד. מָאן דַּחֲכַם דִּיְדַע מְקִימְתֵּיהּ וְלָא מֵקִים לֵיהּ יְיֵא סוֹפֵיהּ מִתְחַנְקָא. אֲמַר מַה דַאֲמַר וְאוּקְמֵיהּ. הִתְחִיל דָּוִד אוֹמֵר שִׁירָה. שִׁיר הַמַּעֲלוֹת. שִׁיר לְמֵאָה עוֹלוֹת. עַל כָּל מֵאָה אַמָּה הָיָה אוֹמֵר שִׁירָה. אַף עַל גַּב כֵּן הֲוָה סוֹפֵהּ מִתְחַנְקְה. אָמַר רִבִּי יוֹסֵי. הָדָא הִיא דְמַתְלָא אָמְרָה. צָרִיךְ בַּר נַשׁ חֲשִׁישׁ עַל לְוָוטֵייהּ דְּרַבָּה אֲפִילוּ עַל מַגָּן. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר יִצְחָק. מְגִילָּה שֶׁמָּסַר שְׁמוּאֵל לְדָוִד אֲמָרָהּ אֲחִיתוֹפֶל בְּרוּחַ הַקּוֹדֶשׁ. וּמַה הֲוָה אֲחִיתוֹפֶל עֲבִיד. כַּד הֲוָה בַּר נַשׁ אֲזַל מִמְלַךְ בֵּיהּ בְּמִילָּה הֲוָה אֲמַר לֵיהּ. אַיְזִיל עֲבִיד כֵּן וְהָכֵן. וְאִין לֵית אַתְּ מְהֵימָן לִי אֲזֵל וּשְׁאִיל בְּאוּרִים וְתוּמִּים. וַהֲוָה אֲזַל שְׁאַל וּמַשְׁכַּח לֵיהּ כֵּן. הָדָא הִיא דִכְתִיב וַעֲצַת אֲחִיתוֹפֶל אֲשֶׁר יָעַץ בַּיָּמִים הָהֵם כַּאֲשֶׁר יִשְׁאַל וגו׳ אִישׁ קְרֵי וְלָא כְתִיב. לֹא יָכְלוּ הַכְּתוּבִים לִקְרוֹתוֹ אִישׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Aḥitophel was a man great in Torah. It is written²⁴² 6:1. The verse is written in military language but does not appear in a military context.: *David again assembled all young men in Israel, 30’000.* Rebbi Berekhiah in the name of Rebbi Abba bar Cahana²⁴³ 4(21),12(25); *Midrash Samuel* 24(5).: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them²⁴⁴. That is what is written: *David again assembled all young men in Israel, 30’000.* He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah²⁴⁸ 7:9.. *They moved the Ark of God’s Covenant on a new car*²⁴⁵. 6:3., etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written²⁴⁶. 6:13; *2 Chr.* 15:20. The two verses contradict one another.: *It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf*. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf²⁴⁷ 35b.. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: *to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder*²⁴⁸ 7:9.. But so you told him. ²⁴⁹ 53a; hinted at *Makkot* 11a. Similarly you find that when David started to excavate the foundations²⁵⁰ 6:2 Note 17. of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: *I am the Eternal, your God*²⁵¹. 20:2., the earth trembled and sank down, and I was put here to suppress the abyss²⁵² 3a, *Midrash Tehillim* 74 #4. The reference is to *Ps.*76:9: *The earth was fearful and quiet.* The earth was fearful because it was created on condition that Israel accept the Torah; when Israel accepted the Ten Commandments the earth became quiet since its continued existence was assured. The cover on the abyss sits on the waters of the Deluge (*Gen.*7:11).. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said²⁵³ and it was steady. David started to sing *a song of ascent,* a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing²⁵⁴ Berakhot 56a, *Makkot* 11a.. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit²⁵⁵ 28:11).. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct²⁵⁶ 3(4). (We do not find that the oracle could be used for anything but affairs of state.). That is what is written²⁵⁷. 16:23.: *The counsel of Aḥitophel which he gave in those days,* etc. *Man* is read but not written²⁵⁸ 37b.; the verses could not call him “a man.²⁵⁹ 3(4): “but an angel.””

footnotes:
²⁴² 2S.
²⁴³ Num. rabba
²⁴⁴ Justifying Ahitophel’s hatred of David. He had enough reason as Batseba’s grandfather.
²⁴⁸ Num.
²⁴⁵ 2S
²⁴⁶ 2S
²⁴⁷ To explain both verses (Note 246). Babli Sotah
²⁴⁸ Num.
²⁴⁹ Differently Babli Sukkah
²⁵⁰ Greek θεμελίωσις; cf. Sotah
²⁵¹ Ex
²⁵² Cf. Babli ˋAvodah zarah
²⁵³ A magical spell.
²⁵⁴ Babli
²⁵⁵ The blueprint for building the Temple (1Chr.
²⁵⁶ Midrash Tehillim
²⁵⁷ 2S
²⁵⁸ Babli Nedarim
²⁵⁹ In Midrash Tehillim


###### Jerusalem Talmud Sanhedrin 10:2:21
[Jerusalem Talmud Sanhedrin 10:2:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:21)

כֵּיצַד נִתְרָחֵק. וַאֲחִיתוֹפֶל רָאָה כִּי לֹא נֶעֶשְׂתָה עֲצָתוֹ וַיַּחֲבוֹשׁ אֶת חֲמוֹרוֹ וגו׳. שְׁלֹשָה דְבָרִים צִוָּה אֲחִיתוֹפֶל אֶת בָּנָיו. אָמַר לָהֶם. אַל תִּמְרְדוּ בְמַלְכוּת בֵּית דָּוִד. דְּאַשְׁכַּחְנַן דְּקוּדְשָׁא בְּרִיךְ הוּא נְסִיב לוֹן אַפִּין אֲפִילוּ בְּפַרְהֶסִיָּא. וְאַל תִּשְׂאוּ וְתִתְּנוּ עִם מִי שֶׁהַשָּׁעָה מְשַׂחֶקֶת לוֹ. וְאִם הָיְתָה הָעֲצֶרֶת בְּרוּרָה זִרְעוּ חִטִּים יָפוֹת. וְלָא יָדְעִין אִם בְּרוּרָה בְטַל וְאִם בְּרוּרָה בְשָׁרָב.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
How was he removed²³⁸? *When Aḥitophel saw that his counsel was not taken, he saddled his donkey*²⁶⁰ 17:23. He committed suicide; therefore his death could not scour off his sins, Note 29. A parallel to this paragraph is in the Babli, *Bava batra* 147a., etc. Three things did Aḥitophel command his sons: Do not rebel against the dynasty of David, since we find that the Holy One, praise to Him, shows them favor even when they acted brazenly²⁶¹. Do not have dealings with anybody who has a lucky streak²⁶². And if Pentecost was clear, sow wheat of the best quality²⁶³. But we do not know whether clear from dew or clear from *šarav*²⁶⁴..

footnotes:
²³⁸ What visible sign was given that he had no part in the Future World.
²⁶⁰ 2S.
²⁶¹ Greek παρρησία, as in the case of Batseba.
²⁶² Since the other party would win in court or in contract negotiations.
²⁶³ The next fall planting season.
²⁶⁴ The dry wind from the East, Arabic hamsin


###### Jerusalem Talmud Sanhedrin 10:2:22
[Jerusalem Talmud Sanhedrin 10:2:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:22)

גֵּיחֲזִי אָדָם גִּיבּוֹר בַּתּוֹרָה הָיָה. אֶלָּא שֶׁהָיוּ בוֹ שְׁלֹשָׁה דְבָרִים. עַיִן צָרָה וּפָרוּץ בָּעֶרְוָה וְלֹא הָיָה מוֹדֶה בִתְחִיַית הַמֵּתִים. עַיִן צָרָה. בְּשָׁעָה שֶׁהָיָה אֱלִישָׁע יְתִיב בְּתִינּוּיֵיהּ הֲוָה גֵיחֲזִי יְתִיב לֵיהּ עַל תִּרְעָא דְּתַלְמִידַיָיא חַמְיָין לֵיהּ וְאָמְרִין. גֵּיחֲזִי לָא עָאַל וַאֲנָן עָלִון. וַהֲוָה תַנָּייוֹ מִתְאֲמַר וּבַר נַשׁ לָא מִיתְהֲנֵי כְלוּם. כֵּיוָן שֶׁנִּתְרָחֵק מַה כְתִיב תַּמָּן. וַיֹּאמְרוּ בְנֵי הַנְּבִיאִים אֶל אֱלִישָׁע הִנֵּה נָא (וגו׳) הַמָּקוֹם אֲשֶׁר אֲנַחְנוּ יוֹשְׁבִים שָׁם לְפָנֶיךָ צַר מִמֶּנּוּ. לָא אַסְחִין אוּכְלוּסַיָיא דְּתַלְמִידַיָיא דַּהֲווֹן תַּמָּן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²⁶⁶ Geḥazi was great in Torah, but three things were the matter with him: He was grudging, dissolute in sexual matters, and denied the Resurrection of the Dead. Grudging. When Elisha sat and formulated his teachings, Geḥazi sat outside the door. The students saw him and said, Geḥazi did not find room inside, could we find room inside? His²⁶⁷ statements were said without anybody profiting from them. Once he was removed, what is written there? *The prophecy students said to Elisha* (etc.,) *the place where we are sitting is too narrow for us*²⁶⁸. 6:1, the verse immediately following Gehazi’s dismissal.. It does not contain the general population²⁶⁹ and the students who were there.

footnotes:
²⁶⁶ Babli 107b.
²⁶⁷ Elisha’s who had no listeners.
²⁶⁸ 2K
²⁶⁹ Greek ὄχλος, “multitude”.


###### Jerusalem Talmud Sanhedrin 10:2:23
[Jerusalem Talmud Sanhedrin 10:2:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:23)

וּפָרוּץ בָּעֶרְוָה. שֶׁכֵּן הַשּׁוּנָמִית אוֹמֶרֶת לְאִישָׁהּ הִנֵּה נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא עוֹבֵר עָלֵינוּ תָּמִיד. אָמַר רִבִּי יוֹנָה. הוּא קָדוֹשׁ וְאֵין תַּלְמִידוֹ קָדוֹשׁ. אָמַר רִבִּי אָבוּן. שֶׁלֹּא הִבִּיט בָּהּ מִיָּמָיו. וְרַבָּנִין דְּקַיְסָרִין אָמְרִין. שֶׁלֹּא רָאָת טִיפַּת קֶרִי עַל בְּגָדָיו מִיָּמָיו. אַמָּתֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמְרָה. אֲנָא הֲוִינָא מְשַׁזְּגָה מָנוֹי דְמָרִי. מִן יוֹמוֹי לָא חֲמִית מִילָּה בִישָׁא בְּמָאנוֹי דְמָרִי. כְּתִיב וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ. מָהוּ לְהָדְפָהּ. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. שֶׁנָּתַן יָדוֹ בְּהוֹד שֶׁבְּיוֹפְיָהּ. בֵּין דַּדֶּיהָ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²⁷⁰ 2:4 (Notes 81–85), *Lev. rabba*24(6). The text here seems to be original since only here (and *Lev. rabba*) the observation of R. Samuel bar Rav Isaac’s maid is given justification. Dissolute in sexual matters. For the woman of Shunem said to her husband: *Lo, I know that he is a holy man of God*²⁷¹4:9.. Rebbi Jonah said, he is holy, but his student is not holy. Rebbi Abun said, because he never looked at her. But the rabbis of Caesarea say, he never had an involuntary emission. The slave girl of Rebbi Samuel ben Rav Isaac said, I was washing my master’s garments. I never saw a bad thing on my master’s garments. It is written: *Geḥazi drew near to push her away*²⁷²4:27.. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

footnotes:
²⁷⁰ Yebamot
²⁷¹ 2K.
²⁷² 2K.


###### Jerusalem Talmud Sanhedrin 10:2:24
[Jerusalem Talmud Sanhedrin 10:2:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:24)

וְלֹא הָיָה מוֹדֶה בִתְחִיַית הַמֵּתִים. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבָּא אֱלִישָׁע לְהַחֲיּוֹת אֶת בְּנָהּ שֶׁלַּשׁוּנָמִית אָמַר לוֹ קַח מִשְׁעַנְתִּי בְיָדְךָ וָלֵךְ כִּי תִמְצָא אִישׁ לֹא תְבָרֲכֶנּוּ וְכִי יְבָרֶכְךָ אִישׁ לֹא תַעֲנֶנּוּ. וְהוּא לָא עֲבַד כֵּן אֶלָּא כַד פְּגַע בַּר נַשׁ בֵּיהּ וַאֲמַר לֵיהּ. מֵאַיִין וּלְאַיִין גֵּיחֲזִי. ווּ אֲמַר לֵיהּ. אֲנָא אֲזִיל מְחַיֶּה מֵתִים. ווּ אֲמַר לֵיהּ. לֵית דִּמְחַיֶּה מֵתִים אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא. דִּכְתִיב בֵּיהּ יְי מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל. אֲזַל לֵיהּ וְלָא עֲבַד כְּלוּם. חָזַר לְגַבֵּיהּ אֲמַר לֵיהּ. אֲנָא יְדַע אִילּוּ הֲוָה דָמִיךְ לָא הֲוָה מִיתְעַר עַל יָדָךְ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
And denied the Resurrection of the Dead. You find that at the time when Elisha came to resurrect the Shunamite’s son, he told him²⁷³ 4:29.: *Take my support staff in your hand and go, and if you meet a man do not greet him, or if a person greets you do not answer him.* But he did not do that, but when a person met him and asked, from where and to where, Geḥazi? He told him, I am going to resurrect the dead. This one would tell him, only the Holy One, praise to Him, can resurrect the dead, as it is written²⁷⁴2:6.: *The Eternal kills and gives life, brings down to the pit and lifts up.* He went there and did not do anything. He returned to him and said to him, I know that if he really were dead, he would not wake up through you.

footnotes:
²⁷³ 2K.
²⁷⁴ 1S.


###### Jerusalem Talmud Sanhedrin 10:2:25
[Jerusalem Talmud Sanhedrin 10:2:25](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:25)

אַתְּ מוֹצֵא בְשָׁעָה שֶׁבָּא נַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם אֶצֶל אֱלִישָׁע בָּא אֵלָיו בְּסוּסוֹ וּבְרִכְבּוֹ. אָמַר רִבִּי יוֹחָנָן. בְּסוּסוֹ כְתִיב. בְּעָא מִיתַּן לֵיהּ דְּהַב וּכְסַף אִסְטָלְוָון וּלְבוּשִׁין אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. וְלֹא קִיבֵּל עָלָיו. הָדָא הִיא דִכְתִיב וַיִּפְצַר בּוֹ לָקַחַת וַיְמָאֵן. אֲתַא גֵּיחֲזִי וַאֲמַר חַי יְי כִּי אִם רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה. מוּמָה כְתִיב. אֲזַל וּמָטָא בֵיהּ וּנְסַב מַה דִנְסַב וְאַטְמְרוֹן בְּעִילִיתֵיהּ. אֲתַא גַבֵּי אֱלִישָׁע. אֲמַר לֵיהּ. מֵאַיִין ולְאַיִין גֵּיחֲזִי. מֵיאַנְתָּה מַתַּן שְׂכָרָן שֶׁלַּצַּדִּיקִין. אָמַר לוֹ. לֹא הָלַךְ עַבְדְּךָ אָנֶה וָאָנָה. וַיֹּאמֶר לֹא לִיבִּי הָלַךְ כַּאֲשֶׁר הָפַךְ אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ הַעֵת לָקַחַת כֶּסֶף וְזָהָב הַעֵת לַקַּחַת אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת. לְפִיכָךְ צָרַעַת נַעֲמָן תִּדְבַּק בּוֹ. כְּתִיב וְאַרְבָּעָה אֲנָשִׁים הָיוּ מְצוֹרָעִים פֶּתַח הַשָּׁעַר וגו׳. וּמִי הָיוּ. רִבִּי יְהוּדָה בְשֵׁם רַב. גֵּיחֲזִי וּשְׁלֹשֶת בָּנָיו הָיוּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
You find [written] when Naˋaman, the army commander of the king of Aram, came to him with his horses and his chariot. Rebbi Joḥanan said, it is written *with his horse*²⁷⁵ in all sources of *2K.*5:9.. He wanted to give him gold and silver, stolas and garments, precious stones and pearls, but he did not accept. That is what is written²⁷⁶ 5:16.: *He insisted that he take, but he refused.* Geḥazi came and said, *by the living Eternal, if I would run after him and take anything from him*²⁷⁷.5:20; *Num. rabba* 7(6). The invocation of the Name in a dishonest enterprise is blasphemy.. “A defect” is written²⁷⁸ מומה “its defect” for *Qere*מְאוּמָה “anything” is not in Eastern (Aleppo and Peterburg) codices but it is an old Ashkenazic (Rashi *ad loc.*) and Provençal [*Num. rabba* 7(6)] tradition; cf. Y.S.R. Norzi, מנחת שי *ad loc.*. He went, met him, took what he took, and hid it in his upper storey. He came to Elisha, who asked him, *from where* to where, *Geḥazi*? You refused the reward of the just²⁷⁹! He answered²⁸⁰.5:23–24. In v. 24, Gehazi’s skin disease is declared hereditary., *your servant did not go here or there. But he said, did not my thoughts go when a man turned from his carriage towards you; is it time* to take silver and gold; is it time to take precious stones and pearls? Therefore, *Naˋaman’s skin disease shall cling to you.* It is written²⁸¹.7:3.: *Four men afflicted with skin disease were at the door of the gate.* Who were they? Rebbi²⁸² Jehudah. In the Babli (107b): R. Johanan. Jehudah in the name of Rav: They were Geḥazi and his three sons.

footnotes:
²⁷⁵ The actual Ketib
²⁷⁶ 2K.
²⁷⁷ 2K
²⁷⁸ A Ketib
²⁷⁹ He lost his reward in the Future World.
²⁸⁰ 2K
²⁸¹ 2K
²⁸² Read: Rav


###### Jerusalem Talmud Sanhedrin 10:2:26
[Jerusalem Talmud Sanhedrin 10:2:26](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:26)

כְּתִיב וַיָּבֹא אֱלִישָׁע דַּמֶּשֶׂק וּבֶן הֲדַד מֶלֶךְ אֲרָם חֹלֶה וגו׳. מָה אֲזַל בָּעֵי מֵיעֲבַד תַּמָּן. אֲזַל בָּעֵא מִקְרְבָא לְגֵיחֲזִי וְאַשְׁכְּחֵיהּ מוּחְלָט. מִיכָּן שֶׁדּוֹחִין בִּשְׂמֹאל וּמְקָרְבִין בְּיָמִין. אָמַר רִבִּי יוֹחָנָן. בַּחוּץ לֹא יָלִין גֵּר דְּלָתַיי לָאוֹרַח אֶפְתָּח. מִיכָּן שֶׁדּוֹחִין בִּשְׂמֹאל וּמְקָרְבִין בְּיָמִין. לֹא כְשֵׁם שֶׁעָשָׂה אֱלִישָׁע שֶׁדָּחָה אֶת גֵּיחֲזִי בִּשְׁתֵּי יָדָיו. שְׁנֵי חֳלָאִים חָלָה אֱלִישָׁע. אֶחָד כְּדֶרֶךְ הָאָרֶץ. וְאֶחָד שֶׁדָּחָה אֶת גֵּיחֲזִי.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
It is written²⁸³ 8:7.: *Elisha came to Damascus when Ben-Hadad the king of Aram was sick.* What did he come to do there? He went to bring back Geḥazi but found him absolutely impure²⁸⁴13:1–46) define two stages of the diagnosis. In the first one, the sufferer is quarantined (מֻסְגָּר). If he be found pure, a simple immersion in water will make him ritually pure. But if he was found impure after quarantine, he is *absolutely impure* and can regain purity only by the elaborate ceremony described in *Lev.* 14. For an inhabitant of the Northern kingdom, this would present almost insurmountable difficulties. (Naˋaman as a Gentile did not need any ceremony.) Elisha is faulted for not helping Gehazi to repent and regain his purity.. From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, *the stranger should not stay outside overnight; my doors I opened for the guest*²⁸⁵ 31:32.. From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses²⁸⁶ 13:14 it is mentioned that Elisha fell ill “with the sickness which would cause his death”. This implies that it was not his only sickness; he must have been sick at least twice.. One in the ways of the world, and one because he pushed Geḥazi away.

footnotes:
²⁸³ 2K.
²⁸⁴ Most rules of skin-disease (Lev.
²⁸⁵ Job
²⁸⁶ In the Babli 107b: three sicknesses; the two mentioned here and an additional one for sending the bears against the children. In 2K.


###### Jerusalem Talmud Sanhedrin 10:2:27
[Jerusalem Talmud Sanhedrin 10:2:27](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:2:27)

רִבִּי חֲנַנְיָה וְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּשָׁעָה שֶׁנִּמְנוּ וְאָמְרוּ. שְׁלשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא. יָצְתָה בַת קוֹל וְאָמְרָה הֲמֵעִמְּךָ יְשַׁלְמֶנָּה כִּי מָאַסְתָּ אֶלָּא כִּי אַתָּה תִבְחַר וְלֹא אָנִי וּמַה יָדַעְתָּ דַבֵּר. בִּיקְשׁוּ לְצָרֵף אֶת שְׁלֹמֹה עִמָּהֶן. בָּא דָוִד וְנִשְׁטַתֵּחַ לִפְנֵיהֶן. וְיֵשׁ אוֹמְרִים. אֵשׁ יָצָאת מִבֵּית קוֹדֶשׁ הַקָּדָשִׁים וְלִיהֲטָה סְבִיבוֹתֵיהֶם. הָדָר עִילָה. הֲוָה יְלִיף מַצְלִי וּמִתְעַנֶּה. כֵּיוָן שֶׁנִּמְנֶה עִמָּהֶן צְלִי וְלָא אִיתְעֲנִי. דּוֹרְשֵׁי רְשׁוּמוֹת אָמְרוּ. כּוֹלְּהֶם יֵשׁ לָהֶם חֵלֶק לְעוֹלָם הַבָּא. מַה טַעַם. לִי גִלְעָד וְלִי מְנַשֶּׁה אֶפְרַיִם מָעוֹז רֹאשִׁי יְהוּדָה מְחוֹקְקִי. מוֹאָב סִיר רַחְצִי עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי. לִי גִלְעָד זֶה אַחְאָב מֶלֶךְ יִשְׂרָאֵל שֶׁנָּפַל בְּרָמוֹת גִּלְעַד. לִי מְנַשֶּׁה כִשְׁמוּעוֹ. אֶפְרַיִם מָעוֹז רֹאשִׁי זֶה יָרָבְעַם בֶּן נְבָט אֶפְרָתִי. יְהוּדָה מְחוֹקְקִי זֶה אֲחִיתוֹפֶל. מוֹאָב סִיר רַחְצִי זֶה גֵיחֲזִי. עַל אֱדוֹם אַשְׁלִיךְ נַעֲלִי זֶה דוֹאֵג הָאֳדוֹמִי. אָמְרוּ יְשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹן כָּל הָעוֹלָמִים. מַה נַעֲבִיד וְדָוִד מַלְכָּא דְּיִשְׂרָאֵל מֵיקַל לוֹן. אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם. אֲמַר לוֹן. עָלַי לַעֲשׂוֹתָן רֵעִים אֵילּוּ לָאֵילּוּ. עֲלֵי פְלֶשֶׁת אֶתְרוֹעָע עָלַי פְּלֶשֶׁת הִתְרוֹעָעִי. עָלַי לְפַלֵּשׁ לָהֶם מַעֲשִׂים טוֹבִים וְלַעֲשׂוֹתָן רֵיעִים אֵילּוּ לָאֵילּוּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
²⁸⁷ 14(1). Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said²⁸⁸ 34:33., *does it pay for you that you oppose, that you choose, not I, and what can you say*²⁸⁹? They wanted to include Solomon with them²⁹⁰. David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? *Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe*²⁹¹ 60:9–10, 108:9–10.*. Mine is Gilead,* that is Ahab, king of Israel, who fell at Ramot Gilead. *Mine is Manasse,* its plain meaning. *Ephraim my main fortress,* that is Jeroboam ben Nevat the Ephraimite. *Jehudah is my scepter,* that is Aḥitophel. *Moab my washing trough,* that is Geḥazi²⁹². *At Edom I shall throw my shoe,* that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? *Men of blood and deceit shall not live to half of their days*²⁹³ 55:24. In the Babli, 69b, 106b, the verse is read as meaning that Doëg and Ahitophel did not live to age 35.! He told them, it is up to Me to make them friends one to the other. *For me Peleshet is friendly; to me Peleshet makes friends*²⁹⁴; it is up to Me to lead them to good deeds and to make them friends one to the other.

footnotes:
²⁸⁷ Num. rabba
²⁸⁸ Job
²⁸⁹ It is presumptuous for a human theologian to pretend to know God’s judgment.
²⁹⁰ Babli 104b.
²⁹¹ Ps.
²⁹² Whose sin was connected with Naˋaman’s washing.
²⁹³ Ps.
²⁹⁴ The root פלש in addition to “invade” can mean “to clear a path”.


###### Jerusalem Talmud Sanhedrin 10:3:1
[Jerusalem Talmud Sanhedrin 10:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:3:1)

**משנה:** דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין שֶׁנֶּאֱמַר לֹא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא אֲבָל עוֹמְדִין בַּדִּין. רַבִּי נְחֶמְיָה אוֹמֵר אֵילּוּ וָאֵילּו אֵינָן עוֹמְדִין בַּדִּין שֶׁנֶּאֱמַר עַל כֵּן לֹא יָקוּמוּ רְשָׁעִים בַּמִּשְׁפָּט וְחַטָּאִים בַּעֲדַת צַדִּיקִים. עַל כֵּן לֹא יָקוּמוּ רְשָׁעִים בַּמִּשְׁפָּט זֶה דּוֹר הַמַּבּוּל. וְחַטָּאִים בַּעֲדַת צַדִּיקִים אֵלּוּ אַנְשֵׁי סְדוֹם. אָמְרוּ לוֹ בַּעֲדַת צַדִּיקִים אֵינָן עוֹמְדִין אֲבָל עוֹמְדִין הֵן בַּעֲדַת רְשָׁעִים.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The generation of the Deluge has no part in the World to Come and they do not stand in judgment, as it is said²⁹⁶ 6:3.: *My Spirit shall not judge man forever.* The people of Sodom have no part in the World to Come but they stand in judgment. Rebbi Neḥemiah says, neither of them stands in judgment, as it is said²⁹⁷ 1:5.: *Therefore, evildoers shall not rise in judgment, nor sinners in the company of the just. Therefore, evildoers shall not rise in judgment,* that is the generation of the Deluge, *nor sinners in the company of the just,* these are the people of Sodom. They said to him, in the company of the just they will not rise; they will stand in the company of evildoers.

footnotes:
²⁹⁶ Gen.
²⁹⁷ Ps.


###### Jerusalem Talmud Sanhedrin 10:3:2
[Jerusalem Talmud Sanhedrin 10:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:3:2)

**הלכה:** דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא. וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. מַה טַעַם. וַיִּמַח אֶת כָּל הַיְקוּם בָּעוֹלָם הַזֶּה. וַיִּמָּחוּ מִן הָאָרֶץ לְעָתִיד לָבוֹא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The generation of the Deluge has no part in the World to Come,” and will not see the future²⁹⁸. What is the reason? ²⁹⁹. 7:23.*He wiped off all that was standing* in this world; *they were wiped off from the Land*³⁰⁰, in the future.

footnotes:
²⁹⁸ In contrast to most other sinners whose souls will take part in Eternal Life after having been punished for their sins, these souls will be completely destroyed. Babli 108a.
²⁹⁹ Gen
³⁰⁰ The double mention of “wiping off” in one verse implies that each of them must have another object. In Psalms, “the Land” usually refers to the Future Life; the Land of the Living to Paradise, the Land without attribute to the Netherworld.


###### Jerusalem Talmud Sanhedrin 10:3:3
[Jerusalem Talmud Sanhedrin 10:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:3:3)

תַּנֵּי. רִבִּי נְחֶמְיָה אוֹמֵר. מְמַשְׁמַע שֶׁנֶּאֱמַר לֹא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם. רִבִּי יְהוּדָה אוֹמֵר. לֹא יָדוֹן לוֹ רוּחִי. שֶׁאֵינִי נוֹתֵן רוּחִי בָהֶם בְּשָׁעָה שֶׁאֲנִי נוֹתֵן רוּחִי בִּבְנֵי אָדָם. רִבִּי שִׁמְעוֹן אוֹמֵר. לֹא יָדוֹן לֹו רוּחִי. שֶׁאֵינִי נוֹתֵן רוּחִי בָהֶם בְּשָׁעָה שֶׁאֲנִי נוֹתֵן מַתַּן שְׂכָרָן שֶׁלַּצַּדִּיקִים. אֲחֵרִים אוֹמְרִים. לֹא יָדוֹן לוֹ רוּחִי. שֶׁאֵינִי מַחֲזִירָהּ לִנְדָנָהּ. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. עִיקָּר זְרִיבָתָן לַחוֹלְטָנִית. מַה טַעַם. בְּעֵת יְזוֹרְבוּ נִצְמָתוּ בְּחוּמּוֹ נִדְעֲכוּ מִמְּקוֹמָם. מָהוּ בְּחוּמּוֹ. בְּרִיתוּחָן. אָמַר רִבִּי יוֹחָנָן. כָּל טִיפָּה וְטִיפָּה שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד עֲלֵיהֶן הָיָה מַרְתִּיחָהּ בְּתוֹךְ גֵּיהִנָּם וּמוֹרִידָהּ עֲלֵיהֶן. הָדָא הִיא דִכְתִיב בְּחוּמּוֹ נִדְעֲכוּ מִמְּקוֹמָם. יְהוּדָה בֵּירִבִּי חִזְקִיָּה וְרִבִּי אָמְרִין. הַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת הָרְשָׁעִים בָּגֵיהִנָּם שְׁנֵים עָשָׂר חוֹדֶשׁ. כַּתְּחִילָּה הוּא מַכְנִיס בָּהֶן חֲכָךְ וְאַחַר כָּךְ הוּא מַכְנִיסָן לָאוֹר וְהֵן אוֹמְרִים. הוֹי הוֹי. וְאַחַר כָּךְ הוּא מַכְנִיסָן לְשֶׁלֶג וְהֵן אוֹמְרִים. וַוי וַוי. מַה טַעַם. וַיָּעֲלֵינִי מִבּוֹר שָׁאוֹן מִטִּיט הַיָּוֵן. מָהוּ מִטִּיט הַיָּוֵן. מְקוֹם שֶׁהֵן אוֹמְרִין בּוֹ הוֹי. וִיקַבְּלוּ דִינָם וִיהֵא לָהֶן חֵלֶק לָעוֹלָם הַבָּא. עַל שֵׁם וְלֵץ לֹא שָׁמַע גְּעָרָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³⁰¹26(6),28(3). It was stated: Rebbi Neḥemiah says, one understands it from what was said²⁹⁶ 6:3. *My Spirit shall not judge man forever.* Rebbi Jehudah says, *My Spirit shall not judge him,* for I shall not give My Spirit into them when I shall give My Spirit into people³⁰². Rebbi Simeon says, *My Spirit shall not judge him,* for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, *My Spirit shall not judge him*, I shall not bring it back into its sheath³⁰³. Rebbi Joshua ben Levi said, mainly their³⁰⁴ scalding was parboiling. What is the reason? *At the time when they were scalded they shrank; in its heat they disappear from their place*³⁰⁵6:17.. What is *in its heat*? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them³⁰⁶ 28(9) [M. Sokoloff, *The Geniza Fragments of Bereshit Rabba*(Jerusalem 1982) p. 120].. That is what is written, *in its heat they disappear from their place.* Jehudah ben Rebbi Ḥizqiah and Rebbi³⁰⁷2:10, the Babli, *Šabbat* 33b, and *Thr. rabba*1(42), the statement is anonymous. In *Gen. rabba* 28(7) it is attributed to R. Johanan, a student of Hizqiah.
The statement is the basis of the rule that prayers for deceased parents may be said only for 11 months, so as not to declare one’s parents as evildoers. said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? *He brought me up from the noisy pit, from miry mud*³⁰⁸ 40:3.. What is *from* יָוֶן *mud*? From a place where one says woe. Why could they not receive their punishment³⁰⁹ and then take part in the World to Come? Because *the scoffer will not hear rebuke*³¹⁰.

footnotes:
³⁰¹ Babli 108a, Tosephta 13:6, Gen. rabba
²⁹⁶ Gen.
³⁰² At the resurrection. The interpretations differ in formulation, not in meaning.
³⁰³ In the container where souls are kept to be born or resurrected.
³⁰⁴ The generation of the flood.
³⁰⁵ Job
³⁰⁶ Gen. rabba
³⁰⁷ Probably one should read “Jehudah and Hizqiah, the sons of R. Hiyya”, or a name in missing here. In Mishnah Idiut
³⁰⁸ Ps.
³⁰⁹ This refers to the statement of the Mishnah that the people of the Deluge have no part in the World to Come, i. e., that their souls were destroyed.
³¹⁰ Since the goal of punishment is reform, punishment of scoffers is useless. Their souls, instead of being punished, must be destroyed.


###### Jerusalem Talmud Sanhedrin 10:3:4
[Jerusalem Talmud Sanhedrin 10:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:3:4)

אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. מַאי טַעֲמָא. וְאַנְשֵׁי סְדוֹם רָעִים וְחַטָּאִים לַיי מְאֹד. רָעִים וְחַטָּאִים בָּעוֹלָם הַזֶּה. לַיי מְאֹד לְעָתִיד לָבוֹא. דָּבָר אַחֵר. רָעִים אֵילּוּ לָאֵילּוּ. וְחַטָּאִים בְּגִילּוּי עֲרָיוֹת. לַיי בַּעֲבוֹדָה זָרָה. מְאֹד בִּשְׁפִיכוּת דָּמִים.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³¹¹“The people of Sodom have no part in the World to Come,” and they will not see the future. What is the reason? *The people of Sodom were very evil and sinful against the Eternal*³¹² 13:13.*. Evil and sinful* in this world, *against the Eternal very much* in the future. ³¹³ 41(10). Another explanation. *Evil* against one another, *and sinful* in incest and adultery, *against the Eternal* in foreign worship, *very much* in spilling blood.

footnotes:
³¹¹ Babli 109a; Tosephta 13:8. The paragraph also is part of the Mishnah in the Babli and the independent Mishnah mss. not from the Maimonides tradition.
³¹² Gen.
³¹³ Gen. rabba


###### Jerusalem Talmud Sanhedrin 10:4:1
[Jerusalem Talmud Sanhedrin 10:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:4:1)

**משנה:** דּוֹר הַמִּדְבָּר אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא וְאֵין עוֹמְדִין בַּדִּין שֶׁנֶּאֱמַר בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר עֲלֵיהֶם הוּא אוֹמֵר אִסְפוּ לִי חֲסִידָי כּוֹרְתֵי בְרִיתִי עֲלֵי זָבַח. עֲדַת קוֹרַח אֵינָהּ עֲתִידָה לַעֲלוֹת שֶׁנֶּאֱמַר וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר עֲלֵיהֶם הוּא אוֹמֵר יְיָ מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The generation of the desert has no part in the World to Come, as it is said³¹⁴ 14:35. The argument in the longer text of the Mishnah in the Babli is reproduced here at the start of the Halakhah. In all these cases, the double emphasis in the verse is interpreted that the first expression refers to this world, the second to the World to Come.: *in this desert they shall be terminated and there they will die,* the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says³¹⁵ 50:5., *assemble for Me My lovely ones, who sealed My Covenant by a sacrifice*³¹⁶ 24:1–9 guaranteed their eternal life. Since R. Aqiba war R. Eliezer’s student, the inversion of the chronological order clearly indicates that the latter’s opinion is accepted as practice..
The band of Korah will not be resurrected in the future, as it is said³¹⁷ 16:33. *the earth covered them; they were lost from among the congregation,* the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says⁹³. 2:6. She was married to a descendant of Korah’s (*2 Chr*. 6:18–23)., *the Eternal kills and brings to life, He sends down into the pit and raises up.*

footnotes:
³¹⁴ Num.
³¹⁵ Ps.
³¹⁶ The ceremony described in Ex.
³¹⁷ Num.
⁹³ 1S


###### Jerusalem Talmud Sanhedrin 10:4:2
[Jerusalem Talmud Sanhedrin 10:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:4:2)

**הלכה:** דּוֹר הַמִּדְבָּר אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ. יִתַּמּוּ בָּעוֹלָם הַזֶּה. וְשָׁם יָמוּתוּ לְעָתִיד לָבוֹא. וְכֵן הוּא אוֹמֵר. אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֻיאוּן אֶל מְנוּחָתִי. דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר עֲלֵיהֶם הוּא אוֹמֵר אִסְפוּ לִי חֲסִידָיי כּוֹרְתֵי בְרִיתִי עֲלֵי זָבַח. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. נִשְׁבַּעְתִּי וָאֲקַיֵימָה. פְּעָמִים שֶׁאֵינוֹ מְקַיֵים. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. כָּתוּב אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי. בְּאַפִּי נִשְׁבַּעְתִּי חוֹזֵר אֲנִי בִי. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר. עֲלֵיהֶם הוּא אוֹמֵר אִסְפוּ לִי חֲסִידָיי וגו׳. חֲסִידָיי שֶׁעָשׂוּ עִמִּי חֶסֶד. כּוֹרְתֵי בְרִיתִי שֶׁנִּכְרְתוּ עַל יָדִי. עֲלֵי זָבַח שֶׁעִילּוּ אוֹתִי וְנִזְבְּחוּ עַל שְׁמִי. תַּנֵּי. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. עַל הַדּוֹרוֹת הַלָּלוּ הוּא אוֹמֵר וּפְדוּיֵי יְי יְשׁוּבוּן. רִבִּי אוֹמֵר. אֵילּוּ וָאֵילּוּ יֵשׁ לָהֶן חֵלֶק לָעוֹלָם הַבָּא. וּמַה טַעַם. וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאוֹּבְדִים בְּאֶרֶץ אַשּׁוּר. אֵילּוּ עֲשֶׂרֶת הַשְּׁבָטִים. וְהַנִּידָּחִים בְּאֶרֶץ מִצְרָיִם זֶה דוֹר הַמִּדְבָּר. אֵילּוּ וָאֵילּוּ וְהִשְׁתַּחֲווּ לַיי בְּהַר הַקּוֹדֶשׁ וּבִירוּשָׁלָיִם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** ³¹⁸“The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: *in this desert they shall be terminated and there they will die. In this desert they shall be terminated,* in this world, *and there they will die, in the future;* and so He says³¹⁹ 95:11., *what I swore in My rage, lest they come to My rest,* the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, *assemble for Me My lovely ones, who sealed My Covenant by a sacrifice.* Rebbi Joshua said, *I swore and I shall keep it*³²⁰ 119:106; cf. *Eccl. rabba* 10(23) *ad*10:20. In a more adequate context the verse is quoted in *Hagigah* 1:8.; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: *what I swore in My rage;* I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says *assemble Me My lovely ones,* who performed acts of love for Me³²¹ 2:1, the Exodus is described as an act of love of God.. *The executors of My Covenant,* who were extirpated by Me. *By sacrifice,* they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says³²² 35:10., *those freed by the Eternal shall return.* Rebbi says, these and those³²³ have part in the World to Come. What is the reason? ³²⁴ 27:13; cf. *Eccl. rabba* 1(20).*It* *shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come,* these are the Ten Tribes, *and those displaced in the land of Egypt,* that is the generation of the desert. These and those *will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.*

footnotes:
³¹⁸ Babli 110b, Tosephta 13:9–12.
³¹⁹ Ps.
³²⁰ Ps.
³²¹ In Jer.
³²² Is.
³²³ The generation of the desert and the Ten Tribes (Mishnah 6).
³²⁴ Is.


###### Jerusalem Talmud Sanhedrin 10:4:3
[Jerusalem Talmud Sanhedrin 10:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:4:3)

עֲדַת קֹרַח אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. מַה טַעַם. וַתְּכַס עֲלֵיהֶם הָאָרֶץ בָּעוֹלָם הַזֶּה. וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל לְעָתִיד לָבוֹא. תַּנֵּי. רִבִּי יְהוּדָה בֶּן בְּתֵירָה אוֹמֵר. מִמַּשְׁמַע שֶׁנֶּאֱמַר תָּעִיתִי כְּשֶׂה אֹבֵד בַּקֵּשׁ עַבְדֶּךָ. מָה אֲבֵידָה הָאֲמוּרָה לְהַלָּן סוֹפָהּ לְהִתְבַּקֵּשׁ אַף אֲבֵידָה הָאֲמוּרָה כָאן עֲתִידָה לְהִתְבַּקֵּשׁ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³²⁵ 109b, *Tosephta* 13:9. The band of Korah will not have part in the Future World and not be resurrected in the future. What is the reason? ³¹⁷ 16:33.*The desert covered them,* in this world; *they were lost from among the congregation,* in the future. It was stated: Rebbi Jehudah ben Bathyra says, one understands from what is said, *I erred like a lost sheep; look after Your servant*³²⁶. 119:176., that just as the lost object mentioned there at the end will be searched for, so also the lost object mentioned here at the end will be searched for³²⁷.

footnotes:
³²⁵ Babli
³¹⁷ Num.
³²⁶ Ps
³²⁷ By the doctrine of invariability of lexemes.


###### Jerusalem Talmud Sanhedrin 10:4:4
[Jerusalem Talmud Sanhedrin 10:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:4:4)

מִי נִתְפַּלֵּל עֲלֵיהֶן. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מֹשֶׁה נִתְפַּלֵּל עֲלֵיהֶן. יְחִי רְאוּבֵן וְאַל יָמוֹת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חַנָּה נִתְפַּלְלָה עֲלֵיהֶן. הִיא דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רִבִּי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. כָּךְ הָיְתָה עֲדָתוֹ שֶׁלְּקֹרַח שׁוֹקַעַת וְיוֹרֶדֶת עַד שֶׁעָמְדָה חַנָּה וְנִתְפַּלְלָה עֲלֵיהֶן וְאָמְרָה יְי מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, *Reuben shall live and not die*⁹¹. 33:6, this refers to Datan and Abiram from the tribe of Reuben.. ⁹² ed. Buber 5(12). Rebbi Joshua ben Levi said, Hannah prayed for them. This follows Rebbi Joshua ben Levi, as Rebbi Joshua ben Levi said: Korah’s band was continuously sinking until Hannah stood up and said⁹³. 2:6. She was married to a descendant of Korah’s (*2 Chr*. 6:18–23)., *the Eternal kills and brings to life, He sends down into the pit and lifts up.*

footnotes:
⁹¹ Deut
⁹² Midrash Shemuel
⁹³ 1S


###### Jerusalem Talmud Sanhedrin 10:5:1
[Jerusalem Talmud Sanhedrin 10:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:5:1)

**משנה:** עֲשֶׂרֶת הַשְּׁבָטִים אֵינָן עֲתִידִין לַחֲזוֹר שֶׁנֶּאֱמַר וַיַּשְׁלִיכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה. מָה הַיּוֹם הַזֶּה הוֹלֵךְ וְאֵינוֹ חוֹזֵר אַף הֵן הוֹלְכִין וְאֵינָן חוֹזְרִין דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר כַּיּוֹם הַזֶּה מָה הַיּוֹם מַאֲפִיל וּמֵאִיר אַף הֵן כְּשֶׁהָיָה אֲפֵלָה לָהֶן עֲתִידָה לֵיאוֹר לָהֶן:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The Ten Tribes will not return in the future, as it is said³²⁸ 29:27., *He threw them into another country like this day.* As this day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Eliezer says, *like this day,* as the day gets dark and then light, so also they for whom there was darkness there will be light in the future.

footnotes:
³²⁸ Deut.


###### Jerusalem Talmud Sanhedrin 10:5:2
[Jerusalem Talmud Sanhedrin 10:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:5:2)

**הלכה:** עֲשֶׂרֶת הַשְּׁבָטִים כול׳. עֲשֶׂרֶת הַשְּׁבָטִים אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא וְאֵינָן רוֹאִין לְעָתִיד לָבוֹא. מַה טַעַם. וַיַּשְׁלִיכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה. מָה הַיּוֹם הוֹלֵךְ וְאֵינוֹ חוֹזֵר אַף הֵן הוֹלְכִין וְאֵינָן חוֹזְרִין דִּבְרֵי רִבִּי עֲקִיבָה. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר אִכּוֹס אָמַר מִשּׁוּם רִבִּי שִׁמְעוֹן. אִם הָיוּ מַעֲשֵׂיהֶן כַּיּוֹם הַזֶּה אֵינָן חוֹזְרִין וְאִם לָאו חוֹזְרִין הֵן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The Ten Tribes,” etc. ³³⁰ The Ten Tribes have no part in the World to Come, and will not see the future. What is the reason? *He threw them into another country like this day.* As the day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Simeon ben Jehudah from Kefar-Ikos said in the name of Rebbi Simeon: If their behavior remains as on this day, they will not return; otherwise, they will return.

footnotes:
³³⁰ Babli 110b, Tosephta 13:12.


###### Jerusalem Talmud Sanhedrin 10:5:3
[Jerusalem Talmud Sanhedrin 10:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:5:3)

רִבִּי חִזְקִיָּה רִבִּי אָבָּהוּ בְשֵׁם רִבִּי לָעְזָר. אִם בָּאִין הֵן גֵּירֵי צֶדֶק לְעָתִיד לָבוֹא אַנְטוֹלִינוּס בָּא בְרֹאשׁ כּוּלָּם. מָה אַתְּ שְׁמַע מִינָּהּ. שֶׁרָאוּ אוֹתוֹ יוֹצֵא בְמִנְעַל פָּחוּת בְּיוֹם הַכִּיפּוּרִים. אַתְּ שְׁמַע מִינָּהּ שֶׁכֵּן אֲפִילוּ יְרֵיאֵי שָׁמַיִם יוֹצְאִין בְּכָךְ. אִית מִילִּין אָמְרִין דְּלָא אִיתְגַּיַיר אַנְטוֹלִינוּס. וְאִית מִילִּין אָמְרִין שֶׁנִּתְגַּיַיר אַנְטוֹלִינוּס. אַנְטוֹלִינוּס אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. חֲמִי מֵיכְלָתִי לִי מִן לִיוְיָתָן בְּעָלְמָא דַאֲתִי. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. מִן אִימֶּר פִּיסְחָא לָא אוֹכְלְתָנִי וּמִן לִיוְיָתָן אַתְּ מֵיכְלָתִי לְעָלְמָא דַאֲתִי. אֲמַר לֵיהּ. וּמַה נַעֲבִיד לָךְ וּבְאִימֶּר פִּיסְחָא כְתִיב וְכָל עָרֵל לֹא יֹאכַל בּוֹ. הָדָא אָמְרָה דְּלָא אִיתְגַּיַיר אַנְטוֹלִינוּס. כֵּיוָן דִּשְׁמַע כֵן אֲזַל וְגִיֵיר גַּרְמֵיהּ. אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. חֲמִי גְזֵירָתִי. אֲמַר לֵיהּ. בְּדִידִי לָא אִיסְתַּכְּלִית מִן יוֹמוֹי וּבְדִידָךְ אֲנָא מִסְתַּכְּלָא. הָדָא אָמְרָה דְּאִיתְגַּיַיר אַנְטוֹנִינוּס. וְלָמָּה נִקְרָא רַבֵּינוּ הַקָּדוֹשׁ. שֶׁלֹּא הִבִּיט בְּמִילָתוֹ מִיָּמָיו. וְלָמָּה נִקְרָא שְׁמוֹ נָחוּם אִישׁ קְדוֹשׁ קְדוֹשִׁים. שֶׁלֹּא הִבִּיט בְּצוּרַת מַטְבֵּעַ מִיָּמָיו. אַנְטוֹלִינוּס אֲתַא גַבֵּי רִבִּי. אֲמַר לֵיהּ. צְלִי עָלַי. אֲמַר לֵיהּ. יְשֵׁיזְבִינָךְ מִן הָדָא צִינְּתָא. דִּכְתִיב לִפְנֵי קָרָתוֹ מִי יַעֲמוֹד. אֲמַר לֵיהּ. רִבִּי. לֵית הָדָא צְלוּ יַתִּיר. כִּסִּיתִּיךְ תַּכְסֶה וְהָא צִינְּתָא אָזְלָה. אֲמַר לֵיהּ. יְשֵׁזְבִינָךְ מִן הָדֵין שׁוּרְבָא דִּנְפַק בָּעָלְמָא. אֲמַר לֵיהּ. הָא צְלוּ. כְּדוֹן תִּשְׁתַּמַּע צְלוּתֵךְ. דִּכְתִיב וְאֵין נִסְתָּר מֵחַמָּתוֹ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³³¹9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come.
A parallel, in slightly different order, is in *Megillah* 1:13. For the first sentence, cf. *Lev. rabba* 3(20), *Midrash Ps.* 22(29). Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement³³², what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan³³³ 22(7), Babli *Bava batra*74b–75a. in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that *no uncircumcised man may eat from it*³³⁴ 12:48.. This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked³³⁵ 1:13 (72b l.57, 3:3 74a l.39); *Avodah zarah* 3:1 (42c l.5); Babli *Šabbat* 118b, *Pesahim* 104a; the text here is copied by Tosaphot *Ketubot*30a *s.v*. הכל., and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies³³⁶? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written³³⁷ 147:17., *who can withstand His cold*? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written³³⁸ 19:7., *nothing is hidden from His heat.*

footnotes:
³³¹ It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilaim
³³² The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same.
³³³ The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba
³³⁴ Ex.
³³⁵ It is indecent to look at sexual organs. References to this insert are Megillah
³³⁶ An otherwise unknown personality.
³³⁷ Ps.
³³⁸ Ps.


###### Jerusalem Talmud Sanhedrin 10:5:4
[Jerusalem Talmud Sanhedrin 10:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:5:4)

רִבִּי יוֹחָנָן אָמַר. עֲדָתוֹ שֶׁלְּיוֹחָנָן בֶּן קָרֵחַ אֵין לָהֶן חֵלֶק לְעוֹלָם הַבָּא. מַה טַעַם. בַּיי בָּגָדוּ כִּי בָנִים זָרִים יָלָדוּ עַתָּה יֹאכְלֵם חוֹדֶשׁ אֶת חֶלְקֵיהֶם.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ³³⁹ 42. has no part in the World to Come. What is the reason? *They were traitors to the Eternal for they produced foreign children. Now a new Moon shall eat their parts*³⁴⁰ 5:7..

footnotes:
³³⁹ Who flouted Jeremiah’s advice and fled to Egypt, 2K.
³⁴⁰ Hos.


###### Jerusalem Talmud Sanhedrin 10:5:5
[Jerusalem Talmud Sanhedrin 10:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:5:5)

רִבִּי לָעְזָר וְרִבִּי יְהוּדָה. חַד אָמַר. לֹא גָלוּ עַד שֶׁנַּעֲשׂוּ עֲרֵילִים. וְחָרָנָה אָמַר. לֹא גָלוּ עַד שֶׁנַּעֲשׂוּ מַמְזֵירִים. מָאן דְּאָמַר. עֲרֵילִים. לַמִּילָה וּלְמִצְוֹת. וּמָאן דְּאָמַר. מַמְזֵירִים. מֵאֲבוֹתֵיהֶם. אָמַר רִבִּי יוֹחָנָן. לֹא גָלוּ יִשְׂרָאֵל עַד שֶׁנַּעֲשׂוּ עֶשְׂרִים וְאַרְבַּע כִּיתּוֹת שֶׁלְּמִינִים. מַה טַעֲמָא. בֶּן אָדָם שׁוֹלֵחַ אֲנִי אוֹתְךָ אֶל בְּנֵי יִשְׂרָאֵל אֶל גּוֹיִם הַמּוֹרְדִים אֲשֶׁר מָרְדוּ בִי. אֶל גּוֹי הַמּוֹרֵד אֵין כָּתוּב כָּאן אֶלָּא אֶל גּוֹיִם הַמּוֹרְדִים אֲשֶׁר מָרְדוּ בִי הֵמָּה וַאֲבוֹתֵיהֶם פָּשְׁעוּ בִי עַד הַיּוֹם הַזֶּה. רִבִּי בֶרֶכְיָה וְרִבִּי חֶלְבּוֹ בְשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. לְשָׁלֹש גָּלִיּוֹת גָּלוּ יִשְׂרָאֵל. אַחַת לִפְנִים מִנְּהַר סַנְבַּטְיוֹן וְאֶחָד לְדַפְנֵי שֶׁלְּאַנְטִוֹכְיָא וְאַחַת שֶׁיָּרַד עֲלֵיהֶם הֶעָנָן וְכִיסָּה אוֹתָם. כְּשֵׁם שֶׁגָּלוּ לְשָׁלֹש גָּלִיּוֹת כָּךְ גָּלוּ שֵׁבֶט רְאוּבֵן וְגָד וַחֲצִי שֵׁבֶט מְנַשֶּׁה לְֹשָלֹש גָּלִיּוֹת. מַה טַעַם. בְּדֶרֶךְ אֲחוֹתֵךְ הָלָכְתְּ וְנָתַתִּי כוֹסָהּ בְּיָדֵךְ. וּכְשֶׁהֵן חוּזְרִין הֵן חוּזְרִין מִשָּׁלֹש גָּלִיּוֹת. מַה טַעַם. לֵאמֹר לַאֲסוּרִים צֵאוּ אֵילּוּ שֶׁגָּלוּ לִפְנִים מִנְּהַר סַנְבַּטְיוֹן. לַאֲשֶׁר בַּחוֹשֶׁךְ הִגָּלוּ אֵילּוּ שֶׁיָּרַד עֲלֵיהֶן הֶעָנָן וְכִיסָּה אוֹתָם. עַל דְּרָכִים יִרְעוּ וּבְכָל שְׁפָיִים מַרְעִיתָם אֵילּוּ שֶׁגָּלוּ לְדַפְנָא שֶׁלְּאַנְטִוֹכְיָא.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised³⁴¹. The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments³⁴². But he who says bastards, from their fathers³⁴³. Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? *Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me*³⁴⁴ 2:3.. It is not written “to a rebellious people” but *to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day.* Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas³⁴⁵ 35:11), the plural implies that it counts for at least two, for a total of at least 24. Possibly this is a take-off on the multiplicity of Christian sects.: one inside the river Sanbation³⁴⁶ XXXI,2; *Sanhedrin* 65b; *Gen. rabba* 11(6),73(5); *Pesiqta rabbati* 23 [ed. Ish-Shalom Note 79]., one to Daphne of Antiochia³⁴⁷, and one on whom the Cloud³⁴⁸14:19) and Temple (*1K.* 8:10–11). descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? *You went in the way of your sister and I gave her cup into your hand*³⁴⁹. 23:31.. So when they return, they will return from three diasporas. What is the reason? ³⁵⁰ 49:9.*To tell the prisoners, leave,* those who were exiled inside the river Sanbation; *those in darkness, become visible,* those upon whom the Cloud descended and covered them; *on the roads they are grazing and on all plains is their pasturage,* those who were exiled to Daphne of Antiochia.

footnotes:
³⁴¹ After a digression, one returns to the Ten Tribes.
³⁴² The question is whether people suspected of being descendants of the Ten Tribes, who did not join in the return of Judeans and who clearly will not follow rabbinic rules for marriage and divorce, can be allowed to marry rabbinic Jewish partners. The first opinion states that while they cannot be expected to follow biblical commandments, they are eligible as marriage partners once their Israelite identity is ascertained or they undergo regular conversion (even if this is intrinsically futile for descendants of Jews in the female line.)
³⁴³ In this opinion, all descendants of the Ten Tribes are barred from marrying Jewish partners other than bastards or proselytes.
³⁴⁴ Ez.
³⁴⁵ Since each tribe is called גּוֹי “a people” (Gen.
³⁴⁶ A river which stops flowing on the Sabbath. Plinius, Hist. nat.
³⁴⁷ Site of an Aphrodite shrine of famously ill repute. Cf. Note 343.
³⁴⁸ The Divine Cloud of Exodus (Ex.
³⁴⁹ Ez
³⁵⁰ Is.


###### Jerusalem Talmud Sanhedrin 10:6:1
[Jerusalem Talmud Sanhedrin 10:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:6:1)

**משנה:** אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא שֶׁנֶּאֱמַר יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת יוֹשְׁבֵי עִירָם לֵאמוֹר. הָא אֵינָן נֶהֱרָגִין עַד שֶׁיִּהְיוּ מַדִּיחִים מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט וְעַד שֶׁיּוּדַּח רוּבָּהּ וְעַד שֶׁיַּדִּיחוּהָ אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהוּדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ מֵחוּצָה לָהּ הֲרֵי אֵילּוּ כַיְּחִידִים צְרִיכִים שְׁנֵי עֵדִים וְהַתְרָיָיה לְכָל אֶחָד וְאֶחָד. זֶה חוֹמֶר בַיְחִידִים מִבַּמְרוּבִּים שֶׁהַיְחִידִים בִּסְקִילָה לְפִיכָךְ מָמוֹנָם פָּלֵט וְהַמְרוּבִּים בְּסַיִף לְפִיכָךְ מָמוֹנָן אָבֵד:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** The people of a seduced town³⁵¹ have no part in the World to Come, as it is said³⁵² 13:14.: *Useless men*³⁵³*left your midst*³⁵⁴*and seduced the inhabitants of their town as follows.* Therefore they cannot be executed unless the seducers be from that town and from that tribe, unless the majority was seduced, unless the seducers were men. If women or minors seduced them, or if a minority were seduced, they are single individuals³⁵⁵ and need two witnesses and warning for each single one. This is more stringent for individuals than for the multitude since individuals are stoned, therefore their money escapes³⁵⁶ while the multitude is executed by the sword, therefore their money is lost³⁵⁷ 13:17–18..

footnotes:
³⁵¹ Who according to Mishnah 9:1 are executed by the sword.
³⁵² Deut.
³⁵³ They left their faith, therefore they cannot receive the reward of the faithful.
³⁵⁴ I. e., from their tribe.
³⁵⁵ They must be prosecuted for idolatry on an individual basis.
³⁵⁶ It is inherited by the heirs.
³⁵⁷ It must be destroyed by fire and is forbidden for all usufruct, Deut.


###### Jerusalem Talmud Sanhedrin 10:6:2
[Jerusalem Talmud Sanhedrin 10:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:6:2)

**הלכה:** אַנְשֵׁי עִיר הַנִּדַּחַת כול׳. עִיר. לֹא כְפָר. עִיר. לֹא כָרָךְ. וְהִיא שֶׁתְּהֵא מֵחֲמִשָּׁה וְעַד עֲשָׂרָה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. מִמֵּאָה וְעַד רוּבּוֹ שֶׁלְּשֵׁבֶט. שְׁנַיִם שֶׁהִדִּיחוּ אֶת שְׁנַיִם. אוֹתָם שְׁנַיִם שֶׁהִדִּיחוּ אֶת שְׁנַיִם מָהוּ לִיתֵּן עֲלֵיהֶם תּוֹרַת הַמַּדִּיחִין תּוֹרַת הַנִּידָּחִים. הָיוּ שָׁם גֵּרִים וְתוֹשָׁבִים מָהוּ שֶׁיַּשְׁלִימוּ לָרוֹב. הָיוּ שָׁם בִיבָרִים שֶׁלַּחַיָּה וְשֶׁלְּעוֹפוֹת וְשֶׁלְּדָגִים עוֹף שֶׁהוּא טָס לְמַעֲלָה מֵעֲשָׂרָה מָהוּ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** “The people of a seduced town,” etc. A town but not a village, a town but not a fortified place³⁵⁸. This means, from five to ten³⁵⁹, the words of Rebbi Meïr; Rebbi Jehudah says, from one hundred up to a majority of the tribe. If two seduced two, is it possible to try the two who had seduced two both as seducers and as seduced³⁶⁰ are mentioned in the verse, the seducers, to be stoned, cannot be less than two. On the other hand, if they did seduce only a few people and the majority was seduced by others, they are not seducers of the עִיר and may be tried as inhabitants, to be decapitated.? If there were proselytes and residents³⁶¹, are they counted for the majority? If there were menageries³⁶² for wild animals, birds, or fish³⁶³; birds flying higher than ten [handbreadths]³⁶⁴, what are the rules³⁶⁵?

footnotes:
³⁵⁸ As noted in the dictionaries, both the etymology and the exact meaning of עִיר are unknown. For R. Meïr, עִיר is a village and כְּפָר a hamlet; this is the usual meaning of the words in the Babli. For R. Jehudah, עִיר is any larger settlement. In the Babli, 15b, this is a dispute between authorities of the generation between Tannaïm and Amoraïm. The opinion of R. Jehudah here is adopted there by R. Jonathan while R. Yoshia defines עִיר as a settlement of between 10 and 100 households.
³⁵⁹ Households.
³⁶⁰ Since men
³⁶¹ Resident Gentiles.
³⁶² Latin vivarium, -ii, n.
³⁶³ These are not domesticated animals; the question is whether they have to be destroyed as property.
³⁶⁴ The airspace above ten handbreadths is a separate domain. This is important mainly for the rules of the Sabbath but is noted also in property cases.
³⁶⁵ Since (Tosephta 14:1) the case of the seduced city never arose and never will arise, no answers are required.


###### Jerusalem Talmud Sanhedrin 10:6:3
[Jerusalem Talmud Sanhedrin 10:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:6:3)

רִבִּי שִׁמְעוֹן אוֹמֵר. חֲמוּרָה שְׂרֵיפָה מִסְּקִילָה. וְרַבָּנִין אָמְרִין. חֲמוּרָה סְקִילָה מִשְּׂרֵיפָה. רִבִּי שִׁמְעוֹן אוֹמֵר. חָמוּר חֶנֶק מֵהֶרֶג. וְרַבָּנִין אָמְרִין. חָמוּר הֶרֶג מֵחֶנֶק.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
Rebbi Simeon says, burning is worse than stoning, but the rabbis teach that stoning is worse than burning. Rebbi Simeon says, strangulation is worse than decapitation; but the rabbis teach that decapitation is worse than strangulation³⁶⁶.

footnotes:
³⁶⁶ Chapter 7:1, Note 1 (24b l. 15)


###### Jerusalem Talmud Sanhedrin 10:7:1
[Jerusalem Talmud Sanhedrin 10:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:7:1)

**משנה:** הַכֵּה תַכֶּה אֶת יוֹשְׁבֵי הָעִיר הַהִוא לְפִי חָרֶב. הַחַמֶּרֶת וְהַגַּמֶּלֶת הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם הֲרֵי אֵלּוּ מַצִּילִין אוֹתָן. הַחֲרֵם אוֹתָהּ וְאֶת כָּל אֲשֶׁר בָּהּ וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב. מִיכָּאן אָמְרוּ נִכְסֵי צַדִּיקִים שֶׁבְּתוֹכָהּ אוֹבְדִין וְשֶׁבְּחוּצָה לָהּ פְּלֵיטִין וְשֶׁל רְשָׁעִים בֵּין מִתּוֹכָהּ בֵּין מֵחוּצָה לָהּ אוֹבְדִין:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** *Slaying you shall slay the inhabitants of that town by the sword*³⁶⁷ 13:16.. A caravan of donkeys or of camels which passes from place to place saves them³⁶⁸ 94 that if at the moment of judgment there are people in town to whom the judgment does not apply, it cannot be executed since the verse requires that only the inhabitants of *that* town be killed.. *Destroy it and all which is in it, including its domestic animals*³⁶⁹,*by the sword.* From here they said, the properties of just people in its midst are lost, what is outside escapes; that of evildoers both inside and outside is lost.

footnotes:
³⁶⁷ Deut.
³⁶⁸ The Yerushalmi gives no indication as to what this means. The Babli (112a) holds that temporary residents after 30 days become voting citizens of the town; if they do not follow the permanent inhabitants into apostasy, they will deprive the apostates of a majority and the rules of the seduced town cannot be applied. But it might be that the Yerushalmi follows Sifry Deut.
³⁶⁹ As property, cf. Note 363.


###### Jerusalem Talmud Sanhedrin 10:7:2
[Jerusalem Talmud Sanhedrin 10:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:7:2)

**הלכה:** הַכֵּה תַכֶּה אֶת יוֹשְׁבֵי הָעִיר הַהִיא לְפִי חָרֶב כול׳. רִבִּי שִׁמְעוֹן אוֹמֵר. בְּהֶמְתָּהּ. לֹא בְכוֹרוֹת וְלֹא מַעְשְׂרוֹת שֶׁבְּתוֹכָהּ. שְׁלָלָהּ. לֹא כֶסֶף הֶקְדֵּשׁ וּמַעֲשֵׂר שֵׁינִי שֶׁבְּתוֹכָהּ. רִבִּי יוֹסֵי בֶּן חֲנִינָה בָעֵי. שֵׂיעָר הַצִּדְקָנִיּוֹת שֶׂבְּתוֹכָהּ מָהוּ. נִישְׁמְעִינָהּ מֵהָדָא. רִבִּי שִׁמְעוֹן אוֹמֵר. בְּהֶמְתָּהּ. לֹא בְכוֹרוֹת וּמַעְשְׂרוֹת שֶׁבְּתוֹכָהּ. שְׁלָלָהּ. לֹא כֶסֶף הֶקְדֵּשׁ וּמַעֲשֵׂר שֵׁינִי שֶׁבְּתוֹכָהּ. קָדְשֵׁי עִיר הַנִּידַחַת. רִבִּי יוֹחָנָן אָמַר. אֵין מוֹעֲלִין בָּהֶן. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מוֹעֲלִין בָּהֶן. מָתִיב רִבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ. עַל דַּעְתָּךְ דַּתָּ מַר. מוֹעֲלִין בָּהֶן. נִיתְנֵי. שֵׁשׁ חַטָּאוֹת מֵיתוֹת. אָמַר לֵיהּ. שֶׁכֵּן אֲפִילֹו עוֹלָה בְּדָא מֵתָה. רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מוֹעֲלִין בָּהֶן מִשּׁוּם קָדְשֵׁי מְשׁוּמָּד. וְיִקְרְבוּ. עַל שֵׁם זֶבַח רְשָׁעִים תּוֹעֵיבָה. אָמַר רִבִּי עוּקְבָּה. אוֹף בְהָדָא אִיתְפַּלְּגוֹן. שׁוֹר שֶׁהוּא יוֹצֵא לִיסָּקֵל וְנִמְצְאוּ עֵידָיו זוֹמְמִין. רִבִּי יוֹחָנָן אָמַר. כָּל הַקּוּדֵם בּוֹ זָכָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵיאוּשׁ שֶׁלְּטָעוּת הָיָה. וְכֵן הָעֶבֶד שֶׁהוּא יוֹצֵא לִיהָרְג וְנִמְצְאוּ עֵידָיו זוֹמְמִין. רִבִּי יוֹחָנָן אָמַר. זָכָה לְעַצְמוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יֵיאוּשׁ שֶׁלְּטָעוּת הָיָה.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** *Slaying you shall slay the inhabitants of that town by the sword,* etc. ³⁷⁰ Rebbi Simeon says, *its domesticated animal,* not first born or tithes found there; *its booty,* not Temple money or Second Tithe found there³⁷¹ must be destroyed, Heaven’s property cannot be destroyed. The disposal of Heaven’s property is discussed in Mishnah 9. Babli 112b.. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women³⁷²? Let us hear from the following: Rebbi Simeon says, *its domesticated animal,* not first born or tithes found there; *its booty,* not Temple money or Second Tithe found there. The *sancta* of a seduced town³⁷³5:14–16)., Rebbi Joḥanan said, one cannot commit larceny with them; Rebbi Simeon ben Laqish said, one can commit larceny with them. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: According to your opinion that one can commit larceny with them, should one not state that “six purification offerings are left to die”³⁷⁴ 4:1 enumerates 5 kinds of purification offerings which can neither be redeemed nor sacrificed. An animal dedicated by an idolator of a seduced town should be added as sixth kind. Babli 112a.? He answered, because in this case even an elevation offering dies³⁷⁵ 4:1 only treats cases particular to purification offerings.. Rebbi Hila in the name of Rebbi Simeon ben Laqish: One can commit larceny with them because of *sancta* of an apostate. Should they not be sacrificed? Because of *the sacrifice of an evildoer is an abomination*³⁷⁶ 21:27. The Babli, *Hulin* 5a, finds the same result in *Lev.* 1:2.. Rebbi Uqba said, also in the following they disagree: ³⁷⁷ 4:9, Notes 122–125 If a bull was led out to be stoned when its witnesses were found to be perjured, Rebbi Joḥanan said, the first to come acquires it; Rebbi Simeon ben Laqish said, it was false despair. Similarly, if a slave was led out to be executed when its witnesses were found to be perjured, Rebbi Joḥanan said, he acquired himself; Rebbi Simeon ben Laqish said, it was false despair.

footnotes:
³⁷⁰ Tosephta 14:5.
³⁷¹ All the items enumerated are Heaven’s property. While the second part of the verse insists that the town’s property
³⁷² Since a woman could cut off her hair and sell it to a wig-maker, it represents value. Should the woman be forced to cut off her hair before she is forced to leave town following the conviction of the town for organized idolatry? Since Temple money must be taken out undamaged, so the just woman must be taken out unhurt. The Babli, 112a, somewhat disagrees.
³⁷³ Once an animal has been dedicated as sacrifice, all private use of it is larceny (Lev.
³⁷⁴ Mishnah Temurah
³⁷⁵ Mishnah Temurah
³⁷⁶ Prov.
³⁷⁷ Bava qamma


###### Jerusalem Talmud Sanhedrin 10:8:1
[Jerusalem Talmud Sanhedrin 10:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:8:1)

**משנה:** וְאֶת כָּל שְׁלָלָהּ תִּקְבּוֹץ אֶל תּוֹךְ רְחֹבָהּ. אִם אֵין לָהּ רְחוֹב עוֹשִׂין לָהּ רְחוֹב. הָיָה רְחוֹבָהּ חוּצָה לָהּ כּוֹנְסִין אוֹתוֹ לְתוֹכָהּ שֶׁנֶּאֱמַר אֶל תּוֹךְ רְחֹבָהּ וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כָּל שְׁלָלָהּ וְלֹא שְלַל שָׁמַיִם. מִכָּאן אָמְרוּ הַהֶקְדֵּישׁוֹת שֶׁבָּהּ יִיפָּדוּ וּתְרוּמוֹת יִירְקָבוּ מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקּוֹדֶשׁ יִגָּנֵזוּ. כָּלִיל לַיהוָֹה אֱלֹהֶיךָ אָמַר רַבִּי שִׁמְעוֹן אִם אַתָּה עוֹשֶׂה דִּין בְּעִיר הַנִּדַּחַת מַעֲלֶה אֲנִי עָלֶיךָ כְּאִלּוּ אַתָּה מַעֲלֶה עוֹלָה כָלִיל לְפָנָי. וְהָיְתָה תֵּל עוֹלָם לֹא תִבָּנֶה עוֹד. לֹא תֵיעָשֶׂה אֲפִלּוּ גַנּוֹת וּפַרְדֵּסִים דִּבְרֵי רִבִּי יוֹסֵי הַגָּלִילִי. רִבִּי עֲקִיבָה אוֹמֵר לֹא תִבָּנֶה עוֹד לִכְמוֹ שֶׁהָיְתָה אֵינָהּ נִבְנֵית אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים. וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם לְמַעַן יָשׁוּב ה׳ מֵחֲרוֹן אַפּוֹ וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ וגו׳. שֶׁכָּל זְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם חֲרוֹן אַף בָּעוֹלָם אָבְדוּ רְשָׁעִים מִן הָעוֹלָם נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם:

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**MISHNAH:** *All its spoils you shall collect in its public square*³⁷⁸ 13:17–18.. If it has no public square, one creates a public square in it. If its public square was outside, one collects it³⁷⁹ inside, for it is said: *In its public square you shall burn the town and all its spoils in fire;* its spoils but not Heaven’s spoils. From here they said that dedicated objects in it shall be redeemed, heaves shall be left to rot, Second Tithes and Holy Scriptures shall be put away³⁷¹ must be destroyed, Heaven’s property cannot be destroyed. The disposal of Heaven’s property is discussed in Mishnah 9. Babli 112b..
*Totally for the Eternal, your God.* Rebbi Simeon said, if you judge the seduced town, I will credit it for you as if you brought an entire elevation offering before Me. *It shall be an eternal mound, it shall not be**rebuilt.* It should not even be made into gardens and orchards, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, it shall not be rebuilt as it was but it may be made into gardens and orchards³⁸⁰ R. Aqiba with the Arabic as *mound, butte.*.
*Nothing of what should be destroyed shall stick to your hands, so the Eternal may change from His anger to grant you mercy, have mercy on you and increase you,* etc. Any time evildoers are in the world, anger is in the world; when the evildoers are lost from the world, anger passes away from the world.

footnotes:
³⁷⁸ Deut.
³⁷⁹ One extends the territory of the town to include the public square.
³⁷¹ All the items enumerated are Heaven’s property. While the second part of the verse insists that the town’s property
³⁸⁰ R. Yose the Galilean reads תֵּל with the Accadic as ruin,


###### Jerusalem Talmud Sanhedrin 10:8:2
[Jerusalem Talmud Sanhedrin 10:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:8:2)

**הלכה:** וְאֶת כָּל שְׁלָלָהּ תִּקְבּוֹץ כול׳. אָמַר רַבִּי שִׁמְעוֹן. קַל וָחוֹמֶר בִּדְבָרִים. מָה אִם נְכָסִים שֶׁאֵין בָּהֶן דַּעַת לֹא לְטוֹבָה וְלֹא לְרָעָה וְעַל יְדֵי שֶׁגָּרְמוּ לַצַּדִּיקִים לָדוּר עִם הָרְשָׁעִים אָמְרָה הַתּוֹרָה שֶׁיִּשָּׂרֵפוּ. הַמִּתְכַּוֵּין לְהַטּוֹת אֶת חֲבֵירוֹ וּמַטֵּהוּ מִדֶּרֶךְ טוֹבָה לְדֶרֶךְ רָעָה עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רִבִּי לָעְזָר. מוֹכִיחַ בַּדָּבָר בְּלוֹט שֶׁלֹּא יָשַׁב בִּסְדוֹם אֶלָּא מִפְּנֵי מָמוֹנוֹ אַף הוּא יָצָא וְיָדָיו עַל רֹאשׁוֹ. הָדָא הִיא דִכְתִיב מַהֵר הִמָּלֵט שָׁמָּה. דַּיֶיךָ שֶׁאַתְּ מְמַלֵּט אֶת נַפְשֶׁךָ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
**HALAKHAH:** *All its spoils you shall collect,* etc. Rebbi Simeon said, is there not an argument *de minore ad majus* about this? Since properties, which have no knowledge of good or bad, but because they caused the just to dwell with the evildoers the Torah said, should be burned, if somebody has the intention of influencing his neighbor and influences him from good ways to bad ones, not so much more? Rebbi Eleazar said, the matter is demonstrated by Lot who dwelt in Sodom only because of his money but left there with his hands on his head. This is what is written³⁸¹ 19:22.: *Quickly escape to there*; it is enough for you that you escape with your life.

footnotes:
³⁸¹ Gen.


###### Jerusalem Talmud Sanhedrin 10:8:3
[Jerusalem Talmud Sanhedrin 10:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:8:3)

כָּתוּב בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחוֹ. חִיאֵל מִן דִּיְהוֹשָׁפָט. יְרִיחוֹ מִן דְּבִנְיָמִין. אֶלָּא מְלַמֵּד שֶׁמְגַלְגְּלִין אֶת הַחוֹבָה עַל יְדֵי חַיָיב. וְכֵן הוּא אוֹמֵר בַּאֲבִירָם בְּכוֹרוֹ יִסְּדָהּ וּבִשְׂגוּב צְעִירוֹ. [בַּאֲבִירָם בְּכוֹרוֹ לֹא הָיָה לֹו מְאַיִן לְלַמֵּד. וּבִשְׂגוּב] הָרָשָׁע הָיָה לֹו מְאַיִין לְלַמֵּד. לְפִי שֶׁרָצוּ לְרַבּוֹת אֶת מָמוֹנָן נִשְׁלְטָה בָהֶן מְאֵירָה וְהָיוּ מִתְמוֹטְטִין וְהוֹלְכִין. לְקַיֵים מַה שֶׁנֶּאֱמַר כִּדְבַר יְי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן נוּן.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
³⁸² It is written¹⁴³ 16:34; cf. Babli 113a, Tosephta 14:6–9.: *In his days did Ḥiel from Bet-El build Jericho.* Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that bad deeds are put in the hands of the unworthy; therefore, it is said, *with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors.* [If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from]³⁸³ the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said¹⁴³ 16:34; cf. Babli 113a, Tosephta 14:6–9., *following* *the word of the Eternal, the God of Israel, which He had spoken though Joshua ben Nun.*

footnotes:
³⁸² Halakhah 2, Notes 143–146.
¹⁴³ 1K.
³⁸³ The addition in brackets is only in a Genizah fragment.
¹⁴³ 1K.


###### Jerusalem Talmud Sanhedrin 10:8:4
[Jerusalem Talmud Sanhedrin 10:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Sanhedrin/r/10:8:4)

כָּלִיל לַיהֹוָה אֱלֹהֶיךָ. וְלֹא יִדְבַּק בְּיָדְךָ. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוּמֵר. וְלֹא אוֹתָהּ בָּנוּ אֶלָּא עִיר אֲחֶרֶת בָּנוּ. מֵאַחַר שֶׁהִיא נִבְנֵית מוּתָּר אַתְּ לֵישֵׁב בָּהּ. רִבִּי יוֹסֵי וְרִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמְרִים. מַה תַלְמוּד לוֹמַר וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ. אֶלָּא שֶׁלֹּא יִבְנֶה עִיר אֲחֶרֶת וְיִקְרָא שְׁמָהּ יְרִיחוּ. יְרִיחוֹ וְיִקְרָא שְׁמָהּ עִיר אֲחֶרֶת. וְכֵן הוּא אוֹמֵר. לֹא תוֹסִיפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד. לִישִׁיבָה אֵין אַתְּ חוֹזֵר. חוֹזֵר אַתְּ לִסְחוֹרָה וְלִפְרַקְמַטֵיָא וְלִכְבּוֹשׁ אֶת הָאָרֶץ.

**Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]:**
*Totally, for the Eternal. your God. Nothing of what should be destroyed shall stick to your hands.* It was stated³⁸⁴: Rebbi Simeon ben Eleazar says, they did not rebuild it but built another town. After it was built, you are permitted to dwell there³⁸⁵2:5.. Rebbi Yose³⁸⁶ and Rebbi Joshua ben Qorḥa say, why does the verse say¹⁴³ 16:34; cf. Babli 113a, Tosephta 14:6–9., *who would build this town, Jericho*? That one may not build another town and call it Jericho, or Jericho and call it another town. And so He says³⁸⁷ 17:16., *you shall not continue to return on this way,* you may not return for dwelling; you may return for peddling, business³⁸⁸, or to conquer the land³⁸⁹.

footnotes:
³⁸⁴ Tosephta 14:10.
³⁸⁵ As the Tosephta points out, the students of prophecy lived at Jericho, 2K.
³⁸⁶ The Tanna.
¹⁴³ 1K.
³⁸⁷ Deut.
³⁸⁸ Greek πραγματεία.
³⁸⁹ The verse prohibits return to Egypt to procure war materiel. It seems that the inference is based on a derivation of the word לָשׁ֛וּב not from the root שוב but from ישב.