## Sanhedrin Daf 105b

###### Sanhedrin 105b:1
[Sanhedrin 105b:1](https://torahapp.org/share/book/Sanhedrin/r/105b:1)

כָּרַע נָפַל שָׁכָב וְגוֹ׳״.

**William Davidson Edition - English:**
**he sunk, he fell, he lay”** (Judges 5:27), which is interpreted as a reference to sexual intercourse between Sisera and Jael.


###### Sanhedrin 105b:2
[Sanhedrin 105b:2](https://torahapp.org/share/book/Sanhedrin/r/105b:2)

״וְיֹדֵעַ דַּעַת עֶלְיוֹן״. הַשְׁתָּא דַּעַת בְּהֶמְתּוֹ לָא הֲוָה יָדַע, דַּעַת עֶלְיוֹן הֲוָה יָדַע? מַאי דַּעַת בְּהֶמְתּוֹ? דְּאָמְרִי לֵיהּ: מַאי טַעְמָא לָא רָכְבַתְּ סוּסְיָא? אֲמַר לְהוּ: שְׁדַאי לֵהּוֹ בִּרְטִיבָא.

**William Davidson Edition - English:**
§ Balaam describes himself: **“And he knows the knowledge of the Most High”** (Numbers 24:16), and the Gemara asks: **Now,** if **the knowledge of his animal he did not know,** is it possible **that the knowledge of the Most High he knew?** The Gemara explains: **What** is the meaning of **the knowledge of his animal?** The princes accompanying him **said to him: What is the reason that you did not ride horses?** Balaam **said to them: I brought** the horses to graze **in the pasture** and rest there.


###### Sanhedrin 105b:3
[Sanhedrin 105b:3](https://torahapp.org/share/book/Sanhedrin/r/105b:3)

אֲמַרָה לֵיהּ: ״הֲלֹא אָנֹכִי אֲתֹנְךָ״! לִטְעִינָא בְּעָלְמָא. ״אֲשֶׁר רָכַבְתָּ עָלַי״! אַקְרַאי בְּעָלְמָא. ״מֵעוֹדְךָ עַד הַיּוֹם הַזֶּה״!

**William Davidson Edition - English:**
The donkey **said to him: “Am I not your donkey”** (Numbers 22:30)? Balaam said to the donkey: **Merely for burdens,** not for riding. The donkey said to him: **“Upon which you have ridden”** (Numbers 22:30). Balaam said to the donkey: That **was mere happenstance** and is not a regular occurrence. The donkey said to him: **“Your whole life until this day”** (Numbers 22:30).


###### Sanhedrin 105b:4
[Sanhedrin 105b:4](https://torahapp.org/share/book/Sanhedrin/r/105b:4)

וְלֹא עוֹד, אֶלָּא שֶׁאֲנִי עוֹשָׂה [לְךָ] מַעֲשֵׂה אִישׁוּת בַּלַּיְלָה. כְּתִיב הָכָא: ״הַהַסְכֵּן הִסְכַּנְתִּי״, וּכְתִיב הָתָם: ״וַתְּהִי לוֹ סֹכֶנֶת״.

**William Davidson Edition - English:**
The donkey continued: **Moreover, I perform a conjugal act for you** and we engage in bestiality **at night.** From where is this derived? **It is written here: “Was I ever wont [*hahasken hiskanti*]** to do so to you” (Numbers 22:30)? **And it is written there** with regard to Abishag the Shunammite: **“And let her be a companion [*sokhenet*] to him”** (I Kings 1:2). Just as the root *samekh*, *kaf*, *nun* indicates sexual relations in the case of Abishag, the same is true with regard to the donkey. Balaam was unable to best his donkey in a debate.


###### Sanhedrin 105b:5
[Sanhedrin 105b:5](https://torahapp.org/share/book/Sanhedrin/r/105b:5)

אֶלָּא מַאי ״וְיֹדֵעַ דַּעַת עֶלְיוֹן״? שֶׁהָיָה יוֹדֵעַ לְכַוֵּון אוֹתָהּ שָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס בָּהּ.

**William Davidson Edition - English:**
The Gemara asks: **Rather, what,** then, is the meaning of the phrase **“And he knows knowledge of the Most High”?** Is it possible that he knew the knowledge of the Most High? Rather, **he would know to determine the moment during which the Holy One, Blessed be He, is angry.** He would curse at that moment and the curse was effective.


###### Sanhedrin 105b:6
[Sanhedrin 105b:6](https://torahapp.org/share/book/Sanhedrin/r/105b:6)

וְהַיְינוּ דְּקָאָמַר לְהוּ נָבִיא לְיִשְׂרָאֵל: ״עַמִּי זְכָר נָא מַה יָּעַץ בָּלָק מֶלֶךְ מוֹאָב וּמֶה עָנָה אֹתוֹ בִּלְעָם בֶּן בְּעוֹר מִן הַשִּׁטִּים עַד הַגִּלְגָּל לְמַעַן דַּעַת צִדְקוֹת ה׳״. מַאי ״לְמַעַן דַּעַת צִדְקוֹת ה׳״? אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: דְּעוּ נָא כַּמָּה צְדָקוֹת עָשִׂיתִי עִמָּכֶם, שֶׁלֹּא כָּעַסְתִּי כׇּל אוֹתָן הַיָּמִים בִּימֵי בִּלְעָם הָרָשָׁע, שֶׁאִילְמָלֵא כָּעַסְתִּי כׇּל אוֹתָן הַיָּמִים לֹא נִשְׁתַּיֵּיר מִשּׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל שָׂרִיד וּפָלִיט.

**William Davidson Edition - English:**
**And that is what the prophet said to Israel: “My nation, remember what Balak, king of Moab, advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord”** (Micah 6:5). **What** is the meaning of the phrase **“So that you may know the righteous acts of the Lord”? The Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry** during **all the days of Balaam the wicked, as had I become angry** during **all those days, no remnant or refugee would have remained among the enemies of Israel,** a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.


###### Sanhedrin 105b:7
[Sanhedrin 105b:7](https://torahapp.org/share/book/Sanhedrin/r/105b:7)

הַיְינוּ דְּקָאָמַר לֵיהּ בִּלְעָם לְבָלָק: ״מָה אֶקֹּב לֹא קַבֹּה אֵל וְגוֹ׳״ (אוֹתָן הַיּוֹם [הַיָּמִים] לֹא זָעַם ה׳). ״אֵל זֹעֵם בְּכׇל יוֹם״, וְכַמָּה זַעְמוֹ? רֶגַע, שֶׁנֶּאֱמַר: ״כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ וְגוֹ׳״.

**William Davidson Edition - English:**
**That is what Balaam said to Balak: “How can I curse, whom God has not cursed?** And how can I condemn, whom God has not condemned?” (Numbers 23:8). Since God did not become angry, Balaam was unable to curse the Jewish people. It is written: “And **God is angry every day”** (Psalms 7:12). **And how long is** the duration of **His wrath?** It is **one moment, as it is stated: “For His anger endures but a moment; His favor is for a lifetime”** (Psalms 30:6).


###### Sanhedrin 105b:8
[Sanhedrin 105b:8](https://torahapp.org/share/book/Sanhedrin/r/105b:8)

אִיבָּעֵית אֵימָא: ״לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ וּסְגֹר דְּלָתְךָ בַּעֲדֶךָ חֲבִי כִמְעַט רֶגַע עַד יַעֲבׇר זָעַם״. אֵימַת רָתַח? בִּתְלָת שָׁעֵי קַמָּיָיתָא, כִּי חָוְורָא כַּרְבָּלְתָּא דְּתַרְנְגוֹלָא. כֹּל שַׁעְתָּא וְשַׁעְתָּא נָמֵי חָוְורָא! כֹּל שַׁעְתָּא וְשַׁעְתָּא אִית בֵּיהּ סוּרְיָקֵי סוּמָּקֵי, הָהִיא שַׁעְתָּא לֵית בֵּיהּ סוּרְיָקֵי סוּמָּקֵי.

**William Davidson Edition - English:**
**If you wish, say** instead this proof from another source, as it is stated: **“Come, my people, enter you into your chambers, and shut your doors about you; hide yourself for a brief moment, until the anger passes”** (Isaiah 26:20), meaning that God’s anger passes in a mere moment. And **when is** the Holy One, Blessed be He, **angry?** It is **during the first three hours** of the day, **when the crest of the rooster is white** from the sun. The Gemara challenges: **Each and every hour** of the day the rooster’s crest **is also white,** as it does not always remain red. The Gemara explains: The difference is that during **each and every** other **hour** when the rooster stands that way, **there are red streaks in** his crest. But **at that moment** when God is angry, **there are no red streaks in** the rooster’s crest.


###### Sanhedrin 105b:9
[Sanhedrin 105b:9](https://torahapp.org/share/book/Sanhedrin/r/105b:9)

הָהוּא מִינָא דַּהֲוָה בְּשִׁיבָבוּתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דַּהֲוָה קָא מְצַעַר לֵיהּ. יוֹמָא חַד נְקַט תַּרְנוּגְלָא, וַאֲסַר לֵיהּ בְּכַרְעֵיהּ, וְאוֹתֵיב. אָמַר: כִּי מְטָא הָהוּא שַׁעְתָּא – אֶילְטְיֵיהּ. כִּי מְטָא הָהוּא שַׁעְתָּא, נַמְנֵם. אֲמַר: שְׁמַע מִינַּהּ לָאו אוֹרַח אַרְעָא, דִּכְתִיב ״גַּם עֲנוֹשׁ לַצַּדִּיק לֹא טוֹב״. אֲפִילּוּ בְּמִינֵי לָא אִיבְּעִי לֵיהּ לְמֵימַר הָכִי.

**William Davidson Edition - English:**
The Gemara relates: There was **a certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood who would upset him** by incessantly challenging the legitimacy of biblical verses. **One day,** Rabbi Yehoshua ben Levi **took a rooster and tied it by its legs and sat** and waited. **He said: When that moment** of God’s wrath **arrives, I will curse him. When that moment** of God’s wrath **arrived,** Rabbi Yehoshua ben Levi **dozed off.** When he awakened, **he said: Conclude from** the fact that I dozed off that it is **not proper conduct** to curse even the wicked, **as it is written: “Punishment, even for the righteous, is not good”** (Proverbs 17:26). **Even with regard to heretics,** a righteous person **should not state** a curse in order to punish them.


###### Sanhedrin 105b:10
[Sanhedrin 105b:10](https://torahapp.org/share/book/Sanhedrin/r/105b:10)

תָּנָא מִשְּׁמֵיהּ דְּרַבִּי מֵאִיר: בְּשָׁעָה שֶׁהַחַמָּה זוֹרַחַת, וְהַמְּלָכִים מַנִּיחִין כִּתְרֵיהֶן עַל רָאשֵׁיהֶן וּמִשְׁתַּחֲוִים לַחַמָּה, מִיָּד כּוֹעֵס.

**William Davidson Edition - English:**
Explaining the cause of God’s anger, **it was taught** in a *baraita* **in the name of Rabbi Meir: When the sun rises and the kings place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry.** Since this occurs in the early hours of every day, God becomes angry at His world at that time every day.


###### Sanhedrin 105b:11
[Sanhedrin 105b:11](https://torahapp.org/share/book/Sanhedrin/r/105b:11)

״וַיָּקׇם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת אֲתֹנוֹ״. תָּנָא מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: אַהֲבָה מְבַטֶּלֶת שׁוּרָה שֶׁל גְּדוּלָּה מֵאַבְרָהָם, דִּכְתִיב: ״וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר״. שִׂנְאָה מְבַטֶּלֶת שׁוּרָה שֶׁל גְּדוּלָּה מִבִּלְעָם, שֶׁנֶּאֱמַר: ״וַיָּקׇם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת אֲתֹנוֹ״.

**William Davidson Edition - English:**
§ It is stated: **“And Balaam rose early in the morning and saddled his donkey”** (Numbers 22:21). **It was taught** in a *baraita* **in the name of Rabbi Shimon ben Elazar: Love negates the standard** conduct **of** those of **prominence.** This is derived **from Abraham, as it is written: “And Abraham rose early in the morning** and saddled his donkey” (Genesis 22:3). Atypically, he saddled the donkey himself and he did not wait for his servants. Likewise, **hatred negates the standard** conduct **of** those of **prominence.** This is derived **from Balaam, as it is stated: “And Balaam rose early in the morning and saddled his donkey”** (Numbers 22:21).


###### Sanhedrin 105b:12
[Sanhedrin 105b:12](https://torahapp.org/share/book/Sanhedrin/r/105b:12)

אָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יַעֲסוֹק אָדָם בְּתוֹרָה וּבְמִצְוָה, אֲפִילּוּ שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. שֶׁבִּשְׂכַר אַרְבָּעִים וּשְׁתַּיִם קׇרְבָּנוֹת שֶׁהִקְרִיב בָּלָק, זָכָה וְיָצְאָה מִמֶּנּוּ רוּת. אָמַר רַבִּי יוֹסֵי בַּר הוּנָא: רוּת בִּתּוֹ שֶׁל עֶגְלוֹן, בֶּן בְּנוֹ שֶׁל בָּלָק מֶלֶךְ מוֹאָב הָיְתָה.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: A person should always engage in Torah** study **and** performance of **a mitzva even** if he does **not** do so **for their own sake, as through** engaging in them **not for their** own **sake,** he will ultimately **come** to engage in them **for their** own **sake.** Proof for this can be cited from the example of Balak, **as in reward for the forty-two offerings that Balak sacrificed,** even though he sacrificed them to facilitate the destruction of the Jewish people, **he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab.**


###### Sanhedrin 105b:13
[Sanhedrin 105b:13](https://torahapp.org/share/book/Sanhedrin/r/105b:13)

אֲמַר לֵיהּ רָבָא לְרַבָּה בַּר מָרִי: כְּתִיב ״יֵיטֵב אֱלֹהִים אֶת שֵׁם שְׁלֹמֹה מִשְּׁמֶךָ וִיגַדֵּל [אֶת] כִּסְאוֹ מִכִּסְאֶךָ״. אוֹרַח אַרְעָא לְמֵימְרָא לֵיהּ לְמַלְכָּא הָכִי? אֲמַר לֵיהּ: מֵעֵין קָאָמְרָה לֵיהּ.

**William Davidson Edition - English:**
Apropos Ruth, matriarch of the Davidic line, the Gemara cites that which **Rava said to Rabba bar Mari: It is written** that the servants of David said to David: **“May God make the name of Solomon better than your name and make his throne greater than your throne [*mikisekha*]”** (I Kings 1:47). Rava asks: **Is it proper conduct to speak to a king in that manner** and say that his son will be greater than he is? Rabba bar Mari **said to** Rava: **She said to him:** May the throne of Solomon be **of the nature** of your throne.


###### Sanhedrin 105b:14
[Sanhedrin 105b:14](https://torahapp.org/share/book/Sanhedrin/r/105b:14)

דְּאִי לָא תֵּימָא הָכִי, ״תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ״. נָשִׁים בָּאֹהֶל מַאן נִינְהוּ? שָׂרָה, רִבְקָה, רָחֵל, וְלֵאָה. אוֹרַח אַרְעָא לְמֵימַר הָכִי? אֶלָּא מֵעֵין קָאָמַר. הָכִי נָמֵי, מֵעֵין קָאָמַר.

**William Davidson Edition - English:**
He explains: **As if you do not say so** and do not explain it in this manner, then the verse: **“Blessed above women Jael, wife of Heber the Kenite; blessed is she more than the women [*minashim*] in the tent”** (Judges 5:24), is difficult. **“The women in the tent,” who are they?** They are **Sarah, Rebecca, Rachel, and Leah. Is it proper conduct to speak in that manner** about the Matriarchs? **Rather, of the nature** of the Matriarchs is what the verse **says,** not greater. **So too** in the case of David’s servants: **Of the nature** of his throne, is what the verse **says.**


###### Sanhedrin 105b:15
[Sanhedrin 105b:15](https://torahapp.org/share/book/Sanhedrin/r/105b:15)

וּפְלִיגָא דְּרַב יוֹסֵי בַּר חוֹנִי, דְּאָמַר רַב יוֹסֵי בַּר חוֹנִי: בַּכֹּל אָדָם מִתְקַנֵּא, חוּץ מִבְּנוֹ וְתַלְמִידוֹ. בְּנוֹ – מִשְּׁלֹמֹה, וְתַלְמִידוֹ – אִיבָּעֵית אֵימָא: ״וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלָי״, וְאִיבָּעֵית אֵימָא: ״וַיִּסְמֹךְ אֶת יָדָיו עָלָיו וַיְצַוֵּהוּ״.

**William Davidson Edition - English:**
The Gemara notes: This explanation **disagrees** with the opinion **of Rav Yosei bar Ḥoni, as Rav Yosei bar Ḥoni says: A person is jealous of everyone except for his son and his student.** Since their success reflects well upon him, he celebrates their success. The fact that one is not jealous of **his son** is derived **from** King David’s servants telling him: May **Solomon** be greater than he is. **And** the fact that one is not jealous of **his student; if you wish, say** that it is derived from that which Elisha said to Elijah: **“I pray you that a double portion of your spirit be upon me”** (II Kings 2:9). He asked of his mentor to be greater than him, indicating that it is not an objectionable matter. **And if you wish, say** instead that it is derived from Moses: **“And he laid his hands upon him and commanded him”** (Numbers 27:23). God commanded Moses to lay only one hand upon Joshua, and instead he laid both hands upon him with all his strength.


###### Sanhedrin 105b:16
[Sanhedrin 105b:16](https://torahapp.org/share/book/Sanhedrin/r/105b:16)

״וַיָּשֶׂם דָּבָר בְּפִי בִּלְעָם״, רַבִּי אֶלְעָזָר אוֹמֵר – מַלְאָךְ, רַבִּי יוֹנָתָן אָמַר – חַכָּה.

**William Davidson Edition - English:**
§ With regard to the verse: **“And the Lord placed a matter in Balaam’s mouth”** (Numbers 23:5), **Rabbi Elazar says:** It was **an angel** that spoke from his mouth. **Rabbi Yonatan says:** It was **a hook** placed in his mouth to prevent him from saying anything else.


###### Sanhedrin 105b:17
[Sanhedrin 105b:17](https://torahapp.org/share/book/Sanhedrin/r/105b:17)

אָמַר רַבִּי יוֹחָנָן: מִבִּרְכָתוֹ שֶׁל אוֹתוֹ רָשָׁע אַתָּה לָמֵד מָה הָיָה בְּלִבּוֹ. בִּיקֵּשׁ לוֹמַר שֶׁלֹּא יְהוּ לָהֶם בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת – ״מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב״. לֹא תִּשְׁרֶה שְׁכִינָה עֲלֵיהֶם – ״וּמִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל״. לֹא תְּהֵא מַלְכוּתָן נִמְשֶׁכֶת – ״כִּנְחָלִים נִטָּיוּ״. לֹא יְהֵא לָהֶם זֵיתִים וּכְרָמִים – ״כְּגַנֹּת עֲלֵי נָהָר״. לֹא יְהֵא רֵיחָן נוֹדֵף – ״כַּאֲהָלִים נָטַע ה׳״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: From the blessing of that wicked person,** Balaam, **you** can **ascertain what was in his heart.** God transformed the curses that he planned into blessings. **He sought to say that they should not have synagogues and study halls,** and he said instead: **“How goodly are your tents, Jacob”** (Numbers 24:5), a blessing on their synagogues. He sought to say **that the Divine Presence [*shekhina*] will not rest upon them,** and he said instead: **“And your dwellings [*mishkenot*] Israel.”** He sought to say that **the kingdom of Israel would not continue,** and he said instead that it would continue: **“Like the winding brooks”** (Numbers 24:6), which flow continuously. He sought to say that **they would have no olive trees and vineyards,** and he said instead: **“Like gardens by the river’s side”** (Numbers 24:6). He sought to say that **their fragrance would not diffuse** from their fulfillment of mitzvot, and he said instead: **“Like aloes that the Lord has planted”** (Numbers 24:6).


###### Sanhedrin 105b:18
[Sanhedrin 105b:18](https://torahapp.org/share/book/Sanhedrin/r/105b:18)

לֹא יִהְיוּ לָהֶם מְלָכִים בַּעֲלֵי קוֹמָה – ״כַּאֲרָזִים עֲלֵי מַיִם״. לֹא יִהְיֶה לָהֶם מֶלֶךְ בֶּן מֶלֶךְ – ״יִזַּל מַיִם מִדָּלְיָו״. לֹא תְּהֵא מַלְכוּתָן שׁוֹלֶטֶת בָּאוּמּוֹת – ״וְזַרְעוֹ בְּמַיִם רַבִּים״. לֹא תְּהֵא עַזָּה מַלְכוּתָן – ״וְיָרֹם מֵאֲגַג מַלְכּוֹ״. לֹא תְּהֵא אֵימַת מַלְכוּתָן – ״וְתִנַּשֵּׂא מַלְכֻתוֹ״.

**William Davidson Edition - English:**
He sought to say that **they would not have kings of stature,** and he said instead: **“Like cedar trees beside the waters”** (Numbers 24:6). He sought to say that **they will not have a king the son of a king,** and he said instead: **“Water shall flow from his branches”** (Numbers 24:7). He sought to say that **their kingdom would not rule over the nations,** and he said instead: **“And his seed shall be in many waters”** (Numbers 24:7). He sought to say that **their kingdom would not be fierce,** and he said instead: **“And his king shall be higher than Agag.”** He sought to say **that there will be no fear of their kingdom,** and he said instead: **“And his kingdom shall be exalted”** (Numbers 24:7).


###### Sanhedrin 105b:19
[Sanhedrin 105b:19](https://torahapp.org/share/book/Sanhedrin/r/105b:19)

אָמַר רַבִּי אַבָּא בַּר כָּהֲנָא: כּוּלָּם חָזְרוּ לִקְלָלָה, חוּץ מִבָּתֵּי כְנֵסִיּוֹת וּמִבָּתֵּי מִדְרָשׁוֹת, שֶׁנֶּאֱמַר: ״וַיַּהֲפֹךְ ה׳ אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ ה׳ אֱלֹהֶיךָ״. קְלָלָה, וְלֹא קְלָלוֹת.

**William Davidson Edition - English:**
**Rabbi Abba bar Kahana says: All of** the blessings ultimately **reverted to** be fulfilled as the **curse** that he originally intended, as all of those circumstances befell the Jewish people, **except for** the destruction of **synagogues and study halls, as it is stated: “And the Lord your God transformed the curse into a blessing for you, because the Lord your God loved you”** (Deuteronomy 23:6). **A curse** in the singular, **not curses** in the plural, was transformed permanently.


###### Sanhedrin 105b:20
[Sanhedrin 105b:20](https://torahapp.org/share/book/Sanhedrin/r/105b:20)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מַאי דִּכְתִיב ״נֶאֱמָנִים פִּצְעֵי אוֹהֵב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא״? טוֹבָה קְלָלָה שֶׁקִּילֵּל אֲחִיָּה הַשִּׁילוֹנִי אֶת יִשְׂרָאֵל יוֹתֵר מִבְּרָכָה שֶׁבֵּרְכָם בִּלְעָם הָרָשָׁע. אֲחִיָּה הַשִּׁילוֹנִי קִילֵּל אֶת יִשְׂרָאֵל בְּקָנֶה, שֶׁנֶּאֱמַר: ״וְהִכָּה ה׳ אֶת יִשְׂרָאֵל כַּאֲשֶׁר יָנוּד הַקָּנֶה בַּמַּיִם וְגוֹ׳״. מָה קָנֶה זֶה עוֹמֵד בִּמְקוֹם מַיִם, וְגִיזְעוֹ

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says: What** is the meaning of that **which is written: “Faithful are the wounds of a friend; but the kisses of an enemy are importunate”** (Proverbs 27:6)? **Better is the curse that Ahijah the Shilonite cursed the Jewish people than the blessing that Balaam the wicked blessed them. Ahijah the Shilonite cursed Israel with a reed, as it is stated: “For the Lord shall smite Israel as a reed is shaken in water”** (I Kings 14:15). There is an aspect of blessing in that curse, as he was saying they will be **just like a reed** that **stands in a place** near **water,** as the water sustains it, **and its stalk**