## Sanhedrin Daf 101b

###### Sanhedrin 101b:1
[Sanhedrin 101b:1](https://torahapp.org/share/book/Sanhedrin/r/101b:1)

״גַּם אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ יְהוּדָה״. וְכִי חִזְקִיָּה מֶלֶךְ יְהוּדָה לְכׇל הָעוֹלָם כּוּלּוֹ לִימֵּד תּוֹרָה, וְלִמְנַשֶּׁה בְּנוֹ לֹא לִימֵּד תּוֹרָה? אֶלָּא, מִכׇּל טוֹרַח שֶׁטָּרַח בּוֹ וּמִכׇּל עָמָל שֶׁעָמֵל בּוֹ, לֹא הֶעֱלָהוּ לְמוּטָב אֶלָּא יִסּוּרִין, שֶׁנֶּאֱמַר: ״וַיְדַבֵּר ה׳ אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ. וַיָּבֵא ה׳ עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ אַשּׁוּר וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים וַיַּאַסְרֻהוּ בַּנְחֻשְׁתַּיִם וַיּוֹלִיכֻהוּ בָּבֶלָה״.

**William Davidson Edition - English:**
**“These too are the proverbs of Solomon, which the men of Hezekiah, king of Judea, copied”** (Proverbs 25:1), indicating that Hezekiah taught Torah and disseminated it to the multitudes. **And** is it conceivable that **Hezekiah, king of Judea, taught Torah to the entire world and to Manasseh his son he did not teach Torah? Rather,** Hezekiah certainly taught Manasseh much Torah; nevertheless, **from all his exertion to** teach **him and from all his toil to** teach **him,** it was **only afflictions** that **elevated him to** the path of **good, as it is stated: “And the Lord spoke to Manasseh and to his people but they would not heed. And the Lord brought upon them the captains of the army of the king of Assyria, who took Manasseh with hooks, and bound him with chains, and carried him to Babylonia”** (II Chronicles 33:10–11).


###### Sanhedrin 101b:2
[Sanhedrin 101b:2](https://torahapp.org/share/book/Sanhedrin/r/101b:2)

וּכְתִיב: ״וּכְהָצֵר לוֹ חִלָּה אֶת פְּנֵי ה׳ אֱלֹהָיו וַיִּכָּנַע מְאֹד מִלִּפְנֵי אֱלֹהֵי אֲבוֹתָיו. וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלִַים לְמַלְכוּתוֹ וַיֵּדַע מְנַשֶּׁה כִּי ה׳ הוּא הָאֱלֹהִים״. הָא לָמַדְתָּ שֶׁחֲבִיבִין יִסּוּרִין.

**William Davidson Edition - English:**
**And it is written** thereafter: **“And when he was in distress, he sought the Lord his God, and humbled himself greatly before the God of his fathers, and he prayed to Him and He was entreated of him, and He heard his supplication, and brought him back to Jerusalem into his kingdom; then Manasseh knew that the Lord He was God”** (II Chronicles 33:12–13). **You learned** from **this that afflictions are cherished.**


###### Sanhedrin 101b:3
[Sanhedrin 101b:3](https://torahapp.org/share/book/Sanhedrin/r/101b:3)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה בָּאוּ בַּעֲלִילָה, אֵלּוּ הֵן: קַיִן, עֵשָׂו וּמְנַשֶּׁה. קַיִן, דִּכְתִיב: ״גָּדוֹל עֲוֹנִי מִנְּשׂוֹא״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּלוּם גָּדוֹל עֲוֹנִי מִשִּׁשִּׁים רִיבּוֹא שֶׁעֲתִידִין לַחְטוֹא לְפָנֶיךָ וְאַתָּה סוֹלֵחַ לָהֶם? עֵשָׂו, דִּכְתִיב: ״הַבְרָכָה אַחַת הִיא לָךְ אָבִי״. מְנַשֶּׁה – בַּתְּחִילָּה קָרָא לֶאֱלוֹהוֹת הַרְבֵּה, וּלְבַסּוֹף קָרָא לֵאלֹהֵי אֲבוֹתָיו.

**William Davidson Edition - English:**
Apropos Manasseh’s repentance, the Gemara cites that **the Sages taught** in a *baraita*: **Three came with a demand,** and **these are they: Cain, Esau, and Manasseh. Cain** came with a demand, **as it is written: “My sin is too great to bear”** (Genesis 4:13). Cain **said before** God: **Master of the Universe, is my transgression greater than** the transgression of **the 600,000 who are destined to sin before You** with the Golden Calf, **and You** will nevertheless **forgive them?** There should be atonement for my transgression as well. **Esau** came with a demand, **as it is stated: “Have you but one blessing, my father?”** (Genesis 27:38). With regard to Manasseh, **initially he called to multiple gods,** and his prayers were not answered, **and ultimately he called to the God of his forefathers** with the demand: If God does not answer my prayer, then apparently all the gods are equal to the God of my forefathers.


###### Sanhedrin 101b:4
[Sanhedrin 101b:4](https://torahapp.org/share/book/Sanhedrin/r/101b:4)

אַבָּא שָׁאוּל אוֹמֵר: אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו וְכוּ׳. תָּנָא: וּבַגְּבוּלִין, וּבִלְשׁוֹן עָגָה.

**William Davidson Edition - English:**
§ The mishna teaches: **Abba Shaul says: Also** among those who have no share in the World-to-Come is **one who pronounces the** ineffable **name** of God as it is written, **with its letters.** It is **taught** in a *baraita*: This is referring to one who pronounces the name **in the outlying areas** outside the Temple, **and in colloquial [*aga*] language,** for no particular purpose.


###### Sanhedrin 101b:5
[Sanhedrin 101b:5](https://torahapp.org/share/book/Sanhedrin/r/101b:5)

שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת וְכוּ׳. תָּנוּ רַבָּנַן: יָרׇבְעָם – שֶׁרִיבֵּעַ עָם. דָּבָר אַחֵר: יָרׇבְעָם – שֶׁעָשָׂה מְרִיבָה בָּעָם. דָּבָר אַחֵר: יָרׇבְעָם – שֶׁעָשָׂה מְרִיבָה בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. בֶּן נְבָט – בֵּן שֶׁנִּיבַּט וְלֹא רָאָה.

**William Davidson Edition - English:**
In the mishna, the *tanna* enumerated **three kings and four commoners** who have no share in the World-to-Come. **The Sages taught** in a *baraita*: **Jeroboam [*Yorovam*]** is an abbreviation for one **who debased** the Jewish **people [*riba am*]. Alternatively, *Yorovam*** is an abbreviation for one **who engendered strife among the people [*meriva ba’am*],** causing the schism between the kingdoms of Judea and Israel. **Alternatively, *Yorovam*** is an abbreviation for one **who engendered strife between the Jewish people [*meriva bein ha’am*] and their Heavenly Father,** as he instituted the worship of the golden calves (I Kings 12:28–31). He is called **son of Nebat** because he is the **son who looked [*nibat*]** in an effort to assess the situation **but did not see** the situation accurately.


###### Sanhedrin 101b:6
[Sanhedrin 101b:6](https://torahapp.org/share/book/Sanhedrin/r/101b:6)

תַּנָּא: הוּא נְבָט, הוּא מִיכָה, הוּא שֶׁבַע בֶּן בִּכְרִי. נְבָט – שֶׁנִּיבַּט וְלֹא רָאָה. מִיכָה – שֶׁנִּתְמַכְמֵךְ בְּבִנְיָן. וּמָה שְׁמוֹ? שֶׁבַע בֶּן בִּכְרִי שְׁמוֹ.

**William Davidson Edition - English:**
It is **taught** in a *baraita*: Based on a homiletic interpretation of their names, these three biblical figures are deemed to be the same person. **He is** called **Nebat, he is** called **Micah,** and **he is** called **Sheba, son of Bichri. Nebat, who looked [*nibat*] but did not see,** believed that he was destined for greatness, and that was achieved only by his son. **Micah, who was crushed [*nitmakhmekh*] in the building** of the storage cities of Pithom and Raamses, was miraculously saved. **And what is his** actual **name? His name is Sheba, son of Bichri.**


###### Sanhedrin 101b:7
[Sanhedrin 101b:7](https://torahapp.org/share/book/Sanhedrin/r/101b:7)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה נִיבְּטוּ וְלֹא רָאוּ, וְאֵלּוּ הֵן – נְבָט, וַאֲחִיתוֹפֶל, וְאִיצְטַגְנִינֵי פַּרְעֹה.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **Three looked but did not see** and as a result were mistaken in their prognostications. **And these are they: Nebat, and Ahithophel, and the astrologers of Pharaoh.**


###### Sanhedrin 101b:8
[Sanhedrin 101b:8](https://torahapp.org/share/book/Sanhedrin/r/101b:8)

נְבָט רָאָה אֵשׁ שֶׁיּוֹצֵאת מֵאַמָּתוֹ. הוּא סָבַר אִיהוּ מָלֵיךְ, וְלָא הִיא. יָרׇבְעָם הוּא דִּנְפַק מִינֵּיהּ.

**William Davidson Edition - English:**
The Gemara elaborates: **Nebat saw fire that emerges from his penis. He thought** that it meant that **he** would **rule. But that is not** so. It meant that it **would be Jeroboam who** would **emerge from him** and rule.


###### Sanhedrin 101b:9
[Sanhedrin 101b:9](https://torahapp.org/share/book/Sanhedrin/r/101b:9)

אֲחִיתוֹפֶל רָאָה צָרַעַת שֶׁזָּרְחָה לוֹ עַל אַמָּתוֹ. הוּא סָבַר אִיהוּ מָלֵךְ, וְלָא הִיא. בַּת שֶׁבַע בִּתּוֹ הוּא דִּנְפַק מִינַּהּ שְׁלֹמֹה.

**William Davidson Edition - English:**
**Ahithophel saw leprosy that glowed on his penis** and **he thought** that **he** would **rule. But it is not so.** Instead **from Bathsheba his daughter,** i.e., his son’s daughter, **came Solomon** the king.


###### Sanhedrin 101b:10
[Sanhedrin 101b:10](https://torahapp.org/share/book/Sanhedrin/r/101b:10)

אִיצְטַגְנִינֵי פַּרְעֹה, דְּאָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: מַאי דִּכְתִיב ״הֵמָּה מֵי מְרִיבָה״? הֵמָּה שֶׁרָאוּ אִיצְטַגְנִינֵי פַּרְעֹה וְטָעוּ. רָאוּ שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל בְּמַיִם הוּא לוֹקֶה, אָמַר: ״כׇּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ״. וְהֵן לֹא יָדְעוּ שֶׁעַל עִסְקֵי מֵי מְרִיבָה לוֹקֶה.

**William Davidson Edition - English:**
**The astrologers of Pharaoh** saw and were mistaken, **as Rabbi Ḥama, son of Rabbi Ḥanina, says: What** is the meaning of that **which is written: “These are the waters of contention”** (Numbers 20:13)? **These are** the waters **that the astrologers of Pharaoh saw, and they erred** concerning them. As **they saw** in the stars **that the savior of Israel would be stricken by water,** Pharaoh **said: “Every son that is born you shall cast into the river”** (Exodus 1:22), assuming that any potential savior would be drowned. **And they did not know that** it was **over matters** involving **the waters of Meribah** that Moses would be **stricken** and would not be allowed to enter Eretz Yisrael.


###### Sanhedrin 101b:11
[Sanhedrin 101b:11](https://torahapp.org/share/book/Sanhedrin/r/101b:11)

וּמְנָא לַן דְּלָא אָתֵי לְעָלְמָא דְּאָתֵי? דִּכְתִיב: ״וַיְהִי בַּדָּבָר הַזֶּה לְחַטַּאת בֵּית יָרׇבְעָם וּלְהַכְחִיד וּלְהַשְׁמִיד מֵעַל פְּנֵי הָאֲדָמָה״. ״לְהַכְחִיד״ – בָּעוֹלָם הַזֶּה, ״וּלְהַשְׁמִיד״ – לָעוֹלָם הַבָּא.

**William Davidson Edition - English:**
The Gemara resumes its discussion of Jeroboam. **And from where do we** derive **that** Jeroboam **does not enter into the World-to-Come?** It is derived from a verse, **as it is written: “And by this matter there was a sin to the house of Jeroboam, and to eradicate it and to destroy it from off the face of the earth”** (I Kings 13:34). It can be interpreted to mean: **To eradicate it in this world, and to destroy it for the World-to-Come.**


###### Sanhedrin 101b:12
[Sanhedrin 101b:12](https://torahapp.org/share/book/Sanhedrin/r/101b:12)

אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי מָה זָכָה יָרׇבְעָם לַמַּלְכוּת? מִפְּנֵי שֶׁהוֹכִיחַ אֶת שְׁלֹמֹה. וּמִפְּנֵי מָה נֶעֱנַשׁ? מִפְּנֵי שֶׁהוֹכִיחוֹ בָּרַבִּים, שֶׁנֶּאֱמַר: ״וְזֶה הַדָּבָר אֲשֶׁר הֵרִים יָד בַּמֶּלֶךְ שְׁלֹמֹה בָּנָה אֶת הַמִּלּוֹא סָגַר אֶת פֶּרֶץ עִיר דָּוִד אָבִיו״. אָמַר לוֹ: דָּוִד אָבִיךָ פָּרַץ פְּרָצוֹת בַּחוֹמָה כְּדֵי שֶׁיַּעֲלוּ יִשְׂרָאֵל לָרֶגֶל, וְאַתָּה גָּדַרְתָּ אוֹתָם כְּדֵי לַעֲשׂוֹת אַנְגַּרְיָא לְבַת פַּרְעֹה.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: For what** virtue **was Jeroboam privileged** to ascend **to monarchy?** It is **due to** the fact **that he rebuked Solomon** for his sins. **And for what** misdeed **was he punished** and lost everything? It is **due to** the fact **that he rebuked** Solomon and humiliated him **in public, as it is stated: “And this was the cause that he lifted his hand against the king: Solomon built the Millo, and repaired the breaches of the city of David his father”** (I Kings 11:27). Jeroboam **said to** Solomon: **David, your father, created breaches in the wall so that the Jewish people could ascend for the pilgrimage Festival, and you sealed them in order to marshal forced labor [*angarya*] for the daughter of Pharaoh,** your wife.


###### Sanhedrin 101b:13
[Sanhedrin 101b:13](https://torahapp.org/share/book/Sanhedrin/r/101b:13)

וּמַאי ״וְזֶה אֲשֶׁר הֵרִים יָד בַּמֶּלֶךְ״? אָמַר רַב נַחְמָן: שֶׁחָלַץ תְּפִילָּיו בְּפָנָיו. אָמַר רַב נַחְמָן: גַּסּוּת הָרוּחַ שֶׁהָיָה בּוֹ בְּיָרׇבְעָם טְרָדַתּוּ מִן הָעוֹלָם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר יָרׇבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד. אִם יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית ה׳ בִּירוּשָׁלִַים וְשָׁב לֵב הָעָם הַזֶּה אֶל אֲדֹנֵיהֶם אֶל רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל רְחַבְעָם מֶלֶךְ יְהוּדָה״.

**William Davidson Edition - English:**
**And what** is the meaning of the phrase **“and this was the cause that he lifted his hand against the king”? Rav Naḥman says: He removed his phylacteries before** Solomon, thereby demonstrating that he does not consider Solomon his superior. **Rav Naḥman says: The arrogance that existed in Jeroboam drove him from the** World-to-Come, **as it is stated: “And Jeroboam said in his heart: Now shall the kingdom return to the house of David. If this people go up to offer sacrifices in the House of the Lord in Jerusalem, then shall the heart of this people turn again to their lord, even to Rehoboam, king of Judea, and they shall kill me and return to Rehoboam, king of Judea”** (I Kings 12:26–27).


###### Sanhedrin 101b:14
[Sanhedrin 101b:14](https://torahapp.org/share/book/Sanhedrin/r/101b:14)

אֲמַר: גְּמִירִי דְּאֵין יְשִׁיבָה בַּעֲזָרָה אֶלָּא לְמַלְכֵי בֵּית יְהוּדָה בִּלְבָד. כֵּיוָן דְּחָזוּ לֵיהּ לִרְחַבְעָם דְּיָתֵיב וַאֲנָא קָאֵימְנָא, סָבְרִי: הָא מַלְכָּא וְהָא עַבְדָּא. וְאִי יָתֵיבְנָא, מוֹרֵד בַּמַּלְכוּת הוּא, וְקָטְלִין לִי וְאָזְלוּ בָּתְרֵיהּ. מִיָּד ״וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב לָכֶם מֵעֲלוֹת יְרוּשָׁלִַים הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל וְאֶת הָאֶחָד נָתַן בְּדָן״.

**William Davidson Edition - English:**
Jeroboam calculated and **said: It is learned** as a tradition **that sitting in the Temple courtyard** is permitted **only for kings of the house of Judah alone. Once they see Rehoboam, who is sitting, and** they see **me standing, they will think: This,** Rehoboam, **is king, and that,** Jeroboam, **is the servant. And if I sit** there, **I will be** considered **a traitor against the throne, and they will kill me and follow him. Immediately,** the following took place: **“And the king took counsel, and made two calves of gold, and said to them: It is too much for you to ascend to Jerusalem; behold your gods, Israel, who brought you up from the land of Egypt. And he placed the one in Bethel and the other he placed in Dan”** (I Kings 12:28–29).


###### Sanhedrin 101b:15
[Sanhedrin 101b:15](https://torahapp.org/share/book/Sanhedrin/r/101b:15)

מַאי ״וַיִּוָּעַץ״? אָמַר רַבִּי יְהוּדָה: שֶׁהוֹשִׁיב רָשָׁע אֵצֶל צַדִּיק. אֲמַר לְהוּ: חָתְמִיתוּ עַל כֹּל דְּעָבֵידְנָא? אֲמַרוּ לֵיהּ: הִין. אֲמַר לְהוּ: מַלְכָּא בָּעֵינָא לְמִיהְוֵי. אֲמַרוּ לֵיהּ: הִין. כֹּל דְּאָמֵינָא לְכוּ עָבֵידְתּוּ? אֲמַרוּ לֵיהּ: הִין. אֲפִילּוּ לְמִפְלַח לַעֲבוֹדָה זָרָה? אֲמַר לֵיהּ צַדִּיק: חַס וְחָלִילָה! אֲמַר לֵיהּ רָשָׁע לְצַדִּיק: סָלְקָא דַּעְתָּךְ דְּגַבְרָא כְּיָרׇבְעָם פָּלַח לַעֲבוֹדָה זָרָה? אֶלָּא לְמֵינְסִינְהוּ הוּא דְּקָא בָּעֵי, אִי קַבְּלִיתוּ לְמֵימְרֵיהּ.

**William Davidson Edition - English:**
**What** is the meaning of the phrase **“and** the king **took counsel”? Rabbi Yehuda says:** It means **that** he assembled the elders of the kingdom of Israel and **seated a wicked** person **alongside a righteous** person and consulted them. **He said** to the elders: **Do you sign** a writ of authorization **for all that I am doing? They said to him: Yes. He said to them: I want to be the king. They said to him: Yes.** Jeroboam said to them: **Will you do everything I tell you to do? They said to him: Yes.** He said to them: **Even to worship idols? A righteous** man **said: Heaven forfend;** idol worship is unacceptable. The **wicked** man seated alongside him **said to the righteous** man: **Does it enter your mind that a man like Jeroboam** would **worship idols? Rather, he** merely **seeks to test** those sitting here, to determine **if they accept** and will obey **his pronouncements.**