## Sanhedrin Daf 63b

###### Sanhedrin 63b:1
[Sanhedrin 63b:1](https://torahapp.org/share/book/Sanhedrin/r/63b:1)

לוֹמַר שֶׁאֵין לוֹקִין עָלָיו, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**to say that one is not flogged for** transgressing the prohibition, as any prohibition that can be rectified by the performance of a positive mitzva does not carry a punishment of lashes. This is **the statement of Rabbi Yehuda.**


###### Sanhedrin 63b:2
[Sanhedrin 63b:2](https://torahapp.org/share/book/Sanhedrin/r/63b:2)

רַבִּי יַעֲקֹב אוֹמֵר: לֹא מִן הַשֵּׁם הוּא זֶה, אֶלָּא מִשּׁוּם דְּהָוֵה לֵיהּ לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה, וְכׇל לָאו שֶׁאֵין בּוֹ מַעֲשֶׂה אֵין לוֹקִין עָלָיו.

**William Davidson Edition - English:**
**Rabbi Ya’akov says: This is not for** that **reason. Rather,** it is **because it is a prohibition that does not involve an action.** The transgression is simply the failure to consume all the meat during the allotted time rather than the performance of an action. **And one is not flogged for** the violation of **any prohibition that does not involve an action.**


###### Sanhedrin 63b:3
[Sanhedrin 63b:3](https://torahapp.org/share/book/Sanhedrin/r/63b:3)

מִכְּלָל דְּרַבִּי יְהוּדָה סָבַר: לוֹקִין עָלָיו.

**William Davidson Edition - English:**
The Gemara concludes: **By inference, Rabbi Yehuda holds** that in general, **one is flogged for** the violation of a prohibition that does not involve an action. It can therefore be inferred that one who vows or takes an oath in the name of an idol is liable to be flogged according to Rabbi Yehuda’s opinion, even though no action is involved.


###### Sanhedrin 63b:4
[Sanhedrin 63b:4](https://torahapp.org/share/book/Sanhedrin/r/63b:4)

הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּים בִּשְׁמוֹ, הֲרֵי זֶה בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּים בִּשְׁמוֹ, מְנָלַן?

**William Davidson Edition - English:**
§ The mishna teaches with regard to **one who vows in** the **name of** an idol **and one who affirms** his statement by an oath **in its name,** that **this** person is in transgression **of a prohibition.** The Gemara asks: **From where do we** derive that **one who vows in** the **name of** an idol **and one who affirms** his statement by an oath **in its name** transgresses a prohibition?


###### Sanhedrin 63b:5
[Sanhedrin 63b:5](https://torahapp.org/share/book/Sanhedrin/r/63b:5)

דְּתַנְיָא: ״וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ״ – שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵירוֹ ״שְׁמוֹר לִי בְּצַד עֲבוֹדָה זָרָה פְּלוֹנִית״. ״לֹא יִשָּׁמַע עַל פִּיךָ״ – שֶׁלֹּא יִדּוֹר בִּשְׁמוֹ וְלֹא יְקַיֵּים בִּשְׁמוֹ, וְלֹא יִגְרוֹם לַאֲחֵרִים שִׁידְּרוּ בִּשְׁמוֹ וְשֶׁיְּקַיְּימוּ בִּשְׁמוֹ.

**William Davidson Edition - English:**
The Gemara answers: **As it is taught** in a *baraita* that the meaning of the verse: **“And make no mention of the name of the other gods,** neither let it be heard out of your mouth” (Exodus 23:13), is **that a person may not say to another: Wait for me next to such and such** an object of **idol worship.** The meaning of the statement **“neither let it be heard out of your mouth”** is **that** one **may not vow in** the **name of** an idol, **nor affirm** his statement by an oath **in its name, nor cause others,** i.e., gentiles, **to vow in its name or affirm** their statements by an oath **in its name.**


###### Sanhedrin 63b:6
[Sanhedrin 63b:6](https://torahapp.org/share/book/Sanhedrin/r/63b:6)

דָּבָר אַחֵר: ״לֹא יִשָּׁמַע עַל פִּיךָ״ – אַזְהָרָה לַמֵּסִית וְלַמַּדִּיחַ.

**William Davidson Edition - English:**
**Alternatively,** the statement **“neither let it be heard out of your mouth”** can be interpreted as **a prohibition against one who incites** another to worship idols **and against one who subverts** an entire city to do so. The prohibition against inciting others to engage in idol worship can be derived from this verse.


###### Sanhedrin 63b:7
[Sanhedrin 63b:7](https://torahapp.org/share/book/Sanhedrin/r/63b:7)

מֵסִית, בְּהֶדְיָא כְּתִיב בֵּיהּ: ״וְכׇל יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ וְגוֹ׳״. אֶלָּא, אַזְהָרָה לַמַּדִּיחַ.

**William Davidson Edition - English:**
The Gemara asks: Why must the prohibition against **an inciter** be derived from here? **It is written explicitly in that regard,** in the verse concerning the inciter’s punishment: **“And all Israel shall hear, and fear,** and shall do no more of any such wickedness as this is in your midst” (Deuteronomy 13:12). This is clearly a prohibition against inciting others to worship idols. **Rather,** the verse “neither let it be heard out of your mouth” is **a prohibition against one who subverts** an entire city to engage in idol worship; this prohibition is not stated elsewhere.


###### Sanhedrin 63b:8
[Sanhedrin 63b:8](https://torahapp.org/share/book/Sanhedrin/r/63b:8)

וְלֹא יִגְרוֹם לַאֲחֵרִים שֶׁיִּדְּרוּ בִּשְׁמוֹ וְשֶׁיְּקַיְּימוּ בִּשְׁמוֹ. מְסַיְּיעָא לֵיהּ לַאֲבוּהּ דִּשְׁמוּאֵל, דְּאָמַר אֲבוּהּ דִּשְׁמוּאֵל: אָסוּר לְאָדָם שֶׁיַּעֲשֶׂה שׁוּתָּפוּת עִם הַנׇּכְרִי, שֶׁמָּא יִתְחַיֵּיב לוֹ שְׁבוּעָה וְנִשְׁבָּע בַּעֲבוֹדָה זָרָה שֶׁלּוֹ, וְהַתּוֹרָה אָמְרָה: ״לֹא יִשָּׁמַע עַל פִּיךָ״.

**William Davidson Edition - English:**
The *baraita* teaches: **And** one may **not cause others,** i.e., gentiles, **to vow in** the **name of** an idol **or affirm** their statements by an oath **in its name.** The Gemara comments: The *baraita* **supports** the opinion of **Shmuel’s father, as Shmuel’s father says: It is prohibited for a person to enter** into **a partnership with a gentile, lest** their joint ventures lead them to quarrel, and his gentile partner **will be obligated to take an oath to him, and he will take an oath in** the name of **his** object of **idol worship; and the Torah states: “Neither let it be heard out of your mouth,”** which includes causing a gentile to take an oath in the name of an idol.


###### Sanhedrin 63b:9
[Sanhedrin 63b:9](https://torahapp.org/share/book/Sanhedrin/r/63b:9)

כִּי אֲתָא עוּלָּא, בָּת בְּקַלְנְבוֹ. אֲמַר לֵיהּ רָבָא: וְהֵיכָא בָּת מָר? אֲמַר לֵיהּ: בְּקַלְנְבוֹ. אֲמַר לֵיהּ: וְהָכְתִיב ״וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ״? אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: כׇּל עֲבוֹדָה זָרָה הַכְּתוּבָה בַּתּוֹרָה – מוּתָּר לְהַזְכִּיר שְׁמָהּ. וְהָא הֵיכָא כְּתִיבָא? דִּכְתִיב: ״כָּרַע בֵּל קֹרֵס נְבוֹ״.

**William Davidson Edition - English:**
**When Ulla came** from Eretz Yisrael to Babylonia, **he lodged in** a place called **Kalnevo. Rava said to him: And where did the Master lodge?** Ulla **said to him: In Kalnevo.** Rava **said to him: But isn’t it written: “And make no mention of the name of the other gods”?** Kalnevo is the name of an idol. Ulla **said to him: This** is what **Rabbi Yoḥanan said:** With regard to **any** object of **idol worship that is written in the Torah, it is permitted to mention its name.** Since one may mention the idol while reading the Torah, it is permitted to mention it altogether. Rava asked: **And where is this** idol **written?** Ulla answered: **As it is written: “Bel bows down, Nevo stoops”** (Isaiah 46:1).


###### Sanhedrin 63b:10
[Sanhedrin 63b:10](https://torahapp.org/share/book/Sanhedrin/r/63b:10)

וְאִי לָא כְּתִיבָא – לָא? מֵתִיב רַב מְשַׁרְשְׁיָא: רָאָה אַחַת מְרוּבָּה כְּשָׁלֹשׁ, שֶׁהִיא כְּמִגַּדְיוֹן לְשִׁילֹה, שֶׁהֵן שְׁתֵּי טְבִילוֹת וּשְׁנֵי סְפוֹגִין – הֲרֵי זֶה זָב גָּמוּר. אָמַר רָבִינָא: גַּד נָמֵי מִכְתָּב כְּתִיב, דִּכְתִיב ״הָעֹרְכִים לַגַּד שֻׁלְחָן״.

**William Davidson Edition - English:**
The Gemara asks: **And** does this mean that **if** an idol **is not written** in the Torah, it is **not** permitted to mention its name? **Rav Mesharshiyya raises an objection** to this premise from a mishna in tractate *Zavim* (1:5): If a man **saw,** i.e., experienced, **one** gonorrhea-like discharge that lasted **as long as three** regular gonorrhea-like discharges, **which is like** the amount of time it takes to walk **from** the location of the idol **Gadyon to Shiloh, which is** the amount of time it takes to perform **two immersions and two dryings** with a towel, **he is** ritually impure with the impurity status of **a full-fledged *zav*,** even though a man generally becomes a *zav* only after three separate discharges. In any event, the mishna mentions the idol Gadyon. **Ravina says:** The idol **Gad is also written** in the Bible; **as it is written: “That prepare a table for Gad”** (Isaiah 65:11).


###### Sanhedrin 63b:11
[Sanhedrin 63b:11](https://torahapp.org/share/book/Sanhedrin/r/63b:11)

אָמַר רַב נַחְמָן: כֹּל לֵיצָנוּתָא אֲסִירָא, חוּץ מִלֵּיצָנוּתָא דַּעֲבוֹדָה זָרָה דְּשַׁרְיָא, דִּכְתִיב: ״כָּרַע בֵּל קֹרֵס נְבוֹ ... קָרְסוּ כָרְעוּ יַחְדָּו לֹא יָכְלוּ מַלֵּט מַשָּׂא״.

**William Davidson Edition - English:**
§ **Rav Naḥman says: All** types of **mockery are forbidden, except for mockery of idol worship, which is permitted, as it is written: “Bel crouches down, Nevo stoops…they stoop, they crouch down together, they could not hold back the burden”** (Isaiah 46:1–2). The verse is interpreted as meaning that they crouch in order to defecate and cannot retain their excrement.


###### Sanhedrin 63b:12
[Sanhedrin 63b:12](https://torahapp.org/share/book/Sanhedrin/r/63b:12)

וּכְתִיב: ״דִּבְּרוּ ... לְעֶגְלוֹת בֵּית אָוֶן יָגוּרוּ שְׁכַן שֹׁמְרוֹן כִּי אָבַל עָלָיו עַמּוֹ וּכְמָרָיו עָלָיו יָגִילוּ עַל כְּבוֹדוֹ כִּי גָּלָה מִמֶּנּוּ״. אַל תִּקְרֵי ״כְּבוֹדוֹ״, אֶלָּא ״כְּבֵידוֹ״.

**William Davidson Edition - English:**
**And it is** similarly **written: “They speak…the inhabitants of Samaria shall be in dread for the calves of Beth Aven; for its people shall mourn over it, and its priests shall tremble for it, for its glory [*kevodo*], because it has departed from it”** (Hosea 10:4–5). **Do not read** it as **“its glory [*kevodo*]”; rather,** read it as **its burden [*keveido*],** meaning that the idol is unable to restrain itself from defecating. These are examples of derogatory statements that are permitted only in reference to idols.


###### Sanhedrin 63b:13
[Sanhedrin 63b:13](https://torahapp.org/share/book/Sanhedrin/r/63b:13)

אָמַר רַבִּי יִצְחָק: מַאי דִּכְתִיב ״וְעַתָּה יוֹסִפוּ לַחֲטֹא וַיַּעְשׂוּ לָהֶם מַסֵּכָה מִכַּסְפָּם כִּתְבוּנָם עֲצַבִּים וְגוֹ׳״ – מַאי ״כִּתְבוּנָם עֲצַבִּים״? מְלַמֵּד שֶׁכׇּל אֶחָד וְאֶחָד עֹשֶׂה דְּמוּת יִרְאָתוֹ וּמַנִּיחָהּ בְּכִיסוֹ, בְּשָׁעָה שֶׁזּוֹכְרָהּ מוֹצִיאָהּ מִתּוֹךְ חֵיקוֹ וּמְחַבְּקָהּ וּמְנַשְּׁקָהּ.

**William Davidson Edition - English:**
**Rav Yitzḥak says: What** is the meaning of that **which is written: “And now they continue to sin, and have made for themselves molten images of their silver, according to their own understanding, idols,** all of them the work of the craftsmen; of them they say: Those who sacrifice men kiss calves” (Hosea 13:2)? **What** is the meaning of the expression: **“According to their own understanding [*kitvunam*], idols”?** The word *kitvunam* is interpreted as meaning: According to their image [*ketavnitam*], and the verse **teaches that each and every** person **would make an image of his god and place it in his pocket. When he would remember it, he would remove it from his bosom and embrace it and kiss it.**


###### Sanhedrin 63b:14
[Sanhedrin 63b:14](https://torahapp.org/share/book/Sanhedrin/r/63b:14)

מַאי ״זֹבְחֵי אָדָם עֲגָלִים יִשָּׁקוּן״? אָמַר רַבִּי יִצְחָק דְּבֵי רַבִּי אַמֵּי: שֶׁהָיוּ כּוֹמָרִים נוֹתְנִים עֵינֵיהֶם בְּבַעֲלֵי מָמוֹן, וּמַרְעִיבִים אֶת הָעֲגָלִים, וְעוֹשִׂין דְּמוּת עֲצַבִּים, וּמַעֲמִידִין בְּצַד אֲבוּסֵיהֶן, וּמוֹצִיאִין אוֹתָן לַחוּץ. כֵּיוָן שֶׁרָאוּ אוֹתָן רָצִין אַחֲרֵיהֶן וּמְמַשְׁמְשִׁין בָּהֶן, אוֹמְרִים לוֹ: עֲבוֹדָה זָרָה חָפֵץ בְּךָ, יָבֹא וְיִזְבַּח עַצְמוֹ לוֹ.

**William Davidson Edition - English:**
**What** is the meaning of the statement: **“Those who sacrifice men kiss calves”? Rabbi Yitzḥak of the school of Rabbi Ami says:** It means **that priests** of idol worship **would set their eyes on the wealthy, and** they would **starve the calves** that were objects of idol worship, **and make statues** in the **image** of those wealthy people, **and place** those statues **next to the troughs of** the calves, **and** they would **take** those calves **outside. When** the calves would **see** those wealthy people, whose image they were used to seeing near their troughs, they would **run after them and paw them.** At this point the priests would **say to** that wealthy person: The object of **idol worship,** the calf, **desires you; let** the Master **come and sacrifice himself to it.** The priests would inherit his property.


###### Sanhedrin 63b:15
[Sanhedrin 63b:15](https://torahapp.org/share/book/Sanhedrin/r/63b:15)

אָמַר רָבָא: הַאי ״זֹבְחֵי אָדָם עֲגָלִים יִשָּׁקוּן״? ״עֲגָלִים יִשָּׁקוּן לִזְבֹּחַ אָדָם״ מִיבְּעֵי לֵיהּ! אֶלָּא אָמַר רָבָא: כׇּל הַזּוֹבֵחַ אֶת בְּנוֹ לַעֲבוֹדָה זָרָה, אֹמֵר לוֹ: דּוֹרוֹן גָּדוֹל הִקְרִיב לוֹ, יָבֹא וְיִשַּׁק לוֹ.

**William Davidson Edition - English:**
**Rava says: That** is not the correct interpretation of the verse, as the wording **“those who sacrifice men kiss calves”** is unsuitable for that interpretation, since in that case the verse **should have** stated: **They make calves kiss to sacrifice men. Rather, Rava says** that the verse is to be understood as follows: Whenever **anyone sacrifices his son to** an object of **idol worship,** the priest **says to him:** The Master **has sacrificed a great gift [*doron*] to** the idol; therefore, he has the right to **come and kiss it.** The verse means that the reward of “those who sacrifice men” is to kiss calves.


###### Sanhedrin 63b:16
[Sanhedrin 63b:16](https://torahapp.org/share/book/Sanhedrin/r/63b:16)

אָמַר רַב יְהוּדָה אָמַר רַב: ״וְאַנְשֵׁי בָבֶל עָשׂוּ אֶת סֻכּוֹת בְּנוֹת״, וּמַאי נִיהוּ? תַּרְנְגוֹלֶת. ״וְאַנְשֵׁי כוּת עָשׂוּ אֶת נֵרְגַל״, וּמַאי נִיהוּ? תַּרְנְגוֹל. ״וְאַנְשֵׁי חֲמָת עָשׂוּ אֶת אֲשִׁימָא״, וּמַאי נִיהוּ? בַּרְחָא קַרְחָא. ״וְהָעַוִּים עָשׂוּ אֶת נִבְחָן וְאֶת תַּרְתָּק״, וּמַאי נִיהוּ? כֶּלֶב וַחֲמוֹר.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says** with regard to the verse describing the peoples that were settled in Samaria by the Assyrians: **“And the men of Babylonia made Succoth-Benoth”** (II Kings 17:30); **and what is** this idol? It is the image of **a hen. “And the men of Cuth made Nergal”** (II Kings 17:30); **and what is it?** It is the image of **a rooster. “And the men of Hamath made Ashima”** (II Kings 17:30); **and what is it?** It is the image of **a bald billy goat. “And the Avvites made Nibhaz and Tartak”** (II Kings 17:31); **and what are they?** The image of **a dog and a donkey.**


###### Sanhedrin 63b:17
[Sanhedrin 63b:17](https://torahapp.org/share/book/Sanhedrin/r/63b:17)

״וְהַסְפַרְוִים שֹׂרְפִים אֶת בְּנֵיהֶם וְאֶת בְּנוֹתֵיהֶם בָּאֵשׁ לְאַדְרַמֶּלֶךְ וַעֲנַמֶּלֶךְ אֱלֹהֵי סְפַרְוָיִם״, וּמַאי נִיהוּ? הַפֶּרֶד וְהַסּוּס. אַדְרַמֶּלֶךְ – דְּאָדַר לֵיהּ לְמָרֵיהּ בִּטְעִינָה, וַעֲנַמֶּלֶךְ – דְּעָנֵי לֵיהּ לְמָרֵיהּ בִּקְרָבָא.

**William Davidson Edition - English:**
**“And the Sepharvites burned their sons and their daughters in the fire to Adrammelech and Anammelech, the gods of Sepharvaim”** (II Kings 17:31); **and what are they? The mule and the horse.** And why are they called that? A mule is called **Adrammelech because it honors [*addar*] its master with** its **load,** i.e., because it carries the master’s load, **and** a horse is called **Anammelech because it responds [*anei*] to its master,** assisting him **in battle.**


###### Sanhedrin 63b:18
[Sanhedrin 63b:18](https://torahapp.org/share/book/Sanhedrin/r/63b:18)

אַף חִזְקִיָּה מֶלֶךְ יְהוּדָה בִּיקֵּשׁ אָבִיו לַעֲשׂוֹת לוֹ כֵּן, אֶלָּא שֶׁסָּכַתּוּ אִמּוֹ סָלָמַנְדְּרָא.

**William Davidson Edition - English:**
The Gemara relates: **The father of Hezekiah, king of Judea, also attempted to do so to him,** i.e., to burn him as an offering to an idol, **but his mother rubbed him** with the blood of **a salamander [*salamandera*],** a creature created out of fire and immune to the effects of fire, whose blood is fireproof.


###### Sanhedrin 63b:19
[Sanhedrin 63b:19](https://torahapp.org/share/book/Sanhedrin/r/63b:19)

אָמַר רַב יְהוּדָה אָמַר רַב: יוֹדְעִין הָיוּ יִשְׂרָאֵל בַּעֲבוֹדָה זָרָה שֶׁאֵין בָּהּ מַמָּשׁ, וְלֹא עָבְדוּ עֲבוֹדָה זָרָה אֶלָּא לְהַתִּיר לָהֶם עֲרָיוֹת בְּפַרְהֶסְיָא.

**William Davidson Edition - English:**
§ **Rav Yehuda says** that **Rav says: The Jewish people knew that idol worship is of no substance;** they did not actually believe in it. **And they worshipped idols only** in order **to permit themselves** to engage in **forbidden sexual relations in public,** since most rituals of idol worship would include public displays of forbidden sexual intercourse.


###### Sanhedrin 63b:20
[Sanhedrin 63b:20](https://torahapp.org/share/book/Sanhedrin/r/63b:20)

מֵתִיב רַב מְשַׁרְשְׁיָא: ״כִּזְכֹּר בְּנֵיהֶם מִזְבְּחוֹתָם וְגוֹ׳״, וְאָמַר רַבִּי אֶלְעָזָר: כְּאָדָם שֶׁיֵּשׁ לוֹ גַּעְגּוּעִין עַל בְּנוֹ?

**William Davidson Edition - English:**
**Rav Mesharshiyya raises an objection** to this statement from the following verse: **“Like the memory of their sons are their altars,** and their Asherim are by the leafy trees, upon the high hills” (Jeremiah 17:2). **And Rabbi Elazar says** that this means that the Jewish people would recall their idol worship **like a person who misses his child.** This interpretation indicates that they were truly attached to idol worship.


###### Sanhedrin 63b:21
[Sanhedrin 63b:21](https://torahapp.org/share/book/Sanhedrin/r/63b:21)

בָּתַר דַּאֲבִיקוּ בַּיהּ.

**William Davidson Edition - English:**
The Gemara answers: This was the case **after** the Jewish people **became attached to** idol worship, at which point they began to actually believe in it. At first, they were drawn to idol worship only due to their lust.


###### Sanhedrin 63b:22
[Sanhedrin 63b:22](https://torahapp.org/share/book/Sanhedrin/r/63b:22)

תָּא שְׁמַע: ״וְנָתַתִּי פִּגְרֵיכֶם עַל פִּגְרֵי גִּלּוּלֵיכֶם״. אָמַר: אֵלִיָּהוּ הַצַּדִּיק הָיָה מְחַזֵּר עַל תְּפוּחֵי רָעָב שֶׁבִּירוּשָׁלַיִם. פַּעַם אַחַת מָצָא תִּינוֹק שֶׁהָיָה תָּפוּחַ וּמוּטָל בָּאַשְׁפָּה.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof that the Jewish people engaged in idol worship for its own sake and not for the sake of engaging in forbidden sexual relations: In interpretation of the verse: **“And I shall cast your carcasses upon the carcasses of your idols”** (Leviticus 26:30), the Sages **say** that **Elijah the Righteous,** the prophet, **would search for those who were swollen with hunger in Jerusalem. He once found a child who was swollen** with hunger **and lying in the garbage.**


###### Sanhedrin 63b:23
[Sanhedrin 63b:23](https://torahapp.org/share/book/Sanhedrin/r/63b:23)

אָמַר לוֹ: מֵאֵיזֶה מִשְׁפָּחָה אַתָּה? אָמַר לוֹ: מִמִּשְׁפָּחָה פְּלוֹנִית אֲנִי. אָמַר לוֹ: כְּלוּם נִשְׁתַּיֵּיר מֵאוֹתָהּ מִשְׁפָּחָה? אָמַר לוֹ: לָאו, חוּץ מִמֶּנִּי. אָמַר לוֹ: אִם אֲנִי מְלַמֶּדְךָ דָּבָר שֶׁאַתָּה חַי בּוֹ, אַתָּה לָמֵד? אָמַר לוֹ: הֵן. אָמַר לוֹ: אֱמוֹר בְּכׇל יוֹם ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״. אָמַר לוֹ:

**William Davidson Edition - English:**
Elijah **said to** the child: **From which family are you?** The child **said to him: I am from such and such family.** Elijah **said to him: Isn’t** there anyone **left from that family?** The child **said to him: No** one is left **besides me.** Elijah **said to him: If I teach you something through which you will live, will you learn** it? The child **said to him: Yes.** Elijah **said to him: Say every day “Listen Israel, the Lord is our God; the Lord is One”** (Deuteronomy 6:4). The child **said to him:**