## Sanhedrin Daf 110a

###### Sanhedrin 110a:1
[Sanhedrin 110a:1](https://torahapp.org/share/book/Sanhedrin/r/110a:1)

וּסְתַרְתֵּהּ לְמַזְּיַהּ, כֹּל דַּאֲתָא חַזְיַהּ הֲדַר. אַדְּהָכִי וְהָכִי, אִבְּלַעוּ לְהוּ.

**William Davidson Edition - English:**
**and exposed her hair** as though she were bathing. **Anyone who came** and **saw her** stepped **back. In the meantime** the assembly of Korah **was swallowed** into the ground, and On, son of Peleth, was spared.


###### Sanhedrin 110a:2
[Sanhedrin 110a:2](https://torahapp.org/share/book/Sanhedrin/r/110a:2)

אִיתְּתֵיהּ דְּקֹרַח אֲמַרָה לֵיהּ: חֲזִי מַאי קָעָבֵיד מֹשֶׁה. אִיהוּ הֲוָה מַלְכָּא, לַאֲחוּהּ שַׁוְּויֵהּ כָּהֲנָא רַבָּא, לִבְנֵי אֲחוֹהִי שַׁוִּינְהוּ סְגָנֵי דְּכָהֲנָא. אִי אָתְיָא תְּרוּמָה אָמַר ״תֶּיהְוֵי לְכָהֵן״, אִי אָתוּ מַעֲשֵׂר דְּשָׁקְלִיתוּ אַתּוּן אָמַר ״הַבוּ חַד מֵעַשְׂרָה לְכָהֵן״. וְעוֹד דְּגָיֵיז לֵיהּ לְמָזַיְיכוּ וּמִיטַּלַּל בְּכוּ כִּי כוּפְתָּא, עֵינָא יְהַב בְּמָזַיְיכוּ. אֲמַר לַהּ: הָא אִיהוּ נָמֵי קָא עָבֵיד! אֲמַרָה לֵיהּ: כֵּיוָן דְּכוּלְּהוּ רְבוּתָא דִּידֵיהּ, אָמַר אִיהוּ נָמֵי ״תָּמֹת נַפְשִׁי עִם פְּלִשְׁתִּים״.

**William Davidson Edition - English:**
**Korah’s wife said to him: See what Moses is doing. He is the king, he appointed his brother High Priest,** and **he appointed his brother’s sons deputy priests. If *teruma* comes, he says: Let it be for the priest; if** the first **tithe comes, which you** as Levites **take, he says: Give one tenth to the priest. And furthermore, he shears your hair and waves you** as if you are as insignificant **as excrement** (see Numbers 8:5–11), as though **he set** his **sights on your hair** and wishes you to be shaven and unsightly. Korah **said to her: But didn’t he also do so;** he shaved his hair like the rest of the Levites? **She said to him: Since it is all** done **for his own prominence, he also said** metaphorically: **“Let me die with the Philistines”** (Judges 16:30); he was willing to humiliate himself in order to humiliate you.


###### Sanhedrin 110a:3
[Sanhedrin 110a:3](https://torahapp.org/share/book/Sanhedrin/r/110a:3)

וְעוֹד, דְּקָאָמַר לְכוּ עָבְדִיתוּ תְּכֵלְתָּא. אִי סָלְקָא דַעְתָּךְ תְּכֵלְתָּא חֲשִׁיבָא [מִצְוָה], אַפֵּיק גְּלִימֵי דִּתְכֵלְתָּא וְכַסִּינְהוּ לְכוּלְּהוּ מְתִיבְתָּךְ. הַיְינוּ דִּכְתִיב: ״חׇכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ״ – זוֹ אִשְׁתּוֹ שֶׁל אוֹן בֶּן פֶּלֶת, ״וְאִוֶּלֶת בְּיָדָהּ תֶּהֶרְסֶנָּה״ – זוֹ אִשְׁתּוֹ שֶׁל קֹרַח.

**William Davidson Edition - English:**
She said to him: **And furthermore,** with regard to that **which he said to you, to prepare sky-blue dye** for your ritual fringes, one could respond to him: **If it enters your mind,** Moses, that using **sky-blue dye is considered a mitzva, take out robes** that are made entirely **of** material colored with **sky-blue dye, and dress all** the students **of your academy** in sky-blue robes without ritual fringes; why could one not fulfill the mitzva in that manner? Clearly, Moses is fabricating all this. **This is** the meaning of that **which is written: “The wisdom of women builds her house”** (Proverbs 14:1); **this** is referring to **the wife of On, son of Peleth.** And: **“Folly plucks it down with her hands”** (Proverbs 14:1); **this** is referring to **the wife of Korah.**


###### Sanhedrin 110a:4
[Sanhedrin 110a:4](https://torahapp.org/share/book/Sanhedrin/r/110a:4)

״וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם [נְשִׂיאֵי עֵדָה]״ – מְיוּחָדִים שֶׁבָּעֵדָה, ״קְרִיאֵי מוֹעֵד״ – שֶׁהָיוּ יוֹדְעִים לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים, ״אַנְשֵׁי שֵׁם״ – שֶׁהָיָה לָהֶם שֵׁם בְּכׇל הָעוֹלָם.

**William Davidson Edition - English:**
It is written: **“And they arose before Moses, with men from the children of Israel, two hundred and fifty** princes of the congregation, the elect men of the assembly, men of renown” (Numbers 16:2). These men were **the distinctive people of the assembly. “The elect men of the assembly [*keri’ei moed*]”** is referring to those **who knew** how **to intercalate the years and establish the months** in order to determine the time for each Festival [*moed*]. **“Men of renown [*shem*],”** is referring to those **who had a reputation [*shem*] throughout the world.**


###### Sanhedrin 110a:5
[Sanhedrin 110a:5](https://torahapp.org/share/book/Sanhedrin/r/110a:5)

״וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל פָּנָיו״. מָה שְׁמוּעָה שְׁמַע? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: שֶׁחֲשָׁדוּהוּ מֵאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר ״וַיְקַנְאוּ לְמֹשֶׁה בַּמַּחֲנֶה״. אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק: מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד קִנֵּא אֶת אִשְׁתּוֹ מִמֹּשֶׁה, שֶׁנֶּאֱמַר ״וּמֹשֶׁה יִקַּח אֶת הָאֹהֶל וְנָטָה לוֹ מִחוּץ לַמַּחֲנֶה״.

**William Davidson Edition - English:**
With regard to the verse: **“And Moses heard and he fell on his face”** (Numbers 16:4), the Gemara asks: **What report did he hear** that elicited that reaction? **Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says:** He heard **that they suspected him** of adultery **with a married woman, as it is stated: “And they were jealous of Moses in the camp”** (Psalms 106:16). **Rabbi Shmuel bar Yitzḥak says:** This **teaches that each and every** man **warned his wife** to distance herself **from Moses** and not enter into seclusion with him, **as it is stated: “And Moses would take the tent and pitch it outside the camp”** (Exodus 33:7). It was due to this slander that he withdrew from the camp.


###### Sanhedrin 110a:6
[Sanhedrin 110a:6](https://torahapp.org/share/book/Sanhedrin/r/110a:6)

״וַיָּקׇם מֹשֶׁה וַיֵּלֶךְ אֶל דָּתָן וַאֲבִירָם״. אָמַר רֵישׁ לָקִישׁ: מִכָּאן שֶׁאֵין מַחְזִיקִין בְּמַחְלוֹקֶת, דְּאָמַר רַב: כׇּל הַמַּחְזִיק בְּמַחְלוֹקֶת עוֹבֵר בְּלָאו, שֶׁנֶּאֱמַר: ״וְלֹא יִהְיֶה כְקֹרַח וְכַעֲדָתוֹ״.

**William Davidson Edition - English:**
§ With regard to the verse: **“And Moses arose and went to Dathan and Abiram”** (Numbers 16:25), **Reish Lakish says: From here** we derive **that one may not perpetuate a dispute, as Rav says: Anyone who perpetuates a dispute violates a prohibition, as it is stated: “And he will not be like Korah and his assembly,** as the Lord spoke by the hand of Moses to him” (Numbers 17:5). Even the aggrieved party must seek to end the dispute. Dathan and Abiram accused Moses and by right should have initiated the reconciliation. Nevertheless, Moses was not insistent on this; he went to them.


###### Sanhedrin 110a:7
[Sanhedrin 110a:7](https://torahapp.org/share/book/Sanhedrin/r/110a:7)

רַב אָשֵׁי אָמַר: ״רָאוּי לִיצְטָרֵעַ״. כְּתִיב הָכָא: ״בְּיַד מֹשֶׁה לוֹ״, וּכְתִיב הָתָם: ״וַיֹּאמֶר ה׳ לוֹ עוֹד הָבֵא נָא יָדְךָ בְּחֵיקֶךָ״.

**William Davidson Edition - English:**
**Rav Ashi says:** One who perpetuates a dispute **is fit to be afflicted with leprosy. It is written here: “By the hand of Moses to him,” and it is written there: “And the Lord said furthermore to him: Put now your hand into your bosom.** And he put his hand into his bosom; and when he took it out, behold, his hand was leprous, as white as snow” (Exodus 4:6). Based on the verbal analogy based on the term “to him” written in both verses, it is derived that the punishment for perpetuating a dispute is leprosy.


###### Sanhedrin 110a:8
[Sanhedrin 110a:8](https://torahapp.org/share/book/Sanhedrin/r/110a:8)

אָמַר רַבִּי יוֹסֵי: כׇּל הַחוֹלֵק עַל מַלְכוּת בֵּית דָּוִד רָאוּי לְהַכִּישׁוֹ נָחָשׁ. כְּתִיב הָכָא: ״וַיִּזְבַּח אֲדֹנִיָּהוּ צֹאן וּבָקָר וּמְרִיא עִם אֶבֶן הַזֹּחֶלֶת״, וּכְתִיב הָתָם: ״עִם חֲמַת זֹחֲלֵי עָפָר״.

**William Davidson Edition - English:**
Apropos the prohibition of perpetuating a dispute, **Rabbi Yosei says:** With regard to **anyone who disputes the reign of the house of David, it is fitting for a snake to bite him.** As **it is written here: “And Adonijah slaughtered sheep and cattle and fatlings by the stone of Zoheleth”** (I Kings 1:9); **and it is written there: “With the poison of crawling things [*zoḥalei*] of the dust”** (Deuteronomy 32:24). Adonijah, who rebelled against his father, King David, was fit to be bitten by a snake.


###### Sanhedrin 110a:9
[Sanhedrin 110a:9](https://torahapp.org/share/book/Sanhedrin/r/110a:9)

אָמַר רַב חִסְדָּא: כׇּל הַחוֹלֵק עַל רַבּוֹ כְּחוֹלֵק עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״בְּהַצֹּתָם עַל ה׳״. אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: כָּל הָעוֹשֶׂה מְרִיבָה עִם רַבּוֹ כְּעוֹשֶׂה עִם שְׁכִינָה, שֶׁנֶּאֱמַר: ״הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל אֶת ה׳״.

**William Davidson Edition - English:**
**Rav Ḥisda says: Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated** with regard to Dathan and Abiram: **“When they strove against the Lord”** (Numbers 26:9), although their dispute was with Moses. **Rabbi Ḥama, son of Rabbi Ḥanina, says: Anyone who initiates a quarrel [*meriva*] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated: “These are the waters of Meribah, where the children of Israel quarreled with the Lord”** (Numbers 20:13), although their quarrel was with Moses.


###### Sanhedrin 110a:10
[Sanhedrin 110a:10](https://torahapp.org/share/book/Sanhedrin/r/110a:10)

אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא: כׇּל הַמִּתְרַעֵם עַל רַבּוֹ כְּאִילּוּ מִתְרַעֵם עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר: ״לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי אִם עַל ה׳״. אָמַר רַבִּי אֲבָהוּ: כׇּל הַמְהַרְהֵר אַחַר רַבּוֹ כְּאִילּוּ מְהַרְהֵר אַחַר שְׁכִינָה, שֶׁנֶּאֱמַר: ״וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה״.

**William Davidson Edition - English:**
**Rabbi Ḥanina bar Pappa says: Anyone who expresses resentment against his teacher** for wronging him, **it is as though he is expressing resentment against the Divine Presence, as it is stated: “Your murmurings are not against us, but against the Lord”** (Exodus 16:8). **Rabbi Abbahu says: Anyone who suspects his teacher** of wrongdoing, **it is as though he suspects the Divine Presence, as it is stated: “And the people spoke against God, and against Moses”** (Numbers 21:5). The verse likens God and Moses with regard to this matter.


###### Sanhedrin 110a:11
[Sanhedrin 110a:11](https://torahapp.org/share/book/Sanhedrin/r/110a:11)

״עֹשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ״. אָמַר רֵישׁ לָקִישׁ: זֶה עוֹשְׁרוֹ שֶׁל קֹרַח. ״וְאֶת כׇּל הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם״ – אָמַר רַבִּי אֶלְעָזָר: זֶה מָמוֹנוֹ שֶׁל אָדָם שֶׁמַּעֲמִידוֹ עַל רַגְלָיו. וְאָמַר רַבִּי לֵוִי: מַשּׂוֹי שְׁלֹשׁ מֵאוֹת פְּרָדוֹת לְבָנוֹת הָיוּ מַפְתְּחוֹת שֶׁל בֵּית גְּנָזָיו שֶׁל קֹרַח, וְכוּלְּהוּ אַקְלִידֵי וְקִילְפֵי דְּגִילְדָּא.

**William Davidson Edition - English:**
§ With regard to the verse: **“Wealth is kept for the owner to his detriment”** (Ecclesiastes 5:12), **Reish Lakish says: This** is referring to **the wealth of Korah,** which was of no use to him. The fact that Korah was wealthy is derived from the verse: **“And all the substance that was at their feet”** (Deuteronomy 11:6), as **Rabbi Elazar says: This** is referring to **a person’s property, which stands him on his feet. And Rabbi Levi says: The keys** alone **to Korah’s treasury were a burden** requiring **three hundred white mules** to transport them, **and** moreover, **all the keys [*aklidei*] and locks were of leather.** This conveys the vastness of his wealth.


###### Sanhedrin 110a:12
[Sanhedrin 110a:12](https://torahapp.org/share/book/Sanhedrin/r/110a:12)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: שָׁלֹשׁ מַטְמוֹנִיּוֹת הִטְמִין יוֹסֵף בְּמִצְרַיִם. אַחַת נִתְגַּלְּתָה לְקֹרַח, וְאַחַת נִתְגַּלְּתָה לְאַנְטוֹנִינוּס בֶּן אַסְוִירוּס, וְאַחַת גְּנוּזָה לְצַדִּיקִים לֶעָתִיד לָבוֹא.

**William Davidson Edition - English:**
**Rabbi Ḥama, son of Rabbi Ḥanina, says: Joseph concealed three buried treasures in Egypt** that he accumulated from the sale of grain during the years of famine. The location of **one was revealed to Korah, and** the location of **one was revealed to Antoninus, son of Asveirus,** emperor of Rome, **and one** remains **hidden for the righteous in the future,** i.e., in the messianic era.


###### Sanhedrin 110a:13
[Sanhedrin 110a:13](https://torahapp.org/share/book/Sanhedrin/r/110a:13)

וְאָמַר רַבִּי יוֹחָנָן: קֹרַח לֹא מִן הַבְּלוּעִים וְלֹא מִן הַשְּׂרוּפִין. לֹא מִן הַבְּלוּעִין, דִּכְתִיב: ״וְאֶת כׇּל הָאָדָם אֲשֶׁר לְקֹרַח״ – וְלֹא קֹרַח. וְלֹא מִן הַשְּׂרוּפִים, דִּכְתִיב: ״בַּאֲכֹל הָאֵשׁ אֵת חֲמִשִּׁים וּמָאתַיִם אִישׁ״ – וְלֹא קֹרַח.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says: Korah was neither among the swallowed nor among the burned;** he died in a plague. He was **neither among the swallowed, as it is written:** “And the earth opened its mouth and swallowed them and their houses **and all the men who were with Korah”** (Numbers 16:32), from which it is inferred: **But not Korah** himself. **Nor** was he **among the burned, as it is written: “When the fire consumed two hundred and fifty men”** (Numbers 26:10), **but not Korah.**


###### Sanhedrin 110a:14
[Sanhedrin 110a:14](https://torahapp.org/share/book/Sanhedrin/r/110a:14)

בְּמַתְנִיתָא תָּנָא: קֹרַח מִן הַשְּׂרוּפִין וּמִן הַבְּלוּעִין. מִן הַבְּלוּעִים, דִּכְתִיב: ״וַתִּבְלַע אֹתָם וְאֶת קֹרַח״. מִן הַשְּׂרוּפִין, דִּכְתִיב: ״וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה׳ [וְאֵשׁ יָצְאָה מֵאֵת ה׳] וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ״, וְקֹרַח בַּהֲדַיְיהוּ.

**William Davidson Edition - English:**
It **was taught in a *baraita*: Korah was** both **among the burned and among the swallowed.** He was **among the swallowed, as it is written:** “And the earth opened its mouth **and swallowed them with Korah”** (Numbers 26:10). He was **among the burned, as it is written: “And fire came forth from the Lord, and devoured the two hundred and fifty men** that burned the incense” (Numbers 16:35), **and Korah was with them.**


###### Sanhedrin 110a:15
[Sanhedrin 110a:15](https://torahapp.org/share/book/Sanhedrin/r/110a:15)

אָמַר רָבָא: מַאי דִּכְתִיב ״שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ״? מְלַמֵּד שֶׁעָלוּ שֶׁמֶשׁ וְיָרֵחַ לִזְבוּל. אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אִם אַתָּה עוֹשֶׂה דִּין לְבֶן עַמְרָם נֵצֵא, וְאִם לָאו לֹא נֵצֵא. עַד שֶׁזָּרַק בָּהֶם חִצִּים. אָמַר לָהֶן: בִּכְבוֹדִי לֹא מְחִיתֶם, בִּכְבוֹד בָּשָׂר וָדָם מְחִיתֶם? וְהָאִידָּנָא לָא נָפְקִי עַד דְּמָחוּ לְהוּ.

**William Davidson Edition - English:**
**Rava says: What** is the meaning of that **which is written: “The sun and moon stand still in their habitation [*zevula*], at the light of Your arrows as they go”** (Habakkuk 3:11)? This **teaches that the sun and moon ascended to *zevul*,** one of the seven firmaments, in which the upper Temple stands. **They said before** God: **Master of the Universe, if You perform justice for** Moses, **the son of Amram,** and prove his righteousness, **we will emerge** and illuminate the world. **And if not, we will not emerge.** They did not emerge **until** God **fired arrows at them** and **said to them: You did not protest with regard to My honor,** as people would see the sun and the moon each day and worship them, but **you protested for the honor of flesh and blood? And today,** the sun and the moon **do not emerge until they are struck,** as in deference to God they hesitate to emerge.


###### Sanhedrin 110a:16
[Sanhedrin 110a:16](https://torahapp.org/share/book/Sanhedrin/r/110a:16)

דָּרֵשׁ רָבָא: מַאי דִּכְתִיב ״וְאִם בְּרִיאָה יִבְרָא ה׳ וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ״? אָמַר מֹשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ״אִם בְּרִיאָה״ גֵּיהִנָּם – מוּטָב, וְאִם לָאו – ״יִבְרָא ה׳״. לְמַאי? אִילֵימָא לְמִבְרְיַהּ מַמָּשׁ? וְהָא ״אֵין כׇּל חָדָשׁ תַּחַת הַשָּׁמֶשׁ״! אֶלָּא לְקָרוֹבֵי פִּיתְחָא.

**William Davidson Edition - English:**
**Rava taught: What** is the meaning of that **which is written: “But if the Lord creates a new creation and the earth opens its mouth”** (Numbers 16:30)? **Moses said before the Holy One, Blessed be He: If Gehenna is** already **created, good, but if not, God should create** it now. The Gemara asks: **For what** was Moses asking? **If we say** that his request was for God **to actually create** Gehenna, **but isn’t** it written: **“There is nothing new under the sun”** (Ecclesiastes 1:9)? There are no new creations after the six days of Creation. **Rather,** Moses asked God **to bring the opening** of Gehenna **close** to there, so that the assembly of Korah would be buried alive.


###### Sanhedrin 110a:17
[Sanhedrin 110a:17](https://torahapp.org/share/book/Sanhedrin/r/110a:17)

״וּבְנֵי קֹרַח לֹא מֵתוּ״. תָּנָא מִשּׁוּם רַבֵּינוּ אָמְרוּ: מָקוֹם נִתְבַּצֵּר לָהֶם בְּגֵיהִנָּם וְיָשְׁבוּ עָלָיו וְאָמְרוּ שִׁירָה. אָמַר רַבָּה בַּר בַּר חָנָה: זִימְנָא חֲדָא הֲוָה קָאָזֵילְנָא בְּאוֹרְחָא, אֲמַר לִי הַהוּא טַיָּיעָא: תָּא וְאַחְוֵי לָךְ בְּלוּעֵי דְקֹרַח. אֲזַלִי חֲזַאי תְּרֵי בִּזְעֵי דַּהֲוָה קָא נָפֵק קִיטְרָא מִנַּיְיהוּ. שְׁקַל גְּבָבָא דְעַמְרָא, אַמְשְׁיֵיהּ מַיָּא, וְאוֹתְבֵיהּ בְּרֵישׁ רוּמְחֵיהּ, וְאַחְלְפֵיהּ הָתָם. אִיחֲרַךְ. אָמַר לִי: אַצֵּית מָה שָׁמְעַתְּ. וּשְׁמַעִית דַּהֲווֹ קָאָמְרִי הָכִי: ״מֹשֶׁה וְתוֹרָתוֹ אֱמֶת, וְהֵן בַּדָּאִים״.

**William Davidson Edition - English:**
With regard to the verse: **“And the sons of Korah did not die”** (Numbers 26:11), it is **taught** in a *baraita* that **in the name of our teacher,** the Sages **said: A place was fortified for them in Gehenna and they sat upon it and recited songs** of praise. **Rabba bar bar Ḥana said: One time I was walking on the path,** and **a certain Arab said to me: Come and I will show you those** from the assembly **of Korah** who were **swallowed. I went** and **I saw two fissures** in the ground **from which smoke was emerging.** That Arab **took a woolen fleece** and **dampened it with water and placed it on the tip of his spear and passed** it over the fissures **there.** The fleece **was singed,** indicating the level of heat there. **He said to me: Listen; what do you hear? And I heard that this** is what **they were saying: Moses and his Torah are truth, and they,** referring to themselves, **are liars.**