## Sanhedrin Daf 106b

###### Sanhedrin 106b:1
[Sanhedrin 106b:1](https://torahapp.org/share/book/Sanhedrin/r/106b:1)

״הָרְגוּ בְנֵי יִשְׂרָאֵל [בַּחֶרֶב] אֶל חַלְלֵיהֶם״, אָמַר רַב: שֶׁקִּיְּימוּ בּוֹ אַרְבַּע מִיתוֹת – סְקִילָה, וּשְׂרֵיפָה, הֶרֶג, וָחֶנֶק.

**William Davidson Edition - English:**
With regard to the latter part of the verse: “And Balaam, son of Beor, the diviner, **did the children of Israel slay with the sword among the rest of their slain”** (Joshua 13:22), **Rav says:** It means **that they accomplished in him** all **four** means of court-imposed **executions: Stoning, and burning, beheading, and strangulation.**


###### Sanhedrin 106b:2
[Sanhedrin 106b:2](https://torahapp.org/share/book/Sanhedrin/r/106b:2)

אֲמַר לֵיהּ הָהוּא מִינָא לְרַבִּי חֲנִינָא: מִי שְׁמִיעַ לָךְ בִּלְעָם בַּר כַּמָּה הֲוָה? אֲמַר לֵיהּ: מִיכְתָּב לָא כְּתִיב, אֶלָּא מִדִּכְתִיב ״אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם״, בַּר תְּלָתִין וּתְלָת שְׁנִין אוֹ בַּר תְּלָתִין וְאַרְבַּע. אֲמַר לֵיהּ: שַׁפִּיר קָאָמְרַתְּ, לְדִידִי חֲזֵי לִי פִּנְקָסֵיהּ דְּבִלְעָם, וַהֲוָה כְּתִיב בֵּיהּ: בַּר תְּלָתִין וּתְלָת שְׁנִין בִּלְעָם חֲגִירָא כַּד קָטֵיל יָתֵיהּ פִּנְחָס לִיסְטָאָה.

**William Davidson Edition - English:**
**A certain heretic said to Rabbi Ḥanina: Have you heard how old Balaam was** when he died? Rabbi Ḥanina **said to him: It is not written** explicitly in the Torah. **But from** the fact **that it is written: “Bloody and deceitful men shall not live half their days”** (Psalms 55:24), this indicates that he was **thirty-three or thirty-four years old,** less than half the standard seventy-year lifespan. The heretic **said to him: You have spoken well, I myself saw the notebook of Balaam and it was written therein: Balaam the lame was thirty-three years old when Pinehas the highwayman killed him.**


###### Sanhedrin 106b:3
[Sanhedrin 106b:3](https://torahapp.org/share/book/Sanhedrin/r/106b:3)

אֲמַר לֵיהּ מָר בְּרֵיהּ דְּרָבִינָא לִבְרֵיהּ: בְּכוּלְּהוּ לָא תַּפֵּישׁ לְמִדְרַשׁ, לְבַר מִבִּלְעָם הָרָשָׁע, דְּכַמָּה דְּמַשְׁכַּחַתְּ בֵּיהּ דְּרוֹשׁ בֵּיהּ.

**William Davidson Edition - English:**
**Mar, son of Ravina, said to his son:** With regard to **all of those** enumerated as not having a share in the World-to-Come, **do not extensively interpret** verses **homiletically** in order to denigrate them, **except** with regard to **Balaam the wicked, as any** negative element **that you discover in his** regard, continue to **interpret homiletically concerning him,** as it is appropriate to attribute wickedness to one so wicked.


###### Sanhedrin 106b:4
[Sanhedrin 106b:4](https://torahapp.org/share/book/Sanhedrin/r/106b:4)

כְּתִיב ״דּוֹאֵג״, וּכְתִיב ״דּוֹיֵיג״. אָמַר רַבִּי יוֹחָנָן: בַּתְּחִילָּה יוֹשֵׁב הַקָּדוֹשׁ בָּרוּךְ הוּא וְדוֹאֵג, שֶׁמָּא יֵצֵא זֶה לְתַרְבּוּת רָעָה. לְאַחַר שֶׁיָּצָא, אָמַר: וַוי שֶׁיָּצָא זֶה!

**William Davidson Edition - English:**
§ **It is written** in one verse: **“Doeg** the Edomite” (I Samuel 22:9), **and it is written** in another verse: “And the king said to **Doyeig”** (I Samuel 22:18). **Rabbi Yoḥanan says** in explaining the discrepancy: **Initially, the Holy One, Blessed be He, sat and was concerned [*doeg*]** that **perhaps this** person **would emerge to** undertake **an evil path. After he emerged** on that path, God **said: Alas [*vai*], that** person **has emerged to** undertake an evil path.


###### Sanhedrin 106b:5
[Sanhedrin 106b:5](https://torahapp.org/share/book/Sanhedrin/r/106b:5)

(סִימָן: גִּבּוֹר, רָשָׁע, וְצַדִּיק, חַיִל, וְסוֹפֵר).

**William Davidson Edition - English:**
The Gemara cites **a mnemonic** for the statements of Rabbi Yitzḥak that follow: **Mighty, wicked, and righteous, riches, and counter.**


###### Sanhedrin 106b:6
[Sanhedrin 106b:6](https://torahapp.org/share/book/Sanhedrin/r/106b:6)

אָמַר רַבִּי יִצְחָק, מַאי דִּכְתִיב: ״מַה תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר חֶסֶד אֵל כׇּל הַיּוֹם״? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדוֹאֵג: לֹא גִּבּוֹר בַּתּוֹרָה אַתָּה? מַה תִּתְהַלֵּל בְּרָעָה? לֹא חֶסֶד אֵל נָטוּי עָלֶיךָ כׇּל הַיּוֹם?

**William Davidson Edition - English:**
**Rabbi Yitzḥak says: What** is the meaning of that **which is written: “Why boast of your evil mighty one? The mercy of God endures continually”** (Psalms 52:3)? **The Holy One, Blessed be He, said to Doeg: Aren’t you mighty in Torah? Why do you boast of evil? Isn’t God’s mercy extended over you continually** when you engage in His Torah?


###### Sanhedrin 106b:7
[Sanhedrin 106b:7](https://torahapp.org/share/book/Sanhedrin/r/106b:7)

וְאָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקָּי״? אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדוֹאֵג הָרָשָׁע: מַה לְּךָ לְסַפֵּר חֻקָּי? כְּשֶׁאַתָּה מַגִּיעַ לְפָרָשַׁת מְרַצְּחִים וּפָרָשַׁת מְסַפְּרֵי לָשׁוֹן הָרָע, מָה אַתָּה דּוֹרֵשׁ בָּהֶם? ״וַתִּשָּׂא בְרִיתִי עֲלֵי פִיךָ״. אָמַר רַבִּי אַמֵּי: אֵין תּוֹרָתוֹ שֶׁל דּוֹאֵג אֶלָּא מִשָּׂפָה וְלַחוּץ.

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says: What** is the meaning of that **which is written: “But to the wicked, God says: What have you to do to declare My statutes,** and that you have taken My covenant in your mouth” (Psalms 50:16)? **The Holy One, Blessed be He, said to Doeg the wicked: Why do you speak of My statutes** and My Torah? **When you reach** the Torah **portion of murderers and** the Torah **portion of slanderers, how do you teach them?** You have violated both. With regard to the end of that verse: **“And that you have taken My covenant in your mouth”** (Psalms 50:16), **Rabbi Ami says: Doeg’s Torah is only** insincere **lip service,** as it is in his mouth but not in his heart. He does not have a profound understanding of the Torah and does not commit himself to the performance of its mitzvot.


###### Sanhedrin 106b:8
[Sanhedrin 106b:8](https://torahapp.org/share/book/Sanhedrin/r/106b:8)

וְאָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״וְיִרְאוּ צַדִּיקִים וְיִירָאוּ וְעָלָיו יִשְׂחָקוּ״? בַּתְּחִילָּה יִירָאוּ, וּלְבַסּוֹף יִשְׂחָקוּ.

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says: What** is the meaning of that **which is written: “And the righteous shall see, and fear, and shall laugh at him”** (Psalms 52:8)? **Initially, they will fear** Doeg due to his success, **and ultimately they will laugh** when they witness his downfall.


###### Sanhedrin 106b:9
[Sanhedrin 106b:9](https://torahapp.org/share/book/Sanhedrin/r/106b:9)

וְאָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״חַיִל בָּלַע וַיְקִאֶנּוּ מִבִּטְנוֹ יוֹרִישֶׁנּוּ אֵל״? אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, יָמוּת דּוֹאֵג! אָמַר לוֹ: ״חַיִל בָּלַע וַיְקִיאֶנּוּ״. אָמַר לְפָנָיו: ״מִבִּטְנוֹ יוֹרִישֶׁנּוּ אֵל״!

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says: What** is the meaning of that **which is written: “He has swallowed riches and he shall vomit them again; God shall cast them out of his belly”** (Job 20:15)? **David said before the Holy One, Blessed be He: Master of the Universe, Doeg shall die.** God **said to him: “He has swallowed riches and he shall vomit them again.”** He is filled with Torah and wisdom; wait until he forgets what he has learned. David **said before Him: “God shall cast them out of his belly.”** God can remove his Torah knowledge from him before he will forget it on his own.


###### Sanhedrin 106b:10
[Sanhedrin 106b:10](https://torahapp.org/share/book/Sanhedrin/r/106b:10)

וְאָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״גַּם אֵל יִתׇּצְךָ לָנֶצַח״? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְדָוִד: נֵיתֵי דּוֹאֵג לְעָלְמָא דְּאָתֵי. אָמַר לְפָנָיו: ״גַּם אֵל יִתׇּצְךָ לָנֶצַח״. מַאי דִּכְתִיב ״יַחְתְּךָ וְיִסָּחֲךָ מֵאֹהֶל וְשֵׁרֶשְׁךָ מֵאֶרֶץ חַיִּים סֶלָה״? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לֵימְרוּ שְׁמַעְתָּא בֵּי מִדְרְשָׁא מִשְּׁמֵיהּ. אָמַר לְפָנָיו: ״יַחְתְּךָ וְיִסָּחֲךָ מֵאֹהֶל״. לֶיהֱוֵי לֵיהּ בְּנִין רַבָּנַן: ״וְשֵׁרֶשְׁךָ מֵאֶרֶץ חַיִּים סֶלָה״.

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says: What** is the meaning of that **which is written: “God shall likewise destroy you forever”** (Psalms 52:7)? **The Holy One, Blessed be He, said to David: Let Doeg enter the World-to-Come.** David **said before Him: “God shall likewise destroy you forever,”** i.e., let Doeg not have eternal life. **What** is the meaning of that **which is written: “He shall pluck you away, and pluck you from your tent, and root you out from the land of the living. Selah”** (Psalms 52:7)? **The Holy One, Blessed be He, said** to David: At least **let them state a *halakha* in the study hall in his name.** David **said before Him: “He shall pluck you away, and pluck you from your tent,”** i.e., let him be completely removed from the tents of Torah. God said to him: **Let him have sons who are Sages.** David said: **“And root you out from the land of the living. Selah,”** i.e., let Doeg be entirely uprooted.


###### Sanhedrin 106b:11
[Sanhedrin 106b:11](https://torahapp.org/share/book/Sanhedrin/r/106b:11)

וְאָמַר רַבִּי יִצְחָק, מַאי דִּכְתִיב: ״אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת הַמִּגְדָּלִים״? ״אַיֵּה סֹפֵר״ – כׇּל אוֹתִיּוֹת שֶׁבַּתּוֹרָה, ״אַיֵּה שֹׁקֵל״ – שֶׁשּׁוֹקֵל כָּל קַלִּים וַחֲמוּרִים שֶׁבַּתּוֹרָה, ״אַיֵּה סֹפֵר אֶת הַמִּגְדָּלִים״ – שֶׁהָיָה סוֹפֵר שְׁלֹשׁ מֵאוֹת הֲלָכוֹת פְּסוּקוֹת בְּמִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר.

**William Davidson Edition - English:**
**And Rabbi Yitzḥak says: What** is the meaning of that **which is written: “Where is he that counts; where is he that weighs; where is he that counts the towers [*migdalim*]”** (Isaiah 33:18)? **Where is he that counts all the letters of the Torah? Where is he that weighs, who considers all the** elements of ***a fortiori* inferences in the Torah? Where is he who counts the towers?** This is Doeg, **who would count three hundred halakhic conclusions with regard to** the purity of **a cupboard [*migdal*] that floats in the air [*avir*].**


###### Sanhedrin 106b:12
[Sanhedrin 106b:12](https://torahapp.org/share/book/Sanhedrin/r/106b:12)

אָמַר רַבִּי: אַרְבַּע מְאָה בַּעְיֵי בְּעוֹ דּוֹאֵג וַאֲחִיתוֹפֶל בְּמִגְדָּל הַפּוֹרֵחַ בָּאֲוִיר, (וְלָא אִיפְּשַׁט לְהוּ חַד). אָמַר רָבָא: רְבוּתָא לְמִבְעֵי בַּעְיֵי? בִּשְׁנֵי דְּרַב יְהוּדָה כּוּלֵּי תַּנּוֹיֵי בִּנְזִיקִין, וַאֲנַן קָא מַתְנֵינַן טוּבָא בְּעוּקְצִין!

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says: Doeg and Ahithophel raised four hundred dilemmas with regard to** the purity of **a cupboard that floats in the air, and they did not resolve** even **one,** an indication of their great knowledge. **Rava says:** Is it **greatness to raise dilemmas?** That is not a barometer of greatness, as **in the years of Rav Yehuda all of their** Torah **study** was confined to the order of ***Nezikin*, and we study much** more than that, and are expert even **in** tractate ***Okatzin*,** the final tractate in the difficult order of *Teharot*.


###### Sanhedrin 106b:13
[Sanhedrin 106b:13](https://torahapp.org/share/book/Sanhedrin/r/106b:13)

וְכִי הֲוָה מָטֵי רַב יְהוּדָה ״אִשָּׁה שֶׁכּוֹבֶשֶׁת יָרָק בִּקְדֵירָה״, וְאָמְרִי לַהּ ״זֵיתִים שֶׁכְּבָשָׁן בְּטַרְפֵיהֶן טְהוֹרִים״, אָמַר: הֲוָיוֹת דְּרַב וּשְׁמוּאֵל קָא חָזֵינָא הָכָא, וַאֲנַן קָא מַתְנֵינַן בְּעוּקְצִין תְּלָת סְרֵי מְתִיבָתָא!

**William Davidson Edition - English:**
**Moreover, when Rav Yehuda would encounter** the mishna in tractate *Okatzin* that discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of contracting ritual impurity, where the mishna discusses the *halakha* concerning **a woman who pickles a vegetable in a pot, and some say** when he would reach the mishna (*Okatzin* 2:1): **Olives pickled with their leaves are pure,** because after pickling, it is no longer possible to lift the fruit by its leaves, so they are no longer considered part of the fruit; he would find it difficult to understand. **He would say:** Those are **the discussions between Rav and Shmuel that we see here. And we,** by contrast, **teach** tractate ***Okatzin* in thirteen academies.**


###### Sanhedrin 106b:14
[Sanhedrin 106b:14](https://torahapp.org/share/book/Sanhedrin/r/106b:14)

וְרַב יְהוּדָה שָׁלֵיף מְסָאנֵי וְאָתֵי מִטְרָא, וַאֲנַן צָוְחִינַן וְלֵיכָּא דְּמַשְׁגַּח בַּן. אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִיבָּא בָּעֵי, דִּכְתִיב: ״וַה׳ יִרְאֶה לַלֵּבָב״.

**William Davidson Edition - English:**
**But** nevertheless, **when Rav Yehuda would remove one of his shoes the rain would** immediately **fall,** whereas **we cry out and no one notices us. Rather, the Holy One, Blessed be He, seeks the heart,** and the barometer of greatness is devotion of the heart and not the amount of Torah that one studies, **as it is written: “But the Lord looks on the heart”** (I Samuel 16:7).


###### Sanhedrin 106b:15
[Sanhedrin 106b:15](https://torahapp.org/share/book/Sanhedrin/r/106b:15)

אָמַר רַב מְשַׁרְשְׁיָא: דּוֹאֵג וַאֲחִיתוֹפֶל לָא [הֲווֹ] סָבְרִי שְׁמַעְתָּא. מַתְקֵיף לַהּ מָר זוּטְרָא: מַאן דִּכְתִיב בֵּיהּ ״אַיֵּה סֹפֵר אַיֵּה שֹׁקֵל אַיֵּה סֹפֵר אֶת הַמִּגְדָּלִים״, וְאַתְּ אָמְרַתְּ לָא הֲווֹ סָבְרִי שְׁמַעְתָּא?! אֶלָּא דְּלָא הֲוָה סָלְקָא לְהוּ שְׁמַעְתָּא אַלִּיבָּא דְהִלְכְתָא, דִּכְתִיב: ״סוֹד ה׳ לִירֵאָיו״.

**William Davidson Edition - English:**
**Rav Mesharshiyya says: Doeg and Ahithophel did not comprehend halakhic discussions. Mar Zutra objects to this** statement: These are people **with regard to whom it is written: “Where is he that counts; where is he that weighs; where is he that counts the towers”** (Isaiah 33:18), **and you say** that **they did not comprehend halakhic discussions? Rather,** Doeg and Ahithophel **would not conclude halakhic discussions in accordance with halakhic** rulings, **as it is written: “The secret of the Lord is with those who fear Him”** (Psalms 25:14). Since they did not fear God, they did not arrive at halakhic conclusions despite their keen intellect.


###### Sanhedrin 106b:16
[Sanhedrin 106b:16](https://torahapp.org/share/book/Sanhedrin/r/106b:16)

אָמַר רַבִּי אַמֵּי: לֹא מֵת דּוֹאֵג עַד שֶׁשָּׁכַח תַּלְמוּדוֹ, שֶׁנֶּאֱמַר: ״הוּא יָמוּת בְּאֵין מוּסָר וּבְרֹב אִוַּלְתּוֹ יִשְׁגֶּה״. רַב אָשֵׁי אָמַר: נִצְטָרַע, שֶׁנֶּאֱמַר: ״הִצְמַתָּה כׇּל זוֹנֶה מִמֶּךָּ״.

**William Davidson Edition - English:**
**Rabbi Ami says: Doeg died only when he forgot what he learned, as it is stated: “He shall die for want of instruction, and in his folly he shall go astray”** (Proverbs 5:23). **Rav Ashi says: He was afflicted with leprosy** before his death, **as it is stated: “Those that go far from You shall perish; You destroy [*hitzmatta*] all those who go astray from You”** (Psalms 73:27).


###### Sanhedrin 106b:17
[Sanhedrin 106b:17](https://torahapp.org/share/book/Sanhedrin/r/106b:17)

כְּתִיב הָתָם: ״לַצְּמִתֻת״, וּמְתַרְגְּמִינַן: ״לַחֲלוּטִין״. וּתְנַן: אֵין בֵּין מוּסְגָּר וּמוּחְלָט אֶלָּא פְּרִיעָה וּפְרִימָה.

**William Davidson Edition - English:**
Where is the allusion to leprosy in this verse? **It is written there:** “And the land shall not be sold **in perpetuity [*litzmitut*]”** (Leviticus 25:23), **and we translate** it into Aramaic as: ***Laḥalutin*. And we learned** in a mishna with regard to lepers (*Megilla* 8b): **The difference between a quarantined** leper, i.e., one examined by a priest who found his symptoms to be inconclusive, and who must therefore remain in isolation for a period of up to two weeks to see if conclusive symptoms develop; **and a confirmed [*muḥlat*]** leper, i.e., one whose symptoms were conclusive and the priest declared him a confirmed leper, **is only** with regard to **letting** the hair on one’s head **grow and rending** one’s garments. The derivation is based on the etymological similarity between *hitzmatta* and *litzmitut*; the translation of *litzmitut* as *laḥalutin*, and the etymological similarity between *laḥalutin* and *muḥlat*.


###### Sanhedrin 106b:18
[Sanhedrin 106b:18](https://torahapp.org/share/book/Sanhedrin/r/106b:18)

(סִימָן: שְׁלֹשָׁה, רָאוּ, וְחָצוּ, וְקָרְאוּ)

**William Davidson Edition - English:**
The Gemara cites **a mnemonic** for the *halakhot* that follow: **Three, saw, and half, and called him.**


###### Sanhedrin 106b:19
[Sanhedrin 106b:19](https://torahapp.org/share/book/Sanhedrin/r/106b:19)

אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה מַלְאֲכֵי חַבָּלָה נִזְדַּמְּנוּ לוֹ לְדוֹאֵג, אֶחָד שֶׁשִּׁכַּח תַּלְמוּדוֹ, וְאֶחָד שֶׁשָּׂרַף נִשְׁמָתוֹ, וְאֶחָד שֶׁפִּיזֵּר עֲפָרוֹ בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Three angels of destruction encountered Doeg: One who caused him to forget his Torah** knowledge, **one who burned his soul, and one who dispersed the ashes of** his soul **in synagogues and in study halls** to be trampled beneath the feet of the righteous.


###### Sanhedrin 106b:20
[Sanhedrin 106b:20](https://torahapp.org/share/book/Sanhedrin/r/106b:20)

אָמַר רַבִּי יוֹחָנָן: דּוֹאֵג וַאֲחִיתוֹפֶל לֹא רָאוּ זֶה אֶת זֶה. דּוֹאֵג בִּימֵי שָׁאוּל, וַאֲחִיתוֹפֶל בִּימֵי דָּוִד.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Doeg and Ahithophel did not see one another,** as both died at a young age. **Doeg** lived **in the days of Saul, and Ahithophel** lived **in the days of David,** toward the end of David’s life.


###### Sanhedrin 106b:21
[Sanhedrin 106b:21](https://torahapp.org/share/book/Sanhedrin/r/106b:21)

וְאָמַר רַבִּי יוֹחָנָן: דּוֹאֵג וַאֲחִיתוֹפֶל לֹא חָצוּ יְמֵיהֶם. תַּנְיָא נָמֵי הָכִי: ״אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם״. כׇּל שְׁנוֹתָיו שֶׁל דּוֹאֵג לֹא הָיוּ אֶלָּא שְׁלֹשִׁים וְאַרְבַּע, וְשֶׁל אֲחִיתוֹפֶל אֵינָן אֶלָּא שְׁלֹשִׁים וְשָׁלֹשׁ.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says: Doeg and Ahithophel did not reach half of their** allotted **days,** as they died before the age of thirty-five, half of the standard lifetime mentioned in the verse: “The days of our years are seventy years” (Psalms 90:10). **This is also taught** in a *baraita*: **“Bloody and deceitful men shall not live half their days”** (Psalms 55:24); **all the years of Doeg were only thirty-four, and** the years **of Ahithophel were only thirty-three.**


###### Sanhedrin 106b:22
[Sanhedrin 106b:22](https://torahapp.org/share/book/Sanhedrin/r/106b:22)

וְאָמַר רַבִּי יוֹחָנָן: בַּתְּחִלָּה קָרָא דָּוִד לַאֲחִיתוֹפֶל רַבּוֹ, וּלְבַסּוֹף קְרָאוֹ חֲבֵירוֹ, וּלְבַסּוֹף קְרָאוֹ תַּלְמִידוֹ. בַּתְּחִלָּה קְרָאוֹ רַבּוֹ – ״וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי״. וּלְבַסּוֹף קְרָאוֹ חֲבֵרוֹ – ״אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ״. וּלְבַסּוֹף קְרָאוֹ תַּלְמִידוֹ – ״גַּם אִישׁ שְׁלוֹמִי אֲשֶׁר בָּטַחְתִּי בוֹ

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says: Initially, David called Ahithophel his teacher, and eventually, he called him his colleague, and ultimately, he called him his student. Initially,** David **called** Ahithophel **his teacher,** as it is stated: **“But it was you, a man my equal, my master [*alufi*], and my familiar friend”** (Psalms 55:14); a teacher is known as *aluf* as he trains [*me’alef* ] his students. **And eventually, he called him his colleague,** as it is stated: **“We took sweet counsel together, and walked to the house of God with the throng”** (Psalms 55:15); the term together indicates that they were equals. **And ultimately, he called him his student,** as it is stated: **“Even my own familiar friend, in whom I trusted,**