## Sanhedrin Daf 111a

###### Sanhedrin 111a:1
[Sanhedrin 111a:1](https://torahapp.org/share/book/Sanhedrin/r/111a:1)

מַאי ״אָמֵן״? אָמַר רַבִּי חֲנִינָא: ״אֵל מֶלֶךְ נֶאֱמָן״.

**William Davidson Edition - English:**
**What** is the meaning of the term **amen? Rabbi Ḥanina says:** It is an acronym of the words: **God, faithful King [*El Melekh ne’eman*].**


###### Sanhedrin 111a:2
[Sanhedrin 111a:2](https://torahapp.org/share/book/Sanhedrin/r/111a:2)

״לָכֵן הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק״. אָמַר רֵישׁ לָקִישׁ: לְמִי שֶׁמְּשַׁיֵּיר אֲפִילּוּ חוֹק אֶחָד. אָמַר רַבִּי יוֹחָנָן: לָא נִיחָא לְמָרַיְיהוּ דְּאָמְרַתְּ לְהוּ הָכִי, אֶלָּא אֲפִילּוּ לֹא לָמַד אֶלָּא חוֹק אֶחָד.

**William Davidson Edition - English:**
§ With regard to the verse: **“Therefore, the netherworld has enlarged itself and opened its mouth without measure [*livli ḥok*]”** (Isaiah 5:14), **Reish Lakish says:** It is referring to **one who leaves even one statute [*ḥok*]** unfulfilled; the netherworld expands for him. **Rabbi Yoḥanan says: It is not satisfactory to** God, **their Master, that you said this about them,** as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. **Rather, even if one learned only one statute,** he has a share in the World-to-Come, and “*livli ḥok*” means one who has learned no statutes at all.


###### Sanhedrin 111a:3
[Sanhedrin 111a:3](https://torahapp.org/share/book/Sanhedrin/r/111a:3)

(שֶׁנֶּאֱמַר) ״וְהָיָה בְכׇל הָאָרֶץ נְאֻם ה׳ פִּי שְׁנַיִם בָּהּ יִכָּרְתוּ יִגְוָעוּ וְהַשְּׁלִישִׁית יִוָּתֶר בָּהּ״. אָמַר רֵישׁ לָקִישׁ: שְׁלִישִׁי שֶׁל שֵׁם. אֲמַר לֵיהּ רַבִּי יוֹחָנָן: לָא נִיחָא לְמָרַיְיהוּ דְּאָמְרַתְּ לְהוּ הָכִי, אֶלָּא אֲפִילּוּ שְׁלִישִׁי שֶׁל נֹחַ.

**William Davidson Edition - English:**
With regard to **that** which **is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it”** (Zechariah 13:8), **Reish Lakish says:** “The third” means that only **one-third** of the descendants **of Shem,** son of Noah, will remain, and everyone else will die. **Rabbi Yoḥanan said to** Reish Lakish: **It is not satisfactory to** God, **their Master, that you said this about them,** that the overwhelming majority of the world will be destroyed. **Rather, even** as many as **one-third** of the descendants **of Noah,** one-third of the population of the world, will remain.


###### Sanhedrin 111a:4
[Sanhedrin 111a:4](https://torahapp.org/share/book/Sanhedrin/r/111a:4)

״כִּי אָנֹכִי בָּעַלְתִּי בָכֶם וְלָקַחְתִּי אֶתְכֶם אֶחָד מֵעִיר וּשְׁנַיִם מִמִּשְׁפָּחָה״. אָמַר רֵישׁ לָקִישׁ: דְּבָרִים כִּכְתָבָן. אֲמַר לֵיהּ רַבִּי יוֹחָנָן: לָא נִיחָא לֵיהּ לְמָרַיְיהוּ דְּאָמְרַתְּ לְהוּ הָכִי, אֶלָּא אֶחָד מֵעִיר מְזַכֶּה כָּל הָעִיר כּוּלָּהּ, וּשְׁנַיִם מִמִּשְׁפָּחָה מְזַכִּין כָּל הַמִּשְׁפָּחָה כּוּלָּהּ. יָתֵיב רַב כָּהֲנָא קַמֵּיהּ דְּרַב וְיָתֵיב וְקָאָמַר: דְּבָרִים כִּכְתָבָן. אֲמַר לֵיהּ רַב: לָא נִיחָא לֵיהּ לְמָרַיְיהוּ דְּאָמְרַתְּ לְהוּ הָכִי, אֶלָּא אֶחָד מֵעִיר מְזַכֶּה כָּל הָעִיר, וּשְׁנַיִם מִמִּשְׁפָּחָה מְזַכִּין כָּל הַמִּשְׁפָּחָה.

**William Davidson Edition - English:**
With regard to the verse: **“For I have taken you to Myself: And I will take out one of a city, and two of a family”** (Jeremiah 3:14), **Reish Lakish says:** The meaning of this **statement** is **as it is written,** that only individuals will be spared and the rest will be destroyed. **Rabbi Yoḥanan said to him: It is not satisfactory to** God, **their Master, that you said this about them. Rather,** the merit of **one from the city causes the entire city** to **benefit, and** the merit of **two from a family causes the entire family** to **benefit** and be redeemed. Likewise, the Gemara relates that **Rav Kahana sat before Rav, and sat and said:** The meaning of **this statement** is **as it is written. Rav said to him: It is not satisfactory to** God, **their Master, that you said this about them. Rather,** the merit of **one from the city causes the entire city** to **benefit, and** the merit of **two from a family causes the entire family** to **benefit** and be redeemed.


###### Sanhedrin 111a:5
[Sanhedrin 111a:5](https://torahapp.org/share/book/Sanhedrin/r/111a:5)

חַזְיֵיהּ דַּהֲוָה קָא חָיֵיף רֵישֵׁיהּ וְסָלֵיק וְיָתֵיב קַמֵּיהּ דְּרַב. אֲמַר לֵיהּ: ״וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים״. אֲמַר לֵיהּ: מֵילָט קָא לָיְיטַתְּ לִי? אֲמַר לֵיהּ: קְרָא קָאָמֵינָא, לֹא תִּמָּצֵא תּוֹרָה בְּמִי שֶׁמְּחַיֶּה עַצְמוֹ עָלֶיהָ.

**William Davidson Edition - English:**
The Gemara relates that Rav **saw that** Rav Kahana **was washing** the hair on **his head and** then **arose and sat before Rav.** Rav **said to** Rav Kahana: **“Nor shall it be found in the land of the living [*haḥayyim*]”** (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and **he said to** Rav: **Are you cursing me?** Rav **said to him:** It is **a verse** that **I am saying** to remind you that **Torah will not be found in one who sustains [*meḥayye*] himself** in an indulgent manner **in its** study; rather, Torah is acquired through suffering and difficulty.


###### Sanhedrin 111a:6
[Sanhedrin 111a:6](https://torahapp.org/share/book/Sanhedrin/r/111a:6)

תַּנְיָא: רַב סִימַאי אוֹמֵר, נֶאֱמַר: ״וְלָקַחְתִּי אֶתְכֶם לִי לְעָם״, וְנֶאֱמַר: ״וְהֵבֵאתִי אֶתְכֶם״. מַקִּישׁ יְצִיאָתָן מִמִּצְרַיִם לְבִיאָתָן לָאָרֶץ. מָה בִּיאָתָן לָאָרֶץ – שְׁנַיִם מִשִּׁשִּׁים רִיבּוֹא, אַף יְצִיאָתָן מִמִּצְרַיִם – שְׁנַיִם מִשִּׁשִּׁים רִיבּוֹא. אָמַר רָבָא: וְכֵן לִימוֹת הַמָּשִׁיחַ, שֶׁנֶּאֱמַר: ״וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וּכְיוֹם עֲלוֹתָהּ מֵאֶרֶץ מִצְרָיִם״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* with regard to the few that are destined to be redeemed: **Rav Simai says** that **it is stated: “And I will take you to Me as a people”** (Exodus 6:7), **and** juxtaposed to that verse **it is stated: “And I will bring you** into the land” (Exodus 6:8). The Torah **compares their exodus from Egypt to their entry into the land; just as** during **their entry into the land** only **two of six hundred thousand** entered the land, as they all died in the wilderness except for Caleb and Joshua, **so too,** during **their exodus from Egypt,** in terms of the ratio, **only two of six hundred thousand** left Egypt and the rest died there. **Rava says: And likewise,** that will be the situation **in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt”** (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.


###### Sanhedrin 111a:7
[Sanhedrin 111a:7](https://torahapp.org/share/book/Sanhedrin/r/111a:7)

תַּנְיָא: אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי, פַּעַם אַחַת נִכְנַסְתִּי לַאֲלֶכְּסַנְדְּרִיָּא שֶׁל מִצְרַיִם. מָצָאתִי זָקֵן אֶחָד וְאָמַר לִי: בֹּא וְאַרְאֶךָּ מָה עָשׂוּ אֲבוֹתַי לַאֲבוֹתֶיךָ. מֵהֶם טִבְּעוּ בַּיָּם, מֵהֶם הָרְגוּ בַּחֶרֶב, מֵהֶם מָעֲכוּ בְּבִנְיָן. וְעַל דָּבָר זֶה נֶעֱנַשׁ מֹשֶׁה רַבֵּינוּ, שֶׁנֶּאֱמַר: ״וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה״.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita* that **Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors,** the Egyptians, **did to your ancestors,** the Jewish people. Some **of them they drowned in the sea,** some **of them they killed with the sword,** and **some of them they crushed in the buildings. And** it is **over this matter,** Moses’ protest of the afflictions suffered by the Jewish people, that **Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people,** neither have You delivered Your people at all” (Exodus 5:23).


###### Sanhedrin 111a:8
[Sanhedrin 111a:8](https://torahapp.org/share/book/Sanhedrin/r/111a:8)

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: חֲבָל עַל דְּאָבְדִין וְלָא מִשְׁתַּכְחִין. הֲרֵי כַּמָּה פְּעָמִים נִגְלֵיתִי עַל אַבְרָהָם יִצְחָק וְיַעֲקֹב בְּאֵל שַׁדַּי, וְלֹא הִרְהֲרוּ עַל מִדּוֹתַי, וְלֹא אָמְרוּ לִי ״מַה שְּׁמֶךָ״. אָמַרְתִּי לְאַבְרָהָם ״קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאׇרְכָּהּ וּלְרׇחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה״. בִּקֵּשׁ מָקוֹם לִקְבּוֹר אֶת שָׂרָה וְלֹא מָצָא, עַד שֶׁקָּנָה בְּאַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף, וְלֹא הִרְהֵר עַל מִדּוֹתַי.

**William Davidson Edition - English:**
**The Holy One, Blessed be He, said to** Moses: **Woe over those who are gone and are no** longer **found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [*El Shaddai*] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it”** (Genesis 13:17). Ultimately, **he sought a place to bury Sarah and did not find** one **until he purchased** it **for four hundred silver shekels, and he did not question My attributes** and did not protest that I failed to fulfill My promise to give him the land.


###### Sanhedrin 111a:9
[Sanhedrin 111a:9](https://torahapp.org/share/book/Sanhedrin/r/111a:9)

אָמַרְתִּי לְיִצְחָק: ״גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ״. בִּקְּשׁוּ עֲבָדָיו מַיִם לִשְׁתּוֹת וְלֹא מָצְאוּ, עַד שֶׁעָשׂוּ מְרִיבָה, שֶׁנֶּאֱמַר: ״וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם״. וְלֹא הִרְהֵר אַחַר מִדּוֹתַי.

**William Davidson Edition - English:**
**I said to Isaac: “Sojourn in this land, and I will be with you and will bless you”** (Genesis 26:3). **His servants sought water to drink and they did not find** it **until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours”** (Genesis 26:20), **and he did not question My attributes.**


###### Sanhedrin 111a:10
[Sanhedrin 111a:10](https://torahapp.org/share/book/Sanhedrin/r/111a:10)

אָמַרְתִּי לְיַעֲקֹב: ״הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה״. בִּיקֵּשׁ מָקוֹם לִנְטוֹעַ אׇהֳלוֹ, וְלֹא מָצָא, עַד שֶׁקָּנָה בְּמֵאָה קְשִׂיטָה, וְלֹא הִרְהֵר אַחַר מִדּוֹתַי, וְלֹא אָמְרוּ לִי: ״מַה שְּׁמֶךָ״, וְאַתָּה אָמְרַתְּ לִי: ״מַה שְּׁמֶךָ״ בַּתְּחִלָּה, וְעַכְשָׁיו אַתָּה אוֹמֵר לִי: ״וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ״. ״עַתָּה תִרְאֶה אֵת אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה״. בְּמִלְחֶמֶת פַּרְעֹה אַתָּה רוֹאֶה, וְאִי אַתָּה רוֹאֶה בְּמִלְחֶמֶת שְׁלֹשִׁים וְאֶחָד מְלָכִים.

**William Davidson Edition - English:**
**I said to Jacob: “The land upon which you lie, to you I will give it”** (Genesis 28:13). **He sought a place to pitch his tent and he did not find** one **until he purchased** it **for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you,** Moses, **ask Me: What is Your name, initially,** after witnessing My greatness more than they ever did. **And now you say to Me: “Neither have You delivered Your people”** (Exodus 5:23). The verse then states: **“Now shall you see what I will do to Pharaoh”** (Exodus 6:1). One can infer: **The war with Pharaoh** and his downfall **you** shall **see, but you will not see the war with the thirty-one kings** in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.


###### Sanhedrin 111a:11
[Sanhedrin 111a:11](https://torahapp.org/share/book/Sanhedrin/r/111a:11)

״וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ״. מָה רָאָה מֹשֶׁה?

**William Davidson Edition - English:**
§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations…**and Moses made haste and bowed his head toward the earth and prostrated himself”** (Exodus 34:6–8), the Gemara asks: **What did Moses see** in these attributes that caused him to hastily prostrate himself?


###### Sanhedrin 111a:12
[Sanhedrin 111a:12](https://torahapp.org/share/book/Sanhedrin/r/111a:12)

רַבִּי חֲנִינָא בֶּן גַּמְלָא אָמַר: ״אֶרֶךְ אַפַּיִם״ רָאָה, וְרַבָּנַן אָמְרִי: ״אֱמֶת״ רָאָה. תַּנְיָא כְּמַאן דְּאָמַר ״אֶרֶךְ אַפַּיִם״ רָאָה, דְּתַנְיָא: כְּשֶׁעָלָה מֹשֶׁה לְמָרוֹם מְצָאוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיּוֹשֵׁב וְכוֹתֵב ״אֶרֶךְ אַפַּיִם״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, ״אֶרֶךְ אַפַּיִם״ לַצַּדִּיקִים? אָמַר לוֹ: ״אַף לָרְשָׁעִים״. אֲמַר לֵיהּ: רְשָׁעִים יֹאבֵדוּ! אֲמַר לֵיהּ: הַשְׁתָּא חָזֵית (מַאי) דְּמִבְּעֵי לָךְ.

**William Davidson Edition - English:**
**Rabbi Ḥanina ben Gamla says: He saw** the attribute of **slow to anger; and the Rabbis say: He saw** the attribute of **truth. It is taught** in a *baraita* **in accordance with** the opinion of **the one who said: He saw** the attribute of **slow to anger, as it is taught** in a *baraita*: **When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger.** Moses **said before Him: Master of the Universe,** is Your attribute of **slow to anger** only to be used **for the righteous?** God **said to him:** It is an attribute **even for the wicked.** Moses **said to Him: Let the wicked be doomed.** God **said to him: Now, you** will **see that you will need** this, as ultimately you will reconsider that statement.


###### Sanhedrin 111a:13
[Sanhedrin 111a:13](https://torahapp.org/share/book/Sanhedrin/r/111a:13)

כְּשֶׁחָטְאוּ יִשְׂרָאֵל, אָמַר לוֹ: לֹא כָּךְ אָמַרְתָּ לִי ״אֶרֶךְ אַפַּיִם לַצַּדִּיקִים״?

**William Davidson Edition - English:**
**When the Jewish people sinned** in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, **said to** Moses: **Didn’t you say to Me** that the attribute of **slow to anger** is **for the righteous** alone? They are not worthy of atonement.