## Sanhedrin Daf 107b

###### Sanhedrin 107b:1
[Sanhedrin 107b:1](https://torahapp.org/share/book/Sanhedrin/r/107b:1)

״בְּחֶבְרוֹן מָלַךְ שֶׁבַע שָׁנִים וּבִירוּשָׁלִַים מָלַךְ שְׁלֹשִׁים וְשָׁלֹשׁ שָׁנִים״, וּכְתִיב: ״בְּחֶבְרוֹן מָלַךְ עַל יְהוּדָה שֶׁבַע שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וְגוֹ׳״, וְהָנֵי שִׁשָּׁה חֳדָשִׁים לָא קָחָשֵׁיב. שְׁמַע מִינַּהּ נִצְטָרַע.

**William Davidson Edition - English:**
**in Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years”** (I Kings 2:11). **And it is written: “In Hebron he reigned over Judah seven years and six months** and in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). **And those six months,** the prophet **did not tally** them as part of the forty years of King David’s reign. **Conclude from it** that there were six months that he was not considered king because he **was afflicted with leprosy.**


###### Sanhedrin 107b:2
[Sanhedrin 107b:2](https://torahapp.org/share/book/Sanhedrin/r/107b:2)

אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מְחוֹל לִי עַל אוֹתוֹ עָוֹן! מָחוּל לָךְ. ״עֲשֵׂה עִמִּי אוֹת לְטוֹבָה וְיִרְאוּ שֹׂנְאַי וְיֵבֹשׁוּ כִּי אַתָּה ה׳ עֲזַרְתַּנִי וְנִחַמְתָּנִי״. אֲמַר לֵיהּ: בְּחַיֶּיךָ אֵינִי מוֹדִיעַ, אֲבָל אֲנִי מוֹדִיעַ בְּחַיֵּי שְׁלֹמֹה בִּנְךָ.

**William Davidson Edition - English:**
David **said before Him** after this: **Master of the Universe, pardon me for this sin.** God said to him: **It is forgiven for you.** David requested: **“Perform on my behalf a sign for good, that they that hate me may see it and be put to shame”** (Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God **said to him: In your lifetime I will not make** it **known** that you were forgiven, **but I will make** it **known in the lifetime of your son, Solomon.**


###### Sanhedrin 107b:3
[Sanhedrin 107b:3](https://torahapp.org/share/book/Sanhedrin/r/107b:3)

בְּשָׁעָה שֶׁבָּנָה שְׁלֹמֹה אֶת בֵּית הַמִּקְדָּשׁ, בִּיקֵּשׁ לְהַכְנִיס אָרוֹן לְבֵית קׇדְשֵׁי הַקֳּדָשִׁים. דָּבְקוּ שְׁעָרִים זֶה בָּזֶה. אָמַר עֶשְׂרִים וְאַרְבָּעָה רְנָנוֹת וְלֹא נַעֲנָה. אָמַר: ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד. מִי זֶה מֶלֶךְ הַכָּבוֹד ה׳ עִזּוּז וְגִבּוֹר ה׳ גִּבּוֹר מִלְחָמָה״. וְנֶאֱמַר: ״שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד וְגוֹ׳״, וְלֹא נַעֲנָה.

**William Davidson Edition - English:**
The Gemara explains: **When Solomon built the Temple** and **sought to bring the Ark into the Holy of Holies,** the **gates clung together** and could not be opened. Solomon **uttered twenty-four songs** of praise, **and** his prayer **was not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle”** (Psalms 24:7-8). **And it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in.** Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9-10), **and he was not answered.**


###### Sanhedrin 107b:4
[Sanhedrin 107b:4](https://torahapp.org/share/book/Sanhedrin/r/107b:4)

כֵּיוָן שֶׁאָמַר: ״ה׳ אֱלֹהִים אַל תָּשֵׁב פְּנֵי מְשִׁיחֶךָ זָכְרָה לְחַסְדֵי דָּוִיד עַבְדֶּךָ״, מִיָּד נַעֲנָה. בְּאוֹתָהּ שָׁעָה נֶהְפְּכוּ פְּנֵי שׂוֹנְאֵי דָּוִד כְּשׁוּלֵי קְדֵירָה, וְיָדְעוּ כׇּל יִשְׂרָאֵל שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אוֹתוֹ הֶעָוֹן.

**William Davidson Edition - English:**
**Once he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant”** (II Chronicles 6:42), **he was immediately answered,** and the gates opened (II Chronicles 7:1). **At that moment, the faces of all of David’s enemies turned** dark **like the** charred **bottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin,** as it was only by David’s merit that Solomon’s prayer was answered.


###### Sanhedrin 107b:5
[Sanhedrin 107b:5](https://torahapp.org/share/book/Sanhedrin/r/107b:5)

גֵּחֲזִי, דִּכְתִיב: ״וַיֵּלֶךְ אֱלִישָׁע דַּמֶּשֶׂק״. לְהֵיכָא אֲזַל? אָמַר רַבִּי יוֹחָנָן: שֶׁהָלַךְ לְהַחֲזִיר גֵּחֲזִי בִּתְשׁוּבָה, וְלֹא חָזַר. אָמַר לוֹ: חֲזוֹר בָּךְ. אָמַר לוֹ: כָּךְ מְקוּבְּלַנִי מִמְּךָ: הַחוֹטֵא וּמַחְטִיא אֶת הָרַבִּים אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.

**William Davidson Edition - English:**
§ The mishna states that **Gehazi,** the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is **as it is written: And Elisha went to Damascus** (see II Kings 8:7). **Where did he go,** and for what purpose? **Rabbi Yoḥanan says: He went to cause Gehazi to repent, but he did not repent.** Elisha **said to him: Repent.** Gehazi **said to him: This** is the tradition that **I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent.**


###### Sanhedrin 107b:6
[Sanhedrin 107b:6](https://torahapp.org/share/book/Sanhedrin/r/107b:6)

מַאי עֲבַד? אִיכָּא דְּאָמְרִי: אֶבֶן שׁוֹאֶבֶת תָּלָה לְחַטַּאת יָרׇבְעָם, וְהֶעֱמִידָהּ בֵּין שָׁמַיִם לָאָרֶץ. וְאִיכָּא דְּאָמְרִי: שֵׁם חָקַק בְּפִיהָ, וְהָיְתָה מַכְרֶזֶת וְאוֹמֶרֶת ״אָנֹכִי״ וְ״לֹא יִהְיֶה לְךָ״.

**William Davidson Edition - English:**
**What did he do** that caused the masses to sin? **There are** those **who say** that **he hung a magnetic rock on Jeroboam’s sin,** i.e., on the golden calf that Jeroboam established as an idol, so that **he suspended it between heaven and earth,** i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. **And there are** those **who say: He engraved** the sacred **name** of God **on its mouth, and it would declare and say: “I am** the Lord your God” (Exodus 20:2), **and: “You shall not have** other gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before.


###### Sanhedrin 107b:7
[Sanhedrin 107b:7](https://torahapp.org/share/book/Sanhedrin/r/107b:7)

וְאִיכָּא דְּאָמְרִי: רַבָּנַן דְּחָה מִקַּמֵּיהּ, שֶׁנֶּאֱמַר: ״וַיֹּאמְרוּ בְנֵי הַנְּבִיאִים אֶל אֱלִישָׁע הִנֵּה [נָא] הַמָּקוֹם אֲשֶׁר אֲנַחְנוּ יֹשְׁבִים שָׁם לְפָנֶיךָ צַר מִמֶּנּוּ״, מִכְּלָל דְּעַד הַשְׁתָּא לָא הֲווֹ פָּיְישִׁי.

**William Davidson Edition - English:**
**And there are** those **who say:** Gehazi **pushed the Sages** away **from** coming **before him,** i.e., he prevented them from learning from Elisha, **as it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us”** (II Kings 6:1). It may be derived **by inference that until now they were not numerous** and the place was not **cramped** for them, as Gehazi would turn people away.


###### Sanhedrin 107b:8
[Sanhedrin 107b:8](https://torahapp.org/share/book/Sanhedrin/r/107b:8)

תָּנוּ רַבָּנַן: לְעוֹלָם תְּהֵא שְׂמֹאל דּוֹחָה וְיָמִין מְקָרֶבֶת, לֹא כֶּאֱלִישָׁע שֶׁדְּחָפוֹ לְגֵחֲזִי בִּשְׁתֵּי יָדַיִם, וְלֹא כִּיהוֹשֻׁעַ בֶּן פְּרַחְיָה שֶׁדְּחָפוֹ לְיֵשׁוּ הַנּוֹצְרִי בִּשְׁתֵּי יָדַיִם.

**William Davidson Edition - English:**
**The Sages taught: Always have the left** hand **drive** sinners **away and the right draw** them **near,** so that the sinner will not totally despair of atonement. This is **unlike Elisha, who pushed away Gehazi with his two hands** and caused him to lose his share in the World-to-Come, **and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands.**


###### Sanhedrin 107b:9
[Sanhedrin 107b:9](https://torahapp.org/share/book/Sanhedrin/r/107b:9)

גֵּחֲזִי, דִּכְתִיב: ״וַיֹּאמֶר נַעֲמָן הוֹאֵל וְקַח כִּכָּרָיִם וַיִּפְרׇץ בּוֹ וַיָּצַר כִּכְּרַיִם כֶּסֶף וְגוֹ׳״. ״וַיֹּאמֶר אֵלָיו אֱלִישָׁע מֵאַיִן גֵּחֲזִי וַיֹּאמֶר לֹא הָלַךְ עַבְדְּךָ אָנֶה וָאָנָה. וַיֹּאמֶר אֵלָיו לֹא לִבִּי הָלַךְ כַּאֲשֶׁר הָפַךְ אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ הַעֵת לָקַחַת אֶת הַכֶּסֶף וְלָקַחַת בְּגָדִים וְזֵיתִים וּכְרָמִים וְצֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחוֹת״. וּמִי שְׁקַל כּוּלֵּי הַאי? כֶּסֶף וּבְגָדִים הוּא דִּשְׁקַל!

**William Davidson Edition - English:**
Elisha drove **Gehazi** away, **as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver** in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: **“And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?”** (II Kings 5:25-26). The Gemara asks: **And did** Gehazi **take all that? It is** merely **silver and garments that he took.**


###### Sanhedrin 107b:10
[Sanhedrin 107b:10](https://torahapp.org/share/book/Sanhedrin/r/107b:10)

אָמַר רַבִּי יִצְחָק: בְּאוֹתָהּ שָׁעָה הָיָה אֱלִישָׁע יוֹשֵׁב וְדוֹרֵשׁ בִּשְׁמוֹנָה שְׁרָצִים. נַעֲמָן שַׂר צְבָא מֶלֶךְ אֲרָם הָיָה מְצוֹרָע. אֲמַרָה לֵיהּ הָהִיא רָבִיתָא דְּאִישְׁתְּבַאי מֵאַרְעָא יִשְׂרָאֵל: אִי אָזְלַתְּ לְגַבַּי אֱלִישָׁע מַסֵּי לָךְ. כִּי אֲתָא, אֲמַר לֵיהּ: זִיל טְבוֹל בְּיַרְדֵּן. אֲמַר לֵיהּ: אַחוֹכֵי קָא מְחַיְּיכַתְּ בִּי? אָמְרִי לֵיהּ הָנְהוּ דַּהֲווֹ בַּהֲדֵיהּ: מַאי נָפְקָא לָךְ מִינַּהּ? זִיל נַסִּי. אֲזַל וּטְבַל בְּיַרְדְּנָא וְאִיתַּסִּי. אֲתָא אַיְיתִי לֵיהּ כֹּל הָנֵי דְּנָקֵיט. לָא צְבָא לְקַבּוֹלֵי מִינֵּיהּ. גֵּחֲזִי אִיפְּטַר מִקַּמֵּיהּ אֱלִישָׁע, אֲזַל שְׁקַל מַאי דִּשְׁקַל וְאַפְקֵיד.

**William Davidson Edition - English:**
**Rabbi Yitzḥak says:** This was the incident involving Gehazi: **At that moment, Elisha was sitting and teaching** the *halakhot* of the **eight** impure **creeping animals.** Now **Naaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. When** Naaman **came** to him, Elisha **said to him: Go immerse in the Jordan.** Naaman **said to him: Are you mocking me** by suggesting that this will cure me? **Those** companions **who were with** Naaman **said to him: What is the difference to you? Go, try** it. Naaman **went and immersed in the Jordan and was healed.** Naaman **came** and **brought to** Elisha **all those** items **that he had** taken with him from Aram, and Elisha **did not agree to receive** them **from him. Gehazi took leave from before Elisha** and **went** and **took** from Naaman **what he took, and** he **deposited** them.


###### Sanhedrin 107b:11
[Sanhedrin 107b:11](https://torahapp.org/share/book/Sanhedrin/r/107b:11)

כִּי אֲתָא, חַזְיַיהּ אֱלִישָׁע לְצָרַעַת דַּהֲוָה פָּרְחָה עִלָּוֵיה רֵישֵׁיהּ. אֲמַר לֵיהּ: רָשָׁע! הִגִּיעַ עֵת לִיטּוֹל שְׂכַר שְׁמֹנָה שְׁרָצִים. ״וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ וּבְזַרְעֲךָ לְעוֹלָם וַיֵּצֵא מִלְּפָנָיו מְצֹרָע כַּשָּׁלֶג״. ״וְאַרְבָּעָה אֲנָשִׁים הָיוּ מְצֹרָעִים פֶּתַח הַשָּׁעַר״ – אָמַר רַבִּי יוֹחָנָן: גֵּחֲזִי וּשְׁלֹשֶׁת בָּנָיו.

**William Davidson Edition - English:**
**When** Gehazi **came, Elisha saw the leprosy that had grown on** Gehazi’s **head.** Elisha **said to him: Wicked one! The time has arrived to take** your **reward for** studying the matter of **the eight creeping animals.** Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: **“The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow”** (II Kings 5:27). With regard to the verse: **“And there were four men afflicted with leprosy at the entrance of the gate”** (II Kings 7:3), **Rabbi Yoḥanan says:** These were **Gehazi and his three sons,** as he and his descendants were cursed.


###### Sanhedrin 107b:12
[Sanhedrin 107b:12](https://torahapp.org/share/book/Sanhedrin/r/107b:12)

יְהוֹשֻׁעַ בֶּן פְּרַחְיָה מַאי הִיא? כִּדְקַטְלִינְהוּ יַנַּאי מַלְכָּא לְרַבָּנַן, אֲזַל יְהוֹשֻׁעַ בֶּן פְּרַחְיָה וְיֵשׁוּ לַאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם. כִּי הֲוָה שְׁלָמָא, שְׁלַח לֵיהּ שִׁמְעוֹן בֶּן שָׁטַח: מִינִּי יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ לִיכִי אָלֶכְּסַנְדְּרִיָּה שֶׁל מִצְרַיִם, אֲחוֹתִי: בַּעֲלִי שָׁרוּי בְּתוֹכֵךְ וְאָנֹכִי יוֹשֶׁבֶת שׁוֹמֵמָה.

**William Davidson Edition - English:**
§ **What is** the incident involving **Yehoshua ben Peraḥya?** The Gemara relates: **When King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus,** his student, **went to Alexandria of Egypt. When there was peace** between King Yannai and the Sages, **Shimon ben Shataḥ sent** a message **to** Yehoshua ben Peraḥya: **From me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate.** The head of the Sages of Israel is out of the country and Jerusalem requires his return.


###### Sanhedrin 107b:13
[Sanhedrin 107b:13](https://torahapp.org/share/book/Sanhedrin/r/107b:13)

קָם, אֲתָא, וְאִתְרְמִי לֵיהּ הָהוּא אוּשְׁפִּיזָא. עֲבַדוּ לֵיהּ יְקָרָא טוּבָא. אֲמַר: כַּמָּה יָפָה אַכְסַנְיָא זוֹ! אֲמַר לֵיהּ: רַבִּי, עֵינֶיהָ טְרוּטוֹת. אֲמַר לֵיהּ: רָשָׁע! בְּכָךְ אַתָּה עוֹסֵק? אַפֵּיק אַרְבַּע מְאָה שִׁיפּוּרֵי וְשַׁמְּתֵיהּ.

**William Davidson Edition - English:**
Yehoshua ben Peraḥya understood the message, **arose, came, and happened** to arrive at **a certain inn** on the way to Jerusalem. **They treated him with great honor.** Yehoshua ben Peraḥya **said: How beautiful is this inn.** Jesus, his student, **said to him:** But **my teacher, the eyes of** the innkeeper’s wife **are narrow [*terutot*].** Yehoshua ben Peraḥya **said to him: Wicked one!** Do **you involve yourself with regard to that** matter, the appearance of a married woman? **He produced four hundred *shofarot* and ostracized him.**


###### Sanhedrin 107b:14
[Sanhedrin 107b:14](https://torahapp.org/share/book/Sanhedrin/r/107b:14)

אֲתָא לְקַמֵּיהּ כַּמָּה זִימְנִין, אֲמַר לֵיהּ: קַבְּלָן! לָא הָוֵי קָא מַשְׁגַּח בֵּיהּ. יוֹמָא חַד הֲוָה קָא קָרֵי קְרִיאַת שְׁמַע, אֲתָא לְקַמֵּיהּ. סָבַר לְקַבּוֹלֵי, אַחְוִי לֵיהּ בִּידֵיהּ. הוּא סָבַר: מִידְחָא דָּחֵי לִי. אֲזַל זְקַף לְבֵינְתָּא וְהִשְׁתַּחֲוָה לָהּ. אֲמַר לֵיהּ: הֲדַר בָּךְ! אֲמַר לֵיהּ: כָּךְ מְקוּבְּלַנִי מִמְּךָ: כָּל הַחוֹטֵא וּמַחְטִיא אֶת הָרַבִּים אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. וְאָמַר מָר: יֵשׁוּ כִּישֵּׁף וְהֵסִית וְהִדִּיחַ אֶת יִשְׂרָאֵל.

**William Davidson Edition - English:**
Jesus **came before** Yehoshua ben Peraḥya **several times** and **said to him: Accept our,** i.e., my, repentance. Yehoshua ben Peraḥya **took no notice of him. One day** Yehoshua ben Peraḥya **was reciting *Shema*** and Jesus **came before him** with the same request. Yehoshua ben Peraḥya **intended to accept his** request, and **signaled him with his hand** to wait until he completed his prayer. Jesus did not understand the signal and **thought: He is driving me away. He went** and **stood a brick** upright to serve as an idol **and he bowed to it.** Yehoshua ben Peraḥya then **said to** Jesus: **Repent.** Jesus **said to him: This** is the tradition that **I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incited** Jews to engage in idolatry, **and led Israel astray.** Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil.


###### Sanhedrin 107b:15
[Sanhedrin 107b:15](https://torahapp.org/share/book/Sanhedrin/r/107b:15)

תַּנְיָא: אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, יֵצֶר, תִּינוֹק, וְאִשָּׁה – תְּהֵא שְׂמֹאל דּוֹחָה וְיָמִין מְקָרֶבֶת.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Shimon ben Elazar says:** With regard to the evil **inclination,** to **a child, and** to **a woman, have the left** hand **drive** them **away and the right draw** them **near.** Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness.


###### Sanhedrin 107b:16
[Sanhedrin 107b:16](https://torahapp.org/share/book/Sanhedrin/r/107b:16)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה חֳלָאִים חָלָה אֱלִישָׁע – אֶחָד שֶׁגֵּירָה דּוּבִּים בַּתִּינוֹקוֹת, וְאֶחָד שֶׁדְּחָפוֹ לְגֵחֲזִי בִּשְׁתֵּי יָדַיִם, וְאֶחָד שֶׁמֵּת בּוֹ, [שֶׁנֶּאֱמַר: ״וֶאֱלִישָׁע חָלָה אֶת חׇלְיוֹ וְגוֹ״].

**William Davidson Edition - English:**
**The Sages taught: Elisha fell ill with three illnesses: One** illness was due to the fact **that he incited bears to** attack and eat **children** (see II Kings 2:24-25); **and one** was due to the fact **that he pushed Gehazi away with two hands** and caused him to despair of atonement; **and one** was the illness **from which he died, as it is stated: “And Elisha was fallen ill of his illness** from which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.


###### Sanhedrin 107b:17
[Sanhedrin 107b:17](https://torahapp.org/share/book/Sanhedrin/r/107b:17)

עַד אַבְרָהָם לֹא הָיָה זִקְנָה. כֹּל דְּחָזֵי לְאַבְרָהָם אֲמַר: הַאי יִצְחָק. כֹּל דְּחָזֵי לְיִצְחָק אָמַר: הַאי אַבְרָהָם. בְּעָא אַבְרָהָם רַחֲמֵי דְּלֶיהְוֵי לֵיהּ זִקְנָה, שֶׁנֶּאֱמַר: ״וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים״. עַד יַעֲקֹב לָא הֲוָה חוּלְשָׁא, בְּעָא רַחֲמֵי וַהֲוָה חוּלְשָׁא, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה״. עַד אֱלִישָׁע לָא הֲוָה אִינִישׁ חָלֵישׁ דְּמִיתְּפַח, וַאֲתָא אֱלִישָׁע וּבְעָא רַחֲמֵי וְאִיתְּפַח, שֶׁנֶּאֱמַר: ״וֶאֱלִישָׁע חָלָה אֶת חׇלְיוֹ אֲשֶׁר יָמוּת בּוֹ״.

**William Davidson Edition - English:**
Apropos the death of Elisha, the Gemara says: **Until** the time of **Abraham there was no aging,** and the old and the young looked the same. **Anyone who saw Abraham said: That is Isaac,** and **anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age”** (Genesis 24:1). There is no mention of aging before that verse. **Until** the time of **Jacob there was no weakness,** i.e., illness. Jacob **prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill”** (Genesis 48:1). **Until** the time of **Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die”** (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.


###### Sanhedrin 107b:18
[Sanhedrin 107b:18](https://torahapp.org/share/book/Sanhedrin/r/107b:18)

**מַתְנִי׳** דּוֹר הַמַּבּוּל אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, וְאֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר: ״לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם״ – לֹא דִּין וְלֹא רוּחַ. דּוֹר הַפְּלַגָּה אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וַיָּפֶץ ה׳ אֹתָם מִשָּׁם עַל פְּנֵי כׇל הָאָרֶץ״, וּכְתִיב: ״וּמִשָּׁם הֱפִיצָם״. ״וַיָּפֶץ ה׳ אֹתָם״ – בָּעוֹלָם הַזֶּה, ״וּמִשָּׁם הֱפִיצָם ה׳״ – לָעוֹלָם הַבָּא. אַנְשֵׁי סְדוֹם אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַה׳ מְאֹד״ – רָעִים בָּעוֹלָם הַזֶּה, וְחַטָּאִים לָעוֹלָם הַבָּא. אֲבָל עוֹמְדִין בַּדִּין.

**William Davidson Edition - English:**
**MISHNA:** The members of **the generation of the flood have no share in the World-to-Come and will not stand in judgment** at the end of days, **as it is stated: “My soul shall not abide [*yadon*] in man forever”** (Genesis 6:3); **neither** will they stand in **judgment [*din*] nor** shall their **souls** be restored to them. The members of **the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth”** (Genesis 11:8), **and it is written: “And from there did the Lord scatter them** upon the face of all the earth” (Genesis 11:9). **“And the Lord scattered them”** indicates **in this world; “and from there did the Lord scatter them”** indicates **for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly”** (Genesis 13:13). **“Wicked”** indicates **in this world; “and sinners”** indicates **for the World-to-Come. But they will stand in judgment** and they will be sentenced to eternal contempt.


###### Sanhedrin 107b:19
[Sanhedrin 107b:19](https://torahapp.org/share/book/Sanhedrin/r/107b:19)

רַבִּי נְחֶמְיָה אוֹמֵר: אֵלּוּ וָאֵלּוּ אֵין עוֹמְדִין בַּדִּין, שֶׁנֶּאֱמַר: ״עַל כֵּן לֹא יָקֻמוּ

**William Davidson Edition - English:**
**Rabbi Neḥemya says:** Both **these,** the people of Sodom, **and those,** the members of the generation of the flood, **will not stand in judgment, as it is stated: “Therefore the wicked shall not stand**