## Sanhedrin Daf 43b

###### Sanhedrin 43b:1
[Sanhedrin 43b:1](https://torahapp.org/share/book/Sanhedrin/r/43b:1)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הַזּוֹבֵחַ אֶת יִצְרוֹ וּמִתְוַדֶּה עָלָיו, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ כִּיבְּדוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּשְׁנֵי עוֹלָמִים – הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא, דִּכְתִיב: ״זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי״.

**William Davidson Edition - English:**
§ Apropos the last verse cited in this *baraita*, **Rabbi Yehoshua ben Levi says:** With regard to **anyone who slaughters his** evil **inclination** after it has tempted him to sin, if he repents **and confesses** his sin, **the verse ascribes him** credit **as though he had honored the Holy One, Blessed be He, in two worlds, this world and the World-to-Come, as it is written: “Whoever slaughters a thanks-offering [*toda*] honors Me [*yekhabdaneni*]”** (Psalms 50:23), which can also be read as: Whoever slaughters his evil inclination and confesses [*mitvadeh*] honors Me, and the two instances of the letter *nun* in the word *yekhabdaneni* allude to the two worlds.


###### Sanhedrin 43b:2
[Sanhedrin 43b:2](https://torahapp.org/share/book/Sanhedrin/r/43b:2)

וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, אָדָם מַקְרִיב עוֹלָה – שְׂכַר עוֹלָה בְּיָדוֹ, מִנְחָה – שְׂכַר מִנְחָה בְּיָדוֹ. אֲבָל מִי שֶׁדַּעְתּוֹ שְׁפָלָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ הִקְרִיב כׇּל הַקָּרְבָּנוֹת כּוּלָּן, שֶׁנֶּאֱמַר: ״זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה״. וְלֹא עוֹד, אֶלָּא שֶׁאֵין תְּפִלָּתוֹ נִמְאֶסֶת, שֶׁנֶּאֱמַר: ״לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה״.

**William Davidson Edition - English:**
**And Rabbi Yehoshua ben Levi** also **says: When the Temple is standing,** if **a person sacrifices a burnt-offering, he has the reward** given **for** bringing **a burnt-offering,** and if he sacrifices **a meal-offering, he has the reward** given **for** bringing **a meal-offering. But** as for **one whose spirit is humble, the verse ascribes him** credit for his prayer **as though he has sacrificed all the offerings, as it is stated: “The offerings of God are a broken spirit”** (Psalms 51:19), which teaches that a broken spirit is equivalent to the offerings to God, in the plural. **And moreover, his prayer is not rejected, as it is stated** in the continuation of that verse: **“A broken and contrite heart, God, You will not despise.”**


###### Sanhedrin 43b:3
[Sanhedrin 43b:3](https://torahapp.org/share/book/Sanhedrin/r/43b:3)

**מַתְנִי׳** הָיָה רָחוֹק מִבֵּית הַסְּקִילָה כְּעֶשֶׂר אַמּוֹת, אוֹמְרִים לוֹ: ״הִתְוַדֵּה״, שֶׁכֵּן דֶּרֶךְ כׇּל הַמּוּמָתִין מִתְוַדִּין. שֶׁכׇּל הַמִּתְוַדֶּה יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁכֵּן מָצִינוּ בְּעָכָן שֶׁאָמַר לוֹ יְהוֹשֻׁעַ: ״בְּנִי שִׂים נָא כָבוֹד לַה׳ אֱלֹהֵי יִשְׂרָאֵל וְתֶן לוֹ תוֹדָה״. ״וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר אׇמְנָה אָנֹכִי חָטָאתִי וְכָזֹאת וְכָזֹאת וְגוֹ׳״. וּמִנַּיִן שֶׁכִּיפֵּר לוֹ וִידּוּיוֹ? שֶׁנֶּאֱמַר: ״וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכֳּרְךָ ה׳ בַּיּוֹם הַזֶּה״. בְּיוֹם הַזֶּה אַתָּה עָכוּר, וְאִי אַתָּה עָכוּר לָעוֹלָם הַבָּא.

**William Davidson Edition - English:**
**MISHNA:** **When** the condemned man **is at a distance of about ten cubits from the place of stoning, they say to him: Confess** your transgressions, **as the way of all who are being executed is to confess. As whoever confesses** and regrets his transgressions **has a portion in the World-to-Come. For so we find with regard to Achan, that Joshua said to him: “My son, please give glory to the Lord, God of Israel, and make confession to Him”** (Joshua 7:19). And the next verse states: **“And Achan answered Joshua, and said: Indeed I have sinned against the Lord, God of Israel, and like this and like that** have I done.” **And from where** is it derived **that** Achan’s **confession achieved atonement for him?** It is derived from here, **as it is stated: “And Joshua said: Why have you brought trouble on us? The Lord shall trouble you this day”** (Joshua 7:25). Joshua said to Achan as follows: **On this day** of your judgment **you are troubled, but you will not be troubled in the World-to-Come.**


###### Sanhedrin 43b:4
[Sanhedrin 43b:4](https://torahapp.org/share/book/Sanhedrin/r/43b:4)

וְאִם אֵינוֹ יוֹדֵעַ לְהִתְוַודּוֹת, אוֹמְרִים לוֹ, אֱמוֹר: ״תְּהֵא מִיתָתִי כַּפָּרָה עַל כׇּל עֲוֹנוֹתַי״. רַבִּי יְהוּדָה אוֹמֵר: אִם הָיָה יוֹדֵעַ שֶׁהוּא מְזוּמָּם, אוֹמֵר: ״תְּהֵא מִיתָתִי כַּפָּרָה עַל כׇּל עֲוֹנוֹתַי חוּץ מֵעָוֹן זֶה״. אָמְרוּ לוֹ: אִם כֵּן, יְהוּ כׇּל אָדָם אוֹמְרִין כֵּן כְּדֵי לְנַקּוֹת עַצְמָן.

**William Davidson Edition - English:**
**And if** the condemned man **does not know how to confess,** either from ignorance or out of confusion, **they say to him: Say** simply: **Let my death be an atonement for all my sins. Rabbi Yehuda says: If** the condemned man **knows that he was convicted by the testimony of conspiring witnesses,** but in fact he is innocent, **he says: Let my death be an atonement for all my sins except for this sin.** The Sages who disagreed with Rabbi Yehuda **said to him: If so, every person** who is being executed **will say that, to clear himself** in the eyes of the public. Therefore, if the condemned man does not make such a statement on his own, the court does not suggest it to him as an alternative.


###### Sanhedrin 43b:5
[Sanhedrin 43b:5](https://torahapp.org/share/book/Sanhedrin/r/43b:5)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״נָא״ – אֵין ״נָא״ אֶלָּא לְשׁוֹן בַּקָּשָׁה.

**William Davidson Edition - English:**
**GEMARA:** Since the mishna referred to Achan’s sin, the Gemara cites several statements concerning that incident. **The Sages taught** in a *baraita*: Joshua said to Achan: **“Please [*na*]** give glory to the Lord, God of Israel, and make confession to Him.” The word **“*na*” is nothing other than an expression of supplication.** Why would Joshua employ an expression of supplication when approaching Achan?


###### Sanhedrin 43b:6
[Sanhedrin 43b:6](https://torahapp.org/share/book/Sanhedrin/r/43b:6)

בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לִיהוֹשֻׁעַ: ״חָטָא יִשְׂרָאֵל״, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, מִי חָטָא? אֲמַר לֵיהּ: וְכִי דֵּילָטוֹר אֲנִי? לֵךְ הַפֵּל גּוֹרָלוֹת. הָלַךְ וְהִפִּיל גּוֹרָלוֹת, וְנָפַל הַגּוֹרָל עַל עָכָן. אָמַר לוֹ: יְהוֹשֻׁעַ, בְּגוֹרָל אַתָּה בָּא עָלַי? אַתָּה וְאֶלְעָזָר הַכֹּהֵן שְׁנֵי גְּדוֹלֵי הַדּוֹר אַתֶּם. אִם אֲנִי מַפִּיל עֲלֵיכֶם גּוֹרָל, עַל אֶחָד מִכֶּם הוּא נוֹפֵל. אָמַר לוֹ: בְּבַקָּשָׁה מִמְּךָ, אַל תּוֹצִיא לַעַז עַל הַגּוֹרָלוֹת, שֶׁעֲתִידָה אֶרֶץ יִשְׂרָאֵל שֶׁתִּתְחַלֵּק בְּגוֹרָל, שֶׁנֶּאֱמַר: ״אַךְ בְּגוֹרָל יֵחָלֵק אֶת הָאָרֶץ״.

**William Davidson Edition - English:**
The *baraita* explains: **When the Holy One, Blessed be He, said to Joshua: “Israel has sinned”** (Joshua 7:11), Joshua **said to Him: Master of the Universe, who** is the one who has **sinned?** God **said to him: Am I an informer [*deilator*]? Go cast lots** and find out for yourself. Joshua then **went and cast lots, and the lot fell upon Achan.** Achan **said to him: Joshua, do you come to** execute **me** merely **based on a lot,** without any corroborating evidence? **You and Elazar the priest are the two** most **distinguished** leaders **of the generation,** but **if I cast a lot upon** the two of **you, it will** perforce **fall upon one of you.** What then can you prove from a lottery? Joshua **said to him: I ask of you, do not spread slander about the lots, as Eretz Yisrael will** one day **be divided by lots, as it is stated: “Nevertheless, the land shall be divided by lot”** (Numbers 26:55). Due to you the results of that lottery may be challenged. Therefore, Joshua used the word “*na*,” pleading with Achan to confess.


###### Sanhedrin 43b:7
[Sanhedrin 43b:7](https://torahapp.org/share/book/Sanhedrin/r/43b:7)

״תֵּן תּוֹדָה״. אָמַר רָבִינָא, שַׁחוֹדֵי שַׁחֲדֵיהּ בְּמִילֵּי: כְּלוּם נְבַקֵּשׁ מִמְּךָ אֶלָּא הוֹדָאָה? תֵּן לוֹ תּוֹדָה וְהִיפָּטֵר. מִיָּד: ״וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר אׇמְנָה אָנֹכִי חָטָאתִי לַה׳ אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִׂיתִי״.

**William Davidson Edition - English:**
Joshua said to Achan: “Please give glory to the Lord, God of Israel, and **make confession** to Him.” **Ravina says:** Joshua **won over** Achan **with** his **words,** saying: **Do we ask anything of you but a confession? Make confession to Him and be discharged.** Thinking that if he confessed, he would be pardoned, Achan **immediately** responded: **“And Achan answered Joshua, and said: Indeed I have sinned against the Lord, God of Israel, and like this and like that have I done”** (Joshua 7:20).


###### Sanhedrin 43b:8
[Sanhedrin 43b:8](https://torahapp.org/share/book/Sanhedrin/r/43b:8)

אָמַר רַב אַסִּי אָמַר רַבִּי חֲנִינָא: מְלַמֵּד שֶׁמָּעַל עָכָן בִּשְׁלֹשָׁה חֲרָמִים, שְׁנַיִם בִּימֵי מֹשֶׁה וְאֶחָד בִּימֵי יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר: ״כָּזֹאת וְכָזֹאת עָשִׂיתִי״. רַבִּי יוֹחָנָן אָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: חֲמִשָּׁה, אַרְבָּעָה בִּימֵי מֹשֶׁה וְאֶחָד בִּימֵי יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר: ״אָנֹכִי חָטָאתִי וְכָזֹאת וְכָזֹאת עָשִׂיתִי״.

**William Davidson Edition - English:**
With regard to the words “And like this and like that have I done,” **Rav Asi says** that **Rabbi Ḥanina says: This teaches that Achan misused** consecrated property from **three dedications,** i.e., three groups of property that had been dedicated to the Lord. **Two** were during wars waged **in the days of Moses, and one** was **in the days of Joshua, as it is stated:** “And **like this and like that have I done,”** indicating that he had already committed similar offenses twice before committing the offense in Jericho. **Rabbi Yoḥanan says in the name of Rabbi Elazar, son of Rabbi Shimon:** Achan misused property from **five** dedications, **four** during wars waged **in the days of Moses, and one in the days of Joshua, as it is stated: “I have sinned** against the Lord, God of Israel, **and like this and like that have I done,”** with each “and” alluding to an additional prior offense.


###### Sanhedrin 43b:9
[Sanhedrin 43b:9](https://torahapp.org/share/book/Sanhedrin/r/43b:9)

וְעַד הַשְׁתָּא, מַאי טַעְמָא לָא אִיעֲנוּשׁ? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: לְפִי שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן.

**William Davidson Edition - English:**
The Gemara asks: If so, **what is the reason that** the Jewish people **were not punished** on Achan’s account **until now? Rabbi Yoḥanan says in the name of Rabbi Elazar, son of Rabbi Shimon: Because** God **did not punish** the nation as a whole **for hidden** sins committed by individuals **until the Jewish people crossed the Jordan** River.


###### Sanhedrin 43b:10
[Sanhedrin 43b:10](https://torahapp.org/share/book/Sanhedrin/r/43b:10)

כְּתַנָּאֵי: ״הַנִּסְתָּרֹת לַה׳ אֱלֹהֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם״. לָמָּה נָקוּד עַל ״לָנוּ וּלְבָנֵינוּ״ וְעַל עַיִן שֶׁבְּ״עַד״? מְלַמֵּד שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara notes that this is **subject to** a dispute between ***tanna’im*.** The verse states: **“The hidden matters belong to the Lord our God, but those matters that are revealed belong to us and to our children forever [*ad olam*],** that we may do all the words of this Torah” (Deuteronomy 29:28). **Why** in a Torah scroll **are there dots over** each of the letters in the words **“to us and to our children” and over the** letter ***ayin* in** the word **“forever [*ad*]”?** The dots, which function like erasures that weaken the force of the words, **teach that** God **did not punish** the nation **for hidden** sins **until the Jewish people crossed the Jordan** River. This is **the statement of Rabbi Yehuda.**


###### Sanhedrin 43b:11
[Sanhedrin 43b:11](https://torahapp.org/share/book/Sanhedrin/r/43b:11)

אָמַר לוֹ רַבִּי נְחֶמְיָה: וְכִי עָנַשׁ עַל הַנִּסְתָּרוֹת לְעוֹלָם? וַהֲלֹא כְּבָר נֶאֱמַר ״עַד עוֹלָם״! אֶלָּא, כְּשֵׁם שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת, כָּךְ לֹא עָנַשׁ עַל עוֹנָשִׁין שֶׁבַּגָּלוּי עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן. אֶלָּא

**William Davidson Edition - English:**
**Rabbi Neḥemya said to him: And does** God **ever punish** the nation as a whole **for hidden** sins committed by individuals? **But isn’t it already stated:** “The hidden matters belong to the Lord our **God…forever,”** indicating that the Jewish people will never be collectively held responsible for the secret sins of individuals? **Rather,** the dots over the words teach that **just as** God **did not** ever **punish** the nation as a whole **for hidden** sins committed by individuals, **so** too, **He did not punish** the entire nation **for** sins committed publicly by individuals **until the Jewish people crossed the Jordan** River. The Gemara asks: **But** if so,