## Sanhedrin Daf 113a

###### Sanhedrin 113a:1
[Sanhedrin 113a:1](https://torahapp.org/share/book/Sanhedrin/r/113a:1)

וְלִיפְרְקֵיהּ, דִּתְנַן: הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּטְמָא – יִפָּדֶה. כְּרַבִּי יְהוּדָה, דְּאָמַר: יִקָּבֵר. אִי הָכִי, מַאי אִירְיָא עִיר הַנִּדַּחַת? אֲפִילּוּ דְּעָלְמָא נָמֵי!

**William Davidson Edition - English:**
The Gemara challenges: **And let him redeem** that which was purchased with second-tithe money and became ritually impure, **as we learned** in a mishna (*Ma’aser Sheni* 3:10): An item **that is purchased with** second-**tithe money** and **that became ritually impure shall be redeemed.** The Gemara answers: The mishna is **in accordance with** the opinion of **Rabbi Yehuda, who says:** An item that is purchased with second-tithe money and that became ritually impure **shall be buried,** and it may no longer be redeemed. The Gemara asks: **If so,** and the mishna is referring to an item purchased with second-tithe money that became ritually impure, **why** did the mishna cite this *halakha* **specifically** in the case of **an idolatrous city?** The same would hold true **even** in cities **in general as well,** as in Rabbi Yehuda’s opinion, the *halakha* there too is that the item is buried.


###### Sanhedrin 113a:2
[Sanhedrin 113a:2](https://torahapp.org/share/book/Sanhedrin/r/113a:2)

אֶלָּא לְעוֹלָם בְּטָהוֹר, וּכְגוֹן דִּנְפוּל מְחִיצוֹת, וְכִדְרָבָא דְּאָמַר רָבָא: מְחִיצָה לֶאֱכוֹל – דְּאוֹרָיְיתָא, לִקְלוֹט – דְּרַבָּנַן. וְכִי גְּזוּר רַבָּנַן כִּי אִתַנְהוּ לִמְחִיצוֹת, כִּי לֵיתַנְהוּ לִמְחִיצוֹת – לָא.

**William Davidson Edition - English:**
**Rather, actually,** the case in the mishna is **with regard to pure** second-tithe produce of an idolatrous city that was taken into Jerusalem, **and** it is a case **where the walls** of Jerusalem then **fell. And** this *halakha* is in accordance with the opinion of Rava, **as Rava says:** The capacity of the **wall** of Jerusalem to enable one **to partake** of second-tithe produce is **by Torah law.** By contrast, the capacity of the **wall** of Jerusalem **to admit** second-tithe produce, in the sense that once it enters Jerusalem the produce assumes the status of the property of the Most High and may no longer be redeemed, is **by rabbinic law. And** the case **where the Sages issue the decree** that entry into Jerusalem admits the produce is **where the wall is** intact; however, in a case **where the wall is not** intact, **no,** the Sages did not issue a decree, and the second tithe remains the spoils of the idolatrous city.


###### Sanhedrin 113a:3
[Sanhedrin 113a:3](https://torahapp.org/share/book/Sanhedrin/r/113a:3)

כִּתְבֵי הַקֹּדֶשׁ יִגָּנְזוּ. מַתְנִיתִין דְּלָא כְּרַבִּי אֱלִיעֶזֶר, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר, כׇּל עִיר שֶׁיֵּשׁ בָּהּ אֲפִילּוּ מְזוּזָה אַחַת אֵינָהּ נַעֲשֵׂית עִיר הַנִּדַּחַת, שֶׁנֶּאֱמַר: ״וְשָׂרַפְתָּ בָאֵשׁ אֶת הָעִיר וְאֶת כׇּל שְׁלָלָהּ כָּלִיל״. וְהֵיכָא דְּאִיכָּא מְזוּזָה לָא אֶפְשָׁר, דִּכְתִיב: ״לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם״.

**William Davidson Edition - English:**
§ The mishna teaches: **Sacred scrolls must be interred.** The Gemara comments: The *halakha* cited in **the mishna is not in accordance with** the opinion of **Rabbi Eliezer, as it is taught** in a *baraita* that **Rabbi Eliezer says: Any city in which there is even one *mezuza* is not rendered an idolatrous city, as it is stated: “And you shall burn it with fire, both the city and all its spoils, entirely** for the Lord your God” (Deuteronomy 13:17). **And** in a city **where there is a *mezuza* it is not possible** to burn all its spoils, **as it is written: “You shall not do so to the Lord your God”** (Deuteronomy 12:4), from which it is derived that it is prohibited to destroy any item upon which the name of God appears.


###### Sanhedrin 113a:4
[Sanhedrin 113a:4](https://torahapp.org/share/book/Sanhedrin/r/113a:4)

רַבִּי שִׁמְעוֹן אוֹמֵר: אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְכוּ׳. לֵימָא בִּדְרַבִּי אָבִין אָמַר רַבִּי אִילְעָא קָמִיפַּלְגִי? דְּאָמַר רַבִּי אָבִין אָמַר רַבִּי אִילְעָא: כׇּל מָקוֹם שֶׁאַתָּה מוֹצֵא כְּלָל בַּעֲשֵׂה וּפְרָט בְּלֹא תַעֲשֶׂה, אֵין דָּנִין אוֹתוֹ בִּכְלָל וּפְרָט.

**William Davidson Edition - English:**
The mishna teaches that **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 burnt offering before Me, and Rabbi Akiva and Rabbi Yosei HaGelili disagree as to whether one may convert the ruins of the idolatrous city into gardens and orchards. The Gemara posits: **Let us say** that it is **with regard to** the statement **that Rabbi Avin says** that **Rabbi Ile’a** says that these *tanna’im* **disagree, as Rabbi Avin says** that **Rabbi Ile’a says: Anywhere that you find a generalization** formulated **as a positive mitzva** followed by **a detail** formulated **as a prohibition, one does not deduce** from it that the generalization includes only the detail **based on** the hermeneutical principle of **a generalization and a detail;** rather, one interprets them as two independent *halakhot*.


###### Sanhedrin 113a:5
[Sanhedrin 113a:5](https://torahapp.org/share/book/Sanhedrin/r/113a:5)

דְּמָר אִית לֵיהּ דְּרַבִּי אָבִין, וּמָר לֵית לֵיהּ דְּרַבִּי אָבִין.

**William Davidson Edition - English:**
On that basis, say that the dispute is **that** one **Sage,** Rabbi Yosei HaGelili, **is of** the opinion that the ruling is in accordance with the opinion **of Rabbi Avin, and** one **Sage,** Rabbi Akiva, **is of** the opinion that the ruling is **not** in accordance with the opinion **of Rabbi Avin.** Rabbi Yosei HaGelili holds that the positive mitzva: “And it shall be a heap forever,” and the succeeding prohibition: “It shall not be built again” (Deuteronomy 13:17), are independent mitzvot. The result is that the city must remain a heap and may not be converted into gardens and orchards. Rabbi Akiva employs the hermeneutical principle and deduces that the generalization “and it shall be a heap forever” means only that “it shall not be built again,” but converting the ruins of the idolatrous city into gardens and orchards is permitted.


###### Sanhedrin 113a:6
[Sanhedrin 113a:6](https://torahapp.org/share/book/Sanhedrin/r/113a:6)

לָא, דְּכוּלֵּי עָלְמָא אִית לְהוּ דְּרַבִּי אָבִין, וְהָכָא בְּהָא קָמִיפַּלְגִי: מָר סָבַר ״עוֹד״ לִגְמָרֵי מַשְׁמַע, וּמָר סָבַר ״עוֹד״ – לִכְמָה שֶׁהָיְתָה אֵינָהּ נִבְנֵית, אֲבָל נַעֲשֵׂית הִיא גַּנּוֹת וּפַרְדֵּסִים.

**William Davidson Edition - English:**
The Gemara rejects this: **No, everyone is of** the opinion that the ruling is in accordance with the opinion **of Rabbi Avin, and here, they disagree about this:** One **Sage,** Rabbi Yosei HaGelili, **holds** that the term **“again” indicates** that it is **entirely** prohibited to rebuild it at all. **And** one **Sage,** Rabbi Akiva, **holds** that the term **“again”** indicates that **it is not built to** be **as it was, but it** may be **converted into gardens and orchards.**


###### Sanhedrin 113a:7
[Sanhedrin 113a:7](https://torahapp.org/share/book/Sanhedrin/r/113a:7)

תָּנוּ רַבָּנַן: הָיוּ בָּהּ אִילָנוֹת תְּלוּשִׁין – אֲסוּרִין, מְחוּבָּרִין – מוּתָּרִין. שֶׁל עִיר אַחֶרֶת, בֵּין תְּלוּשִׁין בֵּין מְחוּבָּרִין – אֲסוּרִין. מַאי ״עִיר אַחֶרֶת״? אָמַר רַב חִסְדָּא: יְרִיחוֹ, דִּכְתִיב: ״וְהָיְתָה הָעִיר חֵרֶם לַה׳... וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי ה׳ אֲשֶׁר יָקוּם וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ״.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: In a case where **there were trees in** the city, if they are **detached** from the ground, they are **forbidden** and must be burned as the spoils of an idolatrous city; if they are **attached** to the ground they are **permitted,** i.e., they are not destroyed. By contrast, trees **of another city, whether detached or attached,** are **forbidden.** The Gemara asks: To **what** is the *baraita* referring with the phrase: **Another city? Rav Ḥisda says:** The reference is to **Jericho, as it is written: “And the city shall be devoted,** it and all that is in it, **to the Lord…And Joshua charged them at that time by oath, saying: Cursed be the man before the Lord, that rises up to build this city Jericho; he shall lay its foundation with his firstborn, and with his youngest son shall he set up the gates of it”** (Joshua 6:17, 26).


###### Sanhedrin 113a:8
[Sanhedrin 113a:8](https://torahapp.org/share/book/Sanhedrin/r/113a:8)

תַּנְיָא: לֹא יְרִיחוֹ עַל שֵׁם עִיר אַחֶרֶת, וְלֹא עִיר אַחֶרֶת עַל שֵׁם יְרִיחוֹ, דִּכְתִיב: ״בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ וּבִשְׂגוּב צְעִירוֹ הִצִּיב דְּלָתֶיהָ״.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that this includes a prohibition **not** to build **Jericho** even after changing its name **to the name of another city, and not** to build **another city** after giving it the **name** of **Jericho, as it is written: “Hiel the Bethelite built Jericho; with Abiram, his firstborn, he laid its foundation, and with his young son Segub set up its gates”** (I Kings 16:34).


###### Sanhedrin 113a:9
[Sanhedrin 113a:9](https://torahapp.org/share/book/Sanhedrin/r/113a:9)

תַּנְיָא: בַּאֲבִירָם בְּכוֹרוֹ, רָשָׁע, לֹא הָיָה לוֹ לִלְמוֹד. בִּשְׂגוּב צְעִירוֹ, הָיָה לוֹ לִלְמוֹד.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: From the death **of Abiram, his firstborn, the wicked, it was not** incumbent **upon him to learn** not to build Jericho, as Abiram’s death could be attributed to chance. But **with** the death of **Segub his young son, it was** incumbent **upon him to learn** that it was due to Joshua’s curse that they died.


###### Sanhedrin 113a:10
[Sanhedrin 113a:10](https://torahapp.org/share/book/Sanhedrin/r/113a:10)

אֲבִירָם וּשְׂגוּב מַאי עֲבוּד? מַאי קָאָמַר? הָכִי קָאָמַר: בַּאֲבִירָם בְּכוֹרוֹ הָיָה לוֹ לִלְמוֹד לְאוֹתוֹ רָשָׁע, בִּשְׂגוּב צְעִירוֹ. מִמַּשְׁמָע שֶׁנֶּאֱמַר ״בַּאֲבִירָם בְּכוֹרוֹ״ אֵינִי יוֹדֵעַ שֶׁשְּׂגוּב צְעִירוֹ? מָה תַּלְמוּד לוֹמַר ״שְׂגוּב צְעִירוֹ״? מְלַמֵּד שֶׁהָיָה מְקַבֵּר וְהוֹלֵךְ מֵאֲבִירָם עַד שְׂגוּב.

**William Davidson Edition - English:**
The Gemara asks: **What did Abiram and Segub do** that they are characterized as wicked, and **what is** the *baraita* **saying?** The Gemara answers that **this** is what the *baraita* **is saying: From** the death of **Abiram, his firstborn, that wicked man** Hiel **should have learned about** the cause of the death of **Segub his young** son. **By inference from that** which **is stated: “With Abiram, his firstborn,” do I not know that Segub** was **his young** son? Rather, **what** is the meaning when **the verse states: “His young son Segub”?** It **teaches that he gradually buried** all his sons **from Abiram through Segub,** and he should have suspected that Joshua’s curse caused the deaths.


###### Sanhedrin 113a:11
[Sanhedrin 113a:11](https://torahapp.org/share/book/Sanhedrin/r/113a:11)

אַחְאָב שׁוֹשְׁבִינֵיהּ הֲוָה. אֲתָא אִיהוּ וְאֵלִיָּהוּ לְמִשְׁאַל בִּשְׁלָמָא בֵּי טַמְיָא. יָתֵיב וְקָאָמַר: דִּילְמָא כִּי לָט יְהוֹשֻׁעַ הָכִי לָט – לֹא יְרִיחוֹ עַל שֵׁם עִיר אַחֶרֶת, וְלֹא עִיר אַחֶרֶת עַל שֵׁם יְרִיחוֹ? אָמַר לֵיהּ אֵלִיָּהוּ: אִין. אֲמַר לֵיהּ: הַשְׁתָּא לְוָוטְתָא דְּמֹשֶׁה לָא קָא מִקַּיְימָא, דִּכְתִיב ״וְסַרְתֶּם וַעֲבַדְתֶּם וְגוֹ׳״ וּכְתִיב ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְגוֹ׳״, וְהָהוּא גַּבְרָא אוֹקֵים לֵיהּ עֲבוֹדָה זָרָה עַל כׇּל תֶּלֶם וְתֶלֶם וְלָא שָׁבֵיק לֵיהּ מִיטְרָא לְמֵיזַל מִיסְגָּד לֵיהּ. לְוָוטְתָא דִּיהוֹשֻׁעַ תַּלְמִידֵיהּ מִקַּיְימָא?

**William Davidson Edition - English:**
**Ahab was** Hiel’s close friend and **groomsman. He and Elijah came to inquire about** Hiel’s **welfare** in **the house of mourning [*bei tamya*].** Hiel **sat and said: Perhaps when Joshua cursed, this** is what **he cursed: Not** to build **Jericho** even after changing its name **to the name of another city, and not** to build **another city** after giving it the **name** of **Jericho. Elijah said to him: Yes,** that is the curse. Ahab **said to** Elijah: **Now the curse of Moses is not fulfilled, as it is written: “And you go astray and worship** other gods,” **and it is written: “Then the Lord’s anger will flare against you, and He will close the heavens,** and there will be no rain” (Deuteronomy 11:16–17). **And that man,** referring to himself, **established** an object of **idol worship on each and every furrow** in the kingdom of Israel, **and the rain** is so plentiful that **it does not allow him to go and worship it;** will **the curse of his student, Joshua, be fulfilled?**


###### Sanhedrin 113a:12
[Sanhedrin 113a:12](https://torahapp.org/share/book/Sanhedrin/r/113a:12)

מִיָּד: ״וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד חַי ה׳ אֱלֹהֵי יִשְׂרָאֵל אִם יִהְיֶה טַל וּמָטָר וְגוֹ׳״. בָּעֵי רַחֲמֵי, וִיהַבוּ לֵיהּ אַקְלִידָא דְּמִטְרָא, וְקָם וַאֲזַל.

**William Davidson Edition - English:**
The verse relates Elijah’s reaction: **Immediately: “And Elijah the Tishbite, who was of the inhabitants of Gilead, said** to Ahab: **As the Lord God of Israel lives,** before whom I stand, **there shall not be dew or rain** these years, but according to my word” (I Kings 17:1). Elijah **prayed for mercy and they gave him the key to rainfall** enabling him to dictate when it would rain, **and he arose and went.**


###### Sanhedrin 113a:13
[Sanhedrin 113a:13](https://torahapp.org/share/book/Sanhedrin/r/113a:13)

״וַיְהִי דְבַר ה׳ אֵלָיו לֵאמֹר. לֵךְ מִזֶּה וּפָנִיתָ לְּךָ קֵדְמָה וְנִסְתַּרְתָּ בְּנַחַל כְּרִית״. ״וְהָעֹרְבִים מְבִיאִים לוֹ לֶחֶם וּבָשָׂר בַּבֹּקֶר וְגוֹ׳״. מֵהֵיכָא? אָמַר רַב יְהוּדָה אָמַר רַב: מִבֵּי טַבָּחֵי דְאַחְאָב. ״וַיְהִי מִקֵּץ יָמִים וַיִּיבַשׁ הַנָּחַל כִּי לֹא הָיָה גֶשֶׁם בָּאָרֶץ״. כֵּיוָן דַּחֲזָא דְּאִיכָּא צַעֲרָא בְּעָלְמָא, כְּתִיב: ״וַיְהִי דְבַר ה׳ אֵלָיו לֵאמֹר. קוּם לֵךְ צָרְפַתָה״.

**William Davidson Edition - English:**
It is written about Elijah: **“And the word of the Lord came to him, saying: Go from here, and turn eastward, and hide yourself by Wadi Cherith…And the ravens brought him bread and meat in the morning”** (I Kings 17:2–3, 6). The Gemara asks: **From where** did they bring him bread and meat? **Rabbi Yehuda says** that **Rav says:** They brought it **from the slaughterhouse of Ahab.** And it is written: **“And it came to pass after some days, that the wadi dried up, because there was no rain in the land”** (I Kings 17:7). **Since** God **saw that there is suffering in the world** and Elijah was insensitive to it, **it is written: “And the word of the Lord came to him, saying: Arise, go to Zarephath”** (I Kings 17:8–9), to initiate a chain of events that would lead Elijah to return the key to rainfall to God.


###### Sanhedrin 113a:14
[Sanhedrin 113a:14](https://torahapp.org/share/book/Sanhedrin/r/113a:14)

וּכְתִיב: ״וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן הָאִשָּׁה בַּעֲלַת הַבָּיִת״. בְּעָא רַחֲמֵי לְמִיתַּן לֵיהּ אַקְלִידָא דִּתְחִיַּית הַמֵּתִים. אָמְרִי לֵיהּ: שָׁלֹשׁ מַפְתְּחוֹת לֹא נִמְסְרוּ לְשָׁלִיחַ: שֶׁל חַיָּה, וְשֶׁל גְּשָׁמִים, וְשֶׁל תְּחִיַּית הַמֵּתִים. יֹאמְרוּ: שְׁתַּיִם בְּיַד תַּלְמִיד וְאַחַת בְּיַד הָרַב! אַיְיתִי הָא וּשְׁקֵיל הַאי. דִּכְתִיב: ״לֵךְ הֵרָאֵה אֶל אַחְאָב וְאֶתְּנָה מָטָר״.

**William Davidson Edition - English:**
**And it is written: “And it came to pass after these matters, that the son of the woman, the mistress of the house, became sick”** (I Kings 17:17). Elijah **prayed for mercy,** for God **to give him the key to the resurrection of the dead. They said to him** from Heaven: **Three keys were not** typically **passed to an agent:** The key **to a woman in childbirth,** the key **to rainfall, and** the key **to the resurrection of the dead.** You already have the key to rainfall; do you also request the key to the resurrection of the dead? People **will say: Two** keys **are in the possession of the student and one** key **is in the possession of the Master. Bring** Me **this** key to rainfall, **and take this** key to the resurrection of the dead. Due to Elijah’s request, he was forced to revoke his oath, **as it is written: “Go, appear before Ahab; and I will give rain”** (I Kings 18:1).


###### Sanhedrin 113a:15
[Sanhedrin 113a:15](https://torahapp.org/share/book/Sanhedrin/r/113a:15)

דְּרַשׁ הַהוּא גָּלִילָאָה קַמֵּיהּ דְּרַב חִסְדָּא: מָשָׁל דְּאֵלִיָּהוּ, לָמָּה הַדָּבָר דּוֹמֶה? לְגַבְרָא דְּטַרְקֵיהּ לְגַלֵּיהּ וְאַבְּדֵיהּ לְמַפְתְּחֵיהּ.

**William Davidson Edition - English:**
**A certain Galilean taught before Rav Ḥisda:** There is **a parable** for the actions **of Elijah; to what is this matter comparable?** It is comparable **to a man who slammed his door and lost his key.** Elijah first prevented the rain from falling, and then no longer had possession of the key to enable it to fall again.


###### Sanhedrin 113a:16
[Sanhedrin 113a:16](https://torahapp.org/share/book/Sanhedrin/r/113a:16)

דָּרֵשׁ רַבִּי יוֹסֵי בְּצִיפּוֹרִי: אַבָּא אֵלִיָּהוּ

**William Davidson Edition - English:**
**Rabbi Yosei of Tzippori taught: Father Elijah,** a deferential and affectionate characterization for Elijah the prophet,