## Sanhedrin Daf 111b

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

אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, וְלֹא כָּךְ אָמַרְתָּ לִי: ״אַף לָרְשָׁעִים״? וְהַיְינוּ דִּכְתִיב: ״וְעַתָּה יִגְדַּל נָא כֹּחַ ה׳ כַּאֲשֶׁר דִּבַּרְתָּ לֵאמֹר״.

**William Davidson Edition - English:**
Moses **said before Him: Master of the Universe, and isn’t this** what **You said to me:** It is an attribute **even for the wicked? And that is** the meaning of that **which is written: “And now, I pray You, let the power of my Lord be great, as You have spoken, saying”** (Numbers 14:17). Moses was repeating God’s promise with regard to His employment of the attribute of slow to anger.


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

רַבִּי חַגָּא הֲוָה סָלֵיק וְאָזֵיל בְּדַרְגָּא דְּבֵי רַבָּה בַּר שֵׁילָא. שַׁמְעֵיהּ לְהָהוּא יָנוֹקָא דְּאָמַר: ״עֵדֹתֶיךָ נֶאֶמְנוּ מְאֹד לְבֵיתְךָ נַאֲוָה קֹדֶשׁ ה׳ לְאֹרֶךְ יָמִים״, וּסְמִיךְ לֵיהּ ״תְּפִלָּה לְמֹשֶׁה וְגוֹ׳״. אֲמַר: שְׁמַע מִינַּהּ אֶרֶךְ אַפַּיִם רָאָה.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Ḥagga was walking up the stairs in the school of Rabba bar Sheila. He heard a certain child who said: “Your testimonies are very sure; sanctity becomes Your house, Lord, for the length of days”** (Psalms 93:5). The phrase “length of days” is a reference to the attribute of slow to anger. **And juxtaposed to it** is the phrase: **“A prayer of Moses”** (Psalms 90:1), indicating that this chapter was also stated by Moses our teacher. Upon hearing those verses, Rabbi Ḥagga **said: Conclude from it** that it was the attribute of **slow to anger** that Moses **saw.**


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

אָמַר רַבִּי אֶלְעָזָר אָמַר רַבִּי חֲנִינָא: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִהְיוֹת עֲטָרָה בְּרֹאשׁ כׇּל צַדִּיק וְצַדִּיק, שֶׁנֶּאֱמַר: ״בַּיּוֹם הַהוּא יִהְיֶה ה׳ צְבָאוֹת לַעֲטֶרֶת צְבִי וְלִצְפִירַת תִּפְאָרָה לִשְׁאָר עַמּוֹ וְגוֹ׳״. מַאי ״לַעֲטֶרֶת צְבִי וְלִצְפִירַת תִּפְאָרָה״? לָעוֹשִׂים רְצוֹנוֹ וּמְצַפִּים לִישׁוּעָתוֹ. יָכוֹל לַכֹּל? תַּלְמוּד לוֹמַר: ״לִשְׁאָר עַמּוֹ״ – לְמִי שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִם.

**William Davidson Edition - English:**
§ **Rabbi Elazar says** that **Rabbi Ḥanina says: The Holy One, Blessed be He, is destined to be a crown on the head of each and every righteous** person, **as it is stated: “In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the remnant of His people”** (Isaiah 28:5). **What is** the meaning of the phrase: **“For a crown of glory, and for a diadem of beauty”?** It means: A crown **for those who perform His will and** a diadem **for those who await His salvation.** One **might** have thought that this extends **to everyone** in those categories. Therefore, **the verse states: “Unto the remnant of His people,”** meaning that God will be a crown and a diadem **to one who** humbly **establishes himself like a remnant,** and does not conduct himself with self-importance.


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

״וּלְרוּחַ מִשְׁפָּט לַיּוֹשֵׁב עַל הַמִּשְׁפָּט וְלִגְבוּרָה מְשִׁיבֵי מִלְחָמָה שָׁעְרָה״. ״וּלְרוּחַ מִשְׁפָּט״ – זֶה הָרוֹדֶה אֶת יִצְרוֹ, ״וְלַיּוֹשֵׁב עַל הַמִּשְׁפָּט״ – זֶה הַדָּן דִּין אֱמֶת לַאֲמִיתּוֹ, ״וְלִגְבוּרָה״ – זֶה הַמִּתְגַּבֵּר בְּיִצְרוֹ, ״מְשִׁיבֵי מִלְחָמָה״ – זֶה שֶׁנּוֹשֵׂא וְנוֹתֵן בְּמִלְחַמְתָּהּ שֶׁל תּוֹרָה, ״שָׁעְרָה״ – אֵלּוּ שֶׁמַּשְׁכִּימִין וּמַעֲרִיבִין בְּבָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת.

**William Davidson Edition - English:**
The Gemara interprets a verse in Isaiah. **“And for a spirit of justice to him that sits in judgment and for strength to them who retaliate in battle to the gate”** (Isaiah 28:6). **“And for a spirit of justice”; this** is referring to **one who subdues his** evil **inclination** and prevents himself from sinning. **“To him that sits in judgment”; this** is referring to **one who judges a true judgment truthfully. “And for strength”; this** is referring to **one who overcomes his** evil **inclination. “Them who retaliate in battle”; this** is referring to one **who gives and takes** and engages **in the battle,** i.e., in the discourse **of Torah. “To the gate”** is referring to **those** Torah scholars **who arrive early and remain late within** the gates of **synagogues and study halls.**


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

אָמְרָה מִדַּת הַדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, מָה נִשְׁתַּנּוּ אֵלּוּ מֵאֵלּוּ? אָמַר לָהּ: ״וְגַם אֵלֶּה בַּיַּיִן שָׁגוּ וּבַשֵּׁכָר תָּעוּ [וְגוֹ׳] פָּקוּ פְּלִילִיָּה״. וְאֵין פּוּקָה אֶלָּא גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״לֹא תִהְיֶה זֹאת לְךָ לְפוּקָה״. וְאֵין פְּלִילָה אֶלָּא דַּיָּינִין, שֶׁנֶּאֱמַר: ״וְנָתַן בִּפְלִלִים״.

**William Davidson Edition - English:**
**The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, how do these** people, who possess these qualities, **differ from those** who engage in Torah study but lack these qualities? God **said to** the attribute of justice that those others do not receive the crown and diadem because: **“These also reel through wine, and stagger through strong drink…they stumble [*paku*] in judgment [*peliliyya*]”** (Isaiah 28:7). **And *puka*** in this context is referring to **nothing other than Gehenna, as it is stated: “That this shall not be a cause of stumbling [*puka*] for you”** (I Samuel 25:31). **And** the term of ***pelila*** in the verse in Isaiah is referring to **nothing other than judges, as it is stated: “And he shall pay as the judges [*biflilim*] determine”** (Exodus 21:22). Those who lack the qualities listed in the previous verses are not worthy of the aforementioned reward.


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

**מַתְנִי׳** אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת יֹשְׁבֵי עִירָם לֵאמֹר״. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיּוּדַח רוּבָּהּ, וְעַד שֶׁיַּדִּיחוּהָ אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים, אוֹ שֶׁהוּדַּח מִיעוּטָהּ, אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ – הֲרֵי אֵלּוּ כִּיחִידִים, וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכׇל אֶחָד וְאֶחָד.

**William Davidson Edition - English:**
**MISHNA:** **The residents of an idolatrous city have no share in the World-to-Come, as it is stated: “Certain men, wicked persons, are gone out from your midst, and have subverted the inhabitants of their city, saying:** Let us go and let us worship other gods” (Deuteronomy 13:14). **And** idol worshippers **are not executed** as residents of an idolatrous city **unless its subverters are from that city and from that tribe, and unless most of** the inhabitants of the city **are subverted, and unless men subvert** the inhabitants of the city. If it occurs that **women or children subvert** the inhabitants of the city, **or that a minority of** the inhabitants of the city **were subverted, or that its subverters were from outside** the city and were neither residents of that city nor members of that tribe, **these** idol worshippers **are** judged **as individuals. And** to judge the inhabitants of a city **one requires two witnesses and forewarning for each and every one** who engaged in idol worship.


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

זֶה חוֹמֶר בַּיְחִידִים מִבַּמְרוּבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה; לְפִיכָךְ מָמוֹנָם פָּלֵט, וְהַמְרוּבִּין בְּסַיִיף; לְפִיכָךְ מָמוֹנָם אָבֵד.

**William Davidson Edition - English:**
**This is a stringency with regard to individuals** who worship idols that is more stringent **than** the *halakha* **with regard to multitudes** who worship idols: **As the individuals** who worship idols are executed **by stoning; therefore,** since there is a stringency with regard to their mode of execution, **their property is spared** and is inherited by their heirs. **And the multitudes** are executed **by the sword;** therefore, since there is a leniency with regard to their mode of execution, **their property is eliminated.**


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

״הַכֵּה תַכֶּה אֶת יֹשְׁבֵי הָעִיר הַזֹּאת לְפִי חֶרֶב״. הַחַמֶּרֶת וְהַגַּמֶּלֶת הָעוֹבֶרֶת מִמָּקוֹם לְמָקוֹם, הֲרֵי אֵלּוּ מַצִּילִין אוֹתָהּ.

**William Davidson Edition - English:**
From the verse: **“You shall smite the inhabitants of that city with the edge of the sword”** (Deuteronomy 13:16), it is derived that **the caravan of donkeys and the caravan of camels that move from place to place, these** donkey or camel drivers **save** the city. If they were residing in the city for a period, they could join the minority of permanent residents who were not subverted to idol worship in order to create a majority and prevent the destruction of the city and its contents.


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

שֶׁנֶּאֱמַר ״הַחֲרֵם אֹתָהּ וְאֶת כׇּל אֲשֶׁר בָּהּ וְאֶת בְּהֶמְתָּהּ לְפִי חָרֶב״, מִכָּאן אָמְרוּ: נִכְסֵי צַדִּיקִים שֶׁבְּתוֹכָהּ – אוֹבְדִין, שֶׁבְּחוּצָה לָהּ – פְּלֵיטִין. וְשֶׁל רְשָׁעִים, בֵּין שֶׁבְּתוֹכָהּ בֵּין שֶׁבְּחוּצָה לָהּ – הֲרֵי אֵלּוּ אוֹבְדִין.

**William Davidson Edition - English:**
**It is stated: “Destroy it utterly, and all that is in it and its animals, with the edge of the sword”** (Deuteronomy 13:16). **From here,** the Sages **stated: The property of the righteous,** who did not engage in idol worship, **that is inside** the city **is destroyed** with the rest of the city and its contents; but the property of the righteous **that is outside** the city **is spared. And** the property **of the wicked, whether** it is **inside** the city **or whether it is outside** the city, **these** items **are destroyed.**


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

שֶׁנֶּאֱמַר, ״וְאֶת כׇּל שְׁלָלָהּ תִּקְבֹּץ אֶל תּוֹךְ רְחֹבָהּ וְגוֹ׳״, אִם אֵין לָהּ רְחוֹב, עוֹשִׂין לָהּ רְחוֹב. הָיְתָה רְחֹבָהּ חוּצָה לָהּ, כּוֹנְסִין אוֹתָהּ לְתוֹכָהּ.

**William Davidson Edition - English:**
**It is stated: “And you shall gather all of its spoils into the midst of its square”** (Deuteronomy 13:17). **If** the city **has no square, one creates a square for** the city in order to fulfill the mitzva as it is written. **If there was a square outside of** the city, **they bring it inside** the city by expanding the city wall to include the square.


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

שֶׁנֶּאֱמַר ״וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כׇּל שְׁלָלָהּ כָּלִיל לַה׳ אֱלֹהֶיךָ״, שְׁלָלָהּ, וְלֹא שְׁלַל שָׁמַיִם. מִכָּאן אָמְרוּ: הַהֶקְדֵּשׁוֹת שֶׁבָּהּ יִפָּדוּ, וּתְרוּמוֹת יֵרָקְבוּ, מַעֲשֵׂר שֵׁנִי וְכִתְבֵי הַקֹּדֶשׁ יִגָּנְזוּ.

**William Davidson Edition - English:**
**It is stated** in the continuation of the verse: **“And you shall burn it with fire, both the city and all its spoils, entirely for the Lord your God.”** The mishna infers: **“Its spoils,” but not the spoils of Heaven. From here** the Sages **stated: The consecrated** property **in it,** which was no longer the property of its inhabitants, **must be redeemed, and *terumot*** are neither eaten nor burned; rather **they must** be left to **decay.** And **second tithe and sacred scrolls** that were in the city **must be interred.**


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

״כָּלִיל לַה׳ אֱלֹהֶיךָ״, אָמַר רַבִּי שִׁמְעוֹן: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אַתֶּם עוֹשִׂין דִּין בְּעִיר הַנִּדַּחַת, מַעֲלֶה אֲנִי עֲלֵיכֶם כְּאִילּוּ אַתֶּם מַעֲלִים עוֹלָה כָּלִיל לְפָנַי.

**William Davidson Edition - English:**
With regard to the phrase: **“Entirely [*kalil*] for the Lord your God,” Rabbi Shimon says: The Holy One, Blessed be He, says: If you implement judgment on an idolatrous city, I ascribe you** credit **as though you have sacrificed an entirely [*kalil*] burnt offering before Me.**


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

״וְהָיְתָה תֵּל עוֹלָם״ – לֹא תֵּעָשֶׂה גַּנּוֹת וּפַרְדֵּסִים, דִּבְרֵי רַבִּי יוֹסֵי הַגְּלִילִי. רַבִּי עֲקִיבָא אוֹמֵר: ״לֹא תִּבָּנֶה עוֹד״ – לִכְמוֹת שֶׁהָיְתָה אֵינָהּ נִבְנֵית, אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים. ״וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם״ – שֶׁכׇּל זְמַן שֶׁהָרְשָׁעִים בָּעוֹלָם, חֲרוֹן אַף בָּעוֹלָם; אָבְדוּ רְשָׁעִים מִן הָעוֹלָם, נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם.

**William Davidson Edition - English:**
It is written: **“And it shall be a heap forever”** (Deuteronomy 13:17), meaning: The idolatrous city **shall not be converted** even into **gardens and orchards;** this is **the statement of Rabbi Yosei HaGelili. Rabbi Akiva says:** From the end of that verse: **“It shall not be built again,”** it is derived: To restore it **to the way it was** before destruction, **it** may **not** be **built; but it may be converted into gardens and orchards.** The next verse states: **“And there shall cleave nothing of that which was devoted to your hand”** (Deuteronomy 13:18). This teaches that **as long as the wicked** exist **in the world,** there is **wrath in the world;** once **the wicked are eliminated from the world, wrath leaves the world.**


###### Sanhedrin 111b:14
[Sanhedrin 111b:14](https://torahapp.org/share/book/Sanhedrin/r/111b:14)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״יָצְאוּ״ – הֵן, וְלֹא שְׁלוּחִין. ״אֲנָשִׁים״ – אֵין אֲנָשִׁים פָּחוֹת מִשְּׁנַיִם. דָּבָר אַחֵר: ״אֲנָשִׁים״ – וְלֹא נָשִׁים, ״אֲנָשִׁים״ – וְלֹא קְטַנִּים.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** an interpretation of the verse: “Certain men, wicked persons, are gone out from your midst, and have subverted the inhabitants of their city saying: Let us go and let us worship other gods that you have not known” (Deuteronomy 13:14). From the term **“are gone out”** it is derived that these *halakhot* apply only if **they,** the subverters themselves, subverted the residents, **but not agents** whom they designated to subvert. From the term **“men”** it is derived that **men** in the plural means **no less than two. Alternatively,** it is derived: **Men, but not women; men, but not children.**


###### Sanhedrin 111b:15
[Sanhedrin 111b:15](https://torahapp.org/share/book/Sanhedrin/r/111b:15)

״בְּנֵי בְּלִיַּעַל״ – בָּנִים שֶׁפָּרְקוּ עוֹל שָׁמַיִם מִצַּוְּארֵיהֶם. ״מִקִּרְבֶּךָ״ – וְלֹא מִן הַסְּפָר. ״יֹשְׁבֵי עִירָם״ – וְלֹא יוֹשְׁבֵי עִיר אַחֶרֶת. ״לֵאמֹר״ – שֶׁצְּרִיכִין עֵדִים וְהַתְרָאָה לְכׇל אֶחָד וְאֶחָד.

**William Davidson Edition - English:**
The phrase **“wicked persons [*benei veliyya’al*]”** is an abbreviation of *banim beli ol*, meaning: **Sons who have cast off the yoke of Heaven from their necks.** From the term **“from your midst”** it is derived that these *halakhot* apply only to a city located in the center of the country, **but not** to a city located **on the border.** From the phrase **“inhabitants of their city”** it is inferred: **But not inhabitants of another city.** The term **“saying”** alludes to the *halakha* **that** in order to convict them **one requires witnesses and forewarning for each and every one** who worshipped idols.


###### Sanhedrin 111b:16
[Sanhedrin 111b:16](https://torahapp.org/share/book/Sanhedrin/r/111b:16)

אִיתְּמַר, רַבִּי יוֹחָנָן אָמַר: חוֹלְקִין עִיר אַחַת לִשְׁנֵי שְׁבָטִים; וְרֵישׁ לָקִישׁ אָמַר: אֵין חוֹלְקִין עִיר אַחַת לִשְׁנֵי שְׁבָטִים. אֵיתִיבֵיהּ רַבִּי יוֹחָנָן לְרֵישׁ לָקִישׁ: עַד שֶׁיְּהוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ שֵׁבֶט – מַאי לָאו, אַף עַל גַּב דְּמַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר, אִי אִיכָּא מֵאוֹתוֹ שֵׁבֶט – אִין, אִי לָא – לָא? שְׁמַע מִינַּהּ: חוֹלְקִין עִיר אַחַת לִשְׁנֵי שְׁבָטִים!

**William Davidson Edition - English:**
**It was stated** that there is an amoraic dispute. **Rabbi Yoḥanan says: One divides one city into** the tribal territory of **two tribes; and Reish Lakish says: One does not divide one city into** the tribal territory of **two tribes. Rabbi Yoḥanan raised an objection to** the opinion of **Reish Lakish** from the mishna, which states: **Unless its subverters are from that city and from that tribe; what, is it not that although its subverters are from that city, if they are from that tribe, yes,** they render the city an idolatrous city, and **if not, no,** they do not render the city an idolatrous city? **Conclude from it: One divides one city into** the tribal territory of **two tribes,** as otherwise, by definition, a resident of that city is a member of that tribe.


###### Sanhedrin 111b:17
[Sanhedrin 111b:17](https://torahapp.org/share/book/Sanhedrin/r/111b:17)

לָא, דִּנְפַלָה לֵיהּ בִּירוּשָׁה. אִי נָמֵי, דְּיַהֲבוּהָ נִיהֲלֵיהּ בְּמַתָּנָה.

**William Davidson Edition - English:**
The Gemara rejects that proof: **No,** even if a city is not divided between two tribes, the scenario in the mishna is possible in a case **where** the property in the city **fell to him as an inheritance** from the family of his mother, who was from a different tribe. **Alternatively,** it is possible in a case **where they gave him** that property **as a gift.**


###### Sanhedrin 111b:18
[Sanhedrin 111b:18](https://torahapp.org/share/book/Sanhedrin/r/111b:18)

אֵיתִיבֵיהּ: ״עָרִים תֵּשַׁע מֵאֵת שְׁנֵי הַשְּׁבָטִים הָאֵלֶּה״. מַאי לָאו: אַרְבַּע וּפַלְגָא מֵהַאי, וְאַרְבַּע וּפַלְגָא מֵהַאי? וּשְׁמַע מִינַּהּ: חוֹלְקִין עִיר אַחַת לִשְׁנֵי שְׁבָטִים! לָא, אַרְבַּע מֵהַאי וְחָמֵשׁ מֵהַאי.

**William Davidson Edition - English:**
Rabbi Yoḥanan **raised an objection to** the opinion of Reish Lakish from a verse written with regard to the cities designated for the Levites: **“Nine cities from those two tribes”** (Joshua 21:16). **What, is it not** that those nine cities were equally divided; **four-and-a-half from this** tribe, **and four-and-a-half from that** tribe, **and conclude from it** that **one divides one city into** the tribal territory of **two tribes?** The Gemara rejects that proof: **No,** those nine cities were divided in this manner: **Four** cities **from this** tribe **and five** cities **from that** tribe.


###### Sanhedrin 111b:19
[Sanhedrin 111b:19](https://torahapp.org/share/book/Sanhedrin/r/111b:19)

אִי הָכִי, לִפְרוֹשׁ פָּרוֹשֵׁי!

**William Davidson Edition - English:**
The Gemara asks: **If so, let** the verse **state explicitly** from which tribe the additional city was taken.