## Sanhedrin Daf 38b

###### Sanhedrin 38b:1
[Sanhedrin 38b:1](https://torahapp.org/share/book/Sanhedrin/r/38b:1)

גּוּפוֹ מִבָּבֶל, וְרֹאשׁוֹ מֵאֶרֶץ יִשְׂרָאֵל, וְאֵבָרָיו מִשְּׁאָר אֲרָצוֹת. עַגְבוֹתָיו, אָמַר רַב אַחָא: מֵאַקְרָא דְאַגְמָא.

**William Davidson Edition - English:**
**his torso** was fashioned from dust taken **from Babylonia, and his head** was fashioned from dust taken **from Eretz Yisrael,** the most important land, **and his limbs** were fashioned from dust taken **from the rest of the lands** in the world. With regard to **his buttocks, Rav Aḥa says:** They were fashioned from dust taken **from Akra De’agma,** on the outskirts of Babylonia.


###### Sanhedrin 38b:2
[Sanhedrin 38b:2](https://torahapp.org/share/book/Sanhedrin/r/38b:2)

אָמַר רַבִּי יוֹחָנָן בַּר חֲנִינָא: שְׁתֵּים עֶשְׂרֵה שָׁעוֹת הָוֵי הַיּוֹם. שָׁעָה רִאשׁוֹנָה – הוּצְבַּר עֲפָרוֹ, שְׁנִיָּה – נַעֲשָׂה גּוֹלֶם, שְׁלִישִׁית – נִמְתְּחוּ אֵבָרָיו, רְבִיעִית – נִזְרְקָה בּוֹ נְשָׁמָה, חֲמִישִׁית – עָמַד עַל רַגְלָיו, שִׁשִּׁית – קָרָא שֵׁמוֹת, שְׁבִיעִית – נִזְדַּוְּוגָה לוֹ חַוָּה, שְׁמִינִית – עָלוּ לַמִּטָּה שְׁנַיִם וְיָרְדוּ אַרְבָּעָה, תְּשִׁיעִית – נִצְטַוָּוה שֶׁלֹּא לֶאֱכוֹל מִן הָאִילָן, עֲשִׂירִית – סָרַח, אַחַת עֶשְׂרֵה – נִידּוֹן, שְׁתֵּים עֶשְׂרֵה – נִטְרַד וְהָלַךְ לוֹ, שֶׁנֶּאֱמַר: ״אָדָם בִּיקָר בַּל יָלִין״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan bar Ḥanina says: Daytime is twelve hours** long, and the day Adam the first man was created was divided as follows: In the **first hour** of the day, **his dust was gathered.** In the **second,** an undefined **figure was fashioned.** In the **third, his limbs were extended.** In the **fourth, a soul was cast into him.** In the **fifth, he stood on his legs.** In the **sixth, he called** the creatures by the **names** he gave them. In the **seventh, Eve was paired with him.** In the **eighth, they arose to the bed two, and descended four,** i.e., Cain and Abel were immediately born. In the **ninth, he was commanded not to eat of the Tree** of Knowledge. In the **tenth, he sinned.** In the **eleventh, he was judged.** In the **twelfth, he was expelled and left** the Garden of Eden, **as it is stated: “But man abides not in honor;** he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.


###### Sanhedrin 38b:3
[Sanhedrin 38b:3](https://torahapp.org/share/book/Sanhedrin/r/38b:3)

אָמַר רָמֵי בַּר חָמָא: אֵין חַיָּה רָעָה שׁוֹלֶטֶת בְּאָדָם אֶלָּא אִם כֵּן נִדְמָה לוֹ כִּבְהֵמָה, שֶׁנֶּאֱמַר: ״נִמְשַׁל כַּבְּהֵמוֹת נִדְמוּ״.

**William Davidson Edition - English:**
**Rami bar Ḥama says** in explanation of the end of that verse: **A wild animal does not have power over a person unless** that person **seems to** the wild animal **like an animal, as it is stated: “He is like the beasts that perish.”**


###### Sanhedrin 38b:4
[Sanhedrin 38b:4](https://torahapp.org/share/book/Sanhedrin/r/38b:4)

(שָׁעָה, בַּסּוֹף, אֲרַמִּי – סִימָן.) אָמַר רַב יְהוּדָה אָמַר רַב: בְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראוֹת אֶת הָאָדָם, בָּרָא כַּת אַחַת שֶׁל מַלְאֲכֵי הַשָּׁרֵת. אָמַר לָהֶם: רְצוֹנְכֶם נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ? אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מָה מַעֲשָׂיו? אָמַר לָהֶן: כָּךְ וְכָךְ מַעֲשָׂיו.

**William Davidson Edition - English:**
The Gemara presents **a mnemonic** for the statements that follow: **At the time, to the end, Aramaic. Rav Yehuda says** that **Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them:** If **you agree, let us fashion a person in our image.** The angels **said before him: Master of the Universe, what are the actions of** this person You suggest to create? God **said to them: His actions are such and such,** according to human nature.


###### Sanhedrin 38b:5
[Sanhedrin 38b:5](https://torahapp.org/share/book/Sanhedrin/r/38b:5)

אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, ״מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ וּבֶן אָדָם כִּי תִפְקְדֶנּוּ״? הוֹשִׁיט אֶצְבָּעוֹ קְטַנָּה בֵּינֵיהֶן וּשְׂרָפָם. וְכֵן כַּת שְׁנִיָּה. כַּת שְׁלִישִׁית אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, רִאשׁוֹנִים שֶׁאָמְרוּ לְפָנֶיךָ מָה הוֹעִילוּ? כָּל הָעוֹלָם כּוּלּוֹ שֶׁלְּךָ הוּא. כׇּל מָה שֶׁאַתָּה רוֹצֶה לַעֲשׂוֹת בְּעוֹלָמְךָ – עֲשֵׂה.

**William Davidson Edition - English:**
The angels **said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?”** (Psalms 8:5), i.e., a creature such as this is not worth creating. God **outstretched His small finger among them and burned them** with fire. **And the same** occurred with **a second group** of angels. The **third group** of angels that He asked **said before Him: Master of the Universe, the first** two groups **who spoke** their mind **before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do.** God then created the first person.


###### Sanhedrin 38b:6
[Sanhedrin 38b:6](https://torahapp.org/share/book/Sanhedrin/r/38b:6)

כֵּיוָן שֶׁהִגִּיעַ לְאַנְשֵׁי דּוֹר הַמַּבּוּל וְאַנְשֵׁי דּוֹר הַפְּלַגָּה שֶׁמַּעֲשֵׂיהֶן מְקוּלְקָלִין, אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, לֹא יָפֶה אָמְרוּ רִאשׁוֹנִים לְפָנֶיךָ? אָמַר לָהֶן: ״וְעַד זִקְנָה אֲנִי הוּא וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל וְגוֹ׳״.

**William Davidson Edition - English:**
**When** history **arrived at** the time of **the people of the generation of the flood and the people of the generation of the dispersion,** i.e., the Tower of Babel, **whose actions were ruinous,** the angels **said before God: Master of the Universe, didn’t the** first set of angels **speak appropriately before You,** that human beings are not worthy of having been created? God **said to them** concerning humanity: **“Even to your old age I am the same; and even to hoar hairs will I suffer you;** I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.


###### Sanhedrin 38b:7
[Sanhedrin 38b:7](https://torahapp.org/share/book/Sanhedrin/r/38b:7)

אָמַר רַב יְהוּדָה אָמַר רַב: אָדָם הָרִאשׁוֹן מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ הָיָה, שֶׁנֶּאֱמַר: ״לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם״. כֵּיוָן שֶׁסָּרַח, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עָלָיו וּמִיעֲטוֹ, שֶׁנֶּאֱמַר: ״אָחוֹר וָקֶדֶם צַרְתָּנִי וַתָּשֶׁת עָלַי כַּפֶּכָה״.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says: Adam the first** man spanned **from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other”** (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. **Once** Adam **sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me”** (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him.


###### Sanhedrin 38b:8
[Sanhedrin 38b:8](https://torahapp.org/share/book/Sanhedrin/r/38b:8)

אָמַר רַבִּי אֶלְעָזָר: אָדָם הָרִאשׁוֹן מִן הָאָרֶץ עַד לָרָקִיעַ הָיָה, שֶׁנֶּאֱמַר: ״לְמִן הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם עַד קְצֵה הַשָּׁמָיִם״. כֵּיוָן שֶׁסָּרַח, הִנִּיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא יָדוֹ עָלָיו וּמִיעֲטוֹ, שֶׁנֶּאֱמַר: ״אָחוֹר וָקֶדֶם צַרְתָּנִי וְגוֹ׳״. קָשׁוּ קְרָאֵי אַהֲדָדֵי? אִידֵּי וְאִידֵּי חֲדָא מִידָּה הִיא.

**William Davidson Edition - English:**
**Rabbi Elazar says:** The height of **Adam the first** man **was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.”** Adam stood “upon the earth” and rose to the end of the heavens. **Once** Adam **sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me** and laid Your hand upon me.” The Gemara asks: The interpretations of **the verses contradict each other.** The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: **This and that,** from one end of the world to another and from the earth until the heavens, **are one measure,** i.e., the same distance.


###### Sanhedrin 38b:9
[Sanhedrin 38b:9](https://torahapp.org/share/book/Sanhedrin/r/38b:9)

וְאָמַר רַב יְהוּדָה אָמַר רַב: אָדָם הָרִאשׁוֹן בְּלָשׁוֹן אֲרַמִּי סִפֵּר, שֶׁנֶּאֱמַר: ״וְלִי מַה יָּקְרוּ רֵעֶיךָ אֵל״.

**William Davidson Edition - English:**
**And Rav Yehuda says** that **Rav says: Adam the first** man **spoke in the language of Aramaic, as it is stated** in the chapter of Psalms speaking in the voice of Adam: **“How weighty also are Your thoughts to me, O God”** (Psalms 139:17).


###### Sanhedrin 38b:10
[Sanhedrin 38b:10](https://torahapp.org/share/book/Sanhedrin/r/38b:10)

וְהַיְינוּ דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״זֶה סֵפֶר תּוֹלְדֹת אָדָם״? מְלַמֵּד שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו. כֵּיוָן שֶׁהִגִּיעַ לְדוֹרוֹ שֶׁל רַבִּי עֲקִיבָא, שָׂמַח בְּתוֹרָתוֹ וְנִתְעַצֵּב בְּמִיתָתוֹ. אָמַר: ״וְלִי מַה יָּקְרוּ רֵעֶיךָ אֵל״.

**William Davidson Edition - English:**
**And this,** i.e., that the verse in Psalms is stated by Adam, is what **Reish Lakish says: What** is the meaning of that **which is written: “This is the book of the generations of Adam”** (Genesis 5:1)? This verse **teaches that the Holy One, Blessed be He, showed** Adam **every generation and its** Torah **interpreters, every generation and its wise ones. When he arrived at** his vision of **the generation of Rabbi Akiva,** Adam **was gladdened by his Torah, and saddened by his** manner of **death. He said: “How weighty also are Your thoughts to me, O God,”** i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.


###### Sanhedrin 38b:11
[Sanhedrin 38b:11](https://torahapp.org/share/book/Sanhedrin/r/38b:11)

וְאָמַר רַב יְהוּדָה אָמַר רַב: אָדָם הָרִאשׁוֹן מִין הָיָה, שֶׁנֶּאֱמַר: ״וַיִּקְרָא ה׳ אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה״ – אָן נָטָה לִבֶּךָ? רַבִּי יִצְחָק אָמַר: מוֹשֵׁךְ בְּעׇרְלָתוֹ הָיָה. כְּתִיב הָכָא: ״וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית״, וּכְתִיב הָתָם: ״אֶת בְּרִיתִי הֵפַר״.

**William Davidson Edition - English:**
**And Rav Yehuda says** that **Rav says: Adam the first** man **was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”?** (Genesis 3:9), meaning, to **where has your heart turned,** indicating that Adam turned from the path of truth. **Rabbi Yitzḥak says: He was** one who **drew his foreskin** forward, so as to remove any indication that he was circumcised. It **is written here: “And they like men [*adam*] have transgressed the covenant”** (Hosea 6:7), **and** it **is written there:** “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; **he has broken My covenant”** (Genesis 17:14).


###### Sanhedrin 38b:12
[Sanhedrin 38b:12](https://torahapp.org/share/book/Sanhedrin/r/38b:12)

רַב נַחְמָן אָמַר: כּוֹפֵר בָּעִיקָּר הָיָה. כְּתִיב הָכָא: ״עָבְרוּ בְרִית״, וּכְתִיב הָתָם: ״אֶת בְּרִיתִי הֵפַר״, וְאָמְרוּ: ״עַל אֲשֶׁר עָזְבוּ אֶת בְּרִית ה׳ אֱלֹהֵי אֲבוֹתָם״.

**William Davidson Edition - English:**
**Rav Naḥman says: He was a denier of the fundamental principle** of belief in God. It **is written here:** “And they like men [*adam*] **have transgressed the covenant,” and** it **is written there: “He has broken My covenant,”** and it is written in a third verse: **“And then they shall answer: Because they have forsaken the covenant of the Lord their God** and worshipped other gods and served them” (Jeremiah 22:9).


###### Sanhedrin 38b:13
[Sanhedrin 38b:13](https://torahapp.org/share/book/Sanhedrin/r/38b:13)

תְּנַן הָתָם, רַבִּי אֱלִיעֶזֶר אוֹמֵר: הֱוֵי שָׁקוּד לִלְמוֹד תּוֹרָה, וְדַע מָה שֶׁתָּשִׁיב לָאֶפִּיקוֹרוֹס. אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא אֶפִּיקוֹרוֹס נׇכְרִי, אֲבָל אֶפִּיקוֹרוֹס יִשְׂרָאֵל – כׇּל שֶׁכֵּן דְּפָקַר טְפֵי.

**William Davidson Edition - English:**
§ **We learned** in a mishna **there** (Avot 2:14): **Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [*la’apikoros*]. Rabbi Yoḥanan says:** This was **taught only** with regard to **a gentile heretic, but** not with regard to **a Jewish heretic,** as one should not respond to him. **All the more so,** if one does respond **he will become more heretical.** His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.


###### Sanhedrin 38b:14
[Sanhedrin 38b:14](https://torahapp.org/share/book/Sanhedrin/r/38b:14)

אָמַר רַבִּי יוֹחָנָן: כׇּל מָקוֹם שֶׁפָּקְרוּ הַמִּינִים, תְּשׁוּבָתָן בְּצִידָּן. ״נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ״, וְאוֹמֵר: ״וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ״. ״הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם״ – ״וַיֵּרֶד ה׳ לִרְאֹת אֶת הָעִיר וְאֶת הַמִּגְדָּל״. ״כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים״ – ״לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Any place** in the Bible from **where the heretics** attempt to **prove their heresy,** i.e., that there is more than one god, **the response to their** claim is **alongside them,** i.e., in the immediate vicinity of the verses they cite. The verse states that God said: **“Let us make man in our image”** (Genesis 1:26), employing the plural, **but it** then **states: “And God created man in His image”** (Genesis 1:27), employing the singular. The verse states that God said: **“Come, let us go down and there confound their language”** (Genesis 11:7), but it also states: **“And the Lord came down to see the city and the tower”** (Genesis 11:5). The verse states in the plural: **“There God was revealed [*niglu*] to him** when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: **“To God Who answers [*haoneh*] me in the day of my distress”** (Genesis 35:3).


###### Sanhedrin 38b:15
[Sanhedrin 38b:15](https://torahapp.org/share/book/Sanhedrin/r/38b:15)

״כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱלֹהִים קְרֹבִים אֵלָיו כַּה׳ אֱלֹהֵינוּ בְּכׇל קׇרְאֵנוּ אֵלָיו״. ״וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ אֱלֹהִים לִפְדּוֹת לוֹ לְעָם״. ״עַד דִּי כׇרְסָוָן רְמִיו, וְעַתִּיק יוֹמִין יְתִיב״.

**William Davidson Edition - English:**
Rabbi Yoḥanan cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: **“For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?”** (Deuteronomy 4:7), where the term “near” is written in plural, *kerovim*, but the term “upon Him” is written in singular. Another verse states: **“And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?”** (II Samuel 7:23), where the term “went” is written in plural, *halekhu*, but the term “Himself” is written in singular. Another verse states: “I beheld **till thrones were placed, and one that was ancient of days did sit”** (Daniel 7:9); where the term “thrones” is written in plural, *kharsavan*, but the term “sit” is written in singular.


###### Sanhedrin 38b:16
[Sanhedrin 38b:16](https://torahapp.org/share/book/Sanhedrin/r/38b:16)

הָנָךְ לְמָה לִי? כִּדְרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן: אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דָּבָר אֶלָּא אִם כֵּן נִמְלָךְ בְּפָמַלְיָא שֶׁל מַעְלָה, שֶׁנֶּאֱמַר ״בִּגְזֵרַת עִירִין פִּתְגָמָא וּבְמֵאמַר קַדִּישִׁין שְׁאֵלְתָא״.

**William Davidson Edition - English:**
The Gemara asks: **Why do I** need **these** instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is **in accordance with** the statement **of Rabbi Yoḥanan, as Rabbi Yoḥanan says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above,** i.e., the angels, **as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones”** (Daniel 4:14).


###### Sanhedrin 38b:17
[Sanhedrin 38b:17](https://torahapp.org/share/book/Sanhedrin/r/38b:17)

הָתִינַח כּוּלְּהִי, ״עַד דִּי כׇרְסָוָן רְמִיו״ מַאי אִיכָּא לְמֵימַר? אֶחָד לוֹ וְאֶחָד לְדָוִד, דְּתַנְיָא: אֶחָד לוֹ וְאֶחָד לְדָוִד, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי יוֹסֵי: עֲקִיבָא, עַד מָתַי אַתָּה עוֹשֶׂה שְׁכִינָה חוֹל? אֶלָּא אֶחָד לְדִין וְאֶחָד לִצְדָקָה.

**William Davidson Edition - English:**
The Gemara clarifies: This **works out well for** almost **all** the verses, as they describe an action taken by God, but **what is there to say** concerning the verse: “I beheld **till thrones were placed”?** The Gemara answers: **One** throne is **for Him and one** throne is **for David,** i.e., the messiah, **as it is taught** in a *baraita*: **One** throne is **for Him and one** throne is **for David;** this is **the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence** by equating God with a person? **Rather,** the correct interpretation is that both thrones are for God, as **one** throne is **for judgment and one** throne is **for righteousness.**


###### Sanhedrin 38b:18
[Sanhedrin 38b:18](https://torahapp.org/share/book/Sanhedrin/r/38b:18)

קַבְּלַהּ מִינֵּיהּ אוֹ לָא קַבְּלַהּ מִינֵּיהּ? תָּא שְׁמַע, דְּתַנְיָא: אֶחָד לְדִין וְאֶחָד לִצְדָקָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: עֲקִיבָא, מָה לְךָ אֵצֶל הַגָּדָה? כְּלָךְ אֵצֶל נְגָעִים וְאֹהָלוֹת! אֶלָּא, אֶחָד לְכִסֵּא וְאֶחָד לִשְׁרַפְרַף: כִּסֵּא לֵישֵׁב עָלָיו, שְׁרַפְרַף לַהֲדוֹם רַגְלָיו.

**William Davidson Edition - English:**
The Gemara asks: Did Rabbi Akiva **accept** this explanation **from** Rabbi Yosei **or** did he **not accept it from him?** The Gemara suggests: **Come** and **hear** a proof to the matter from what was taught in another *baraita*, **as it is taught** in a *baraita*: **One** throne is **for judgment and one** throne is **for righteousness;** this is **the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near,** i.e., discussing, matters of ***aggada*? Go near** tractates ***Nega’im* and *Oholot*,** which examine the complex *halakhot* of ritual purity, where your knowledge is unparalleled. **Rather,** the correct interpretation is that while both thrones are for God, **one** is **for a throne and one** is **for a stool.** There is **a throne for God to sit upon, and a stool** that serves **as His footstool.**


###### Sanhedrin 38b:19
[Sanhedrin 38b:19](https://torahapp.org/share/book/Sanhedrin/r/38b:19)

אָמַר רַב נַחְמָן: הַאי מַאן דְּיָדַע לְאַהְדּוֹרֵי לְמִינֵי כְּרַב אִידִית – לַיהְדַּר, וְאִי לָא – לָא לַיהְדַּר. אָמַר הָהוּא מִינָא לְרַב אִידִית, כְּתִיב: ״וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל ה׳״. ״עֲלֵה אֵלַי״ מִיבְּעֵי לֵיהּ! אֲמַר לֵיהּ: זֶהוּ מְטַטְרוֹן שֶׁשְּׁמוֹ כְּשֵׁם רַבּוֹ, דִּכְתִיב ״כִּי שְׁמִי בְּקִרְבּוֹ״.

**William Davidson Edition - English:**
**Rav Naḥman says: This one,** i.e., any person, **who knows** how **to respond to the heretics** as effectively **as Rav Idit should respond** to them, **but if** he does **not** know, he **should not respond** to them. The Gemara relates: **A certain heretic said to Rav Idit:** It **is written** in the verse concerning God: **“And to Moses He said: Come up to the Lord”** (Exodus 24:1). The heretic raised a question: **It should have** stated: **Come up to Me.** Rav Idit **said to him: This** term, “the Lord,” in that verse **is** referring to the angel **Metatron, whose name is like the name of his Master, as it is written:** “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, **for My name is in him”** (Exodus 23:20–21).


###### Sanhedrin 38b:20
[Sanhedrin 38b:20](https://torahapp.org/share/book/Sanhedrin/r/38b:20)

אִי הָכִי, נִיפְלְחוּ לֵיהּ! כְּתִיב: ״אַל תַּמֵּר בּוֹ״ – אַל תְּמִירֵנִי בּוֹ. אִם כֵּן, ״לֹא יִשָּׂא לְפִשְׁעֲכֶם״ לְמָה לִּי? אֲמַר לֵיהּ: הֵימָנוּתָא בִּידַן, דַּאֲפִילּוּ בְּפַרְוָונְקָא נָמֵי לָא קַבֵּילְנֵיהּ, דִּכְתִיב: ״וַיֹּאמֶר אֵלָיו אִם אֵין פָּנֶיךָ הֹלְכִים וְגוֹ׳״.

**William Davidson Edition - English:**
The heretic said to him: **If so,** if this angel is equated with God, **we should worship him** as we worship God. Rav Idit said to him: It **is written: “Do not defy [*tammer*] him,”** which alludes to: **Do not replace Me [*temireni*] with him.** The heretic said to him: **If so, why do I** need the clause **“For he will not pardon your transgression”?** Rav Idit **said to him: We believe that we did not accept** the angel **even as a guide [*befarvanka*]** for the journey, **as it is written: “And he said to him: If Your Presence go not with me** raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.


###### Sanhedrin 38b:21
[Sanhedrin 38b:21](https://torahapp.org/share/book/Sanhedrin/r/38b:21)

אֲמַר לֵיהּ הָהוּא מִינָא לְרַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: כְּתִיב ״וַה׳ הִמְטִיר עַל סְדֹם וְעַל עֲמֹרָה גׇּפְרִית וָאֵשׁ מֵאֵת ה׳״, ״מֵאִתּוֹ״ מִיבְּעֵי לֵיהּ! אֲמַר לֵיהּ הָהוּא כּוֹבֵס: שִׁבְקֵיהּ, אֲנָא מַהְדַּרְנָא לֵיהּ. דִּכְתִיב ״וַיֹּאמֶר לֶמֶךְ לְנָשָׁיו עָדָה וְצִלָּה שְׁמַעַן קוֹלִי נְשֵׁי לֶמֶךְ״, נָשַׁיי מִיבְּעֵי לֵיהּ! אֶלָּא מִשְׁתַּעֵי קְרָא הָכִי, הָכָא נָמֵי מִשְׁתַּעֵי קְרָא הָכִי. אֲמַר לֵיהּ: מְנָא לָךְ הָא? מִפִּירְקֵיהּ דְּרַבִּי מֵאִיר שְׁמִיעַ לִי.

**William Davidson Edition - English:**
The Gemara relates: **A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei:** It **is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord** out of heaven” (Genesis 19:24). The heretic raised the question: **It should have** stated: **From Him** out of heaven. **A certain launderer said to** Rabbi Yishmael: **Leave him be; I will respond to him.** This is **as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech,** hearken to my speech” (Genesis 4:23). One can raise the question: **It should have** been written: **My wives,** and not: “Wives of Lemech.” **Rather, it is** the style of **the verse** to **speak in this** manner. **Here too, it is** the style of **the verse** to **speak in this** manner. Rabbi Yishmael **said to** the launderer: **From where did you** hear **this** interpretation? The launderer **said to him: I heard it at the lecture of Rabbi Meir.**


###### Sanhedrin 38b:22
[Sanhedrin 38b:22](https://torahapp.org/share/book/Sanhedrin/r/38b:22)

דְּאָמַר רַבִּי יוֹחָנָן: כִּי הֲוָה דָּרֵישׁ רַבִּי מֵאִיר בְּפִירְקֵיהּ, הֲוָה דָּרֵישׁ תִּילְתָּא שְׁמַעְתָּא, תִּילְתָּא אַגָּדְתָּא, תִּילְתָּא מַתְלֵי. וְאָמַר רַבִּי יוֹחָנָן: שָׁלֹשׁ מֵאוֹת מִשְׁלוֹת שׁוּעָלִים הָיוּ לוֹ לְרַבִּי מֵאִיר, וְאָנוּ אֵין לָנוּ אֶלָּא שָׁלֹשׁ.

**William Davidson Edition - English:**
The Gemara comments: This is **as Rabbi Yoḥanan said: When Rabbi Meir would teach his lecture he would expound one-third *halakha*, one-third *aggada*,** and **one-third parables. And Rabbi Yoḥanan says: Rabbi Meir had,** i.e., taught, **three hundred parables of foxes, and we have only three.**