## Sanhedrin Daf 82b

###### Sanhedrin 82b:1
[Sanhedrin 82b:1](https://torahapp.org/share/book/Sanhedrin/r/82b:1)

נִשְׁעָן וְהוֹלֵךְ עַל מַקְלוֹ, וְכֵיוָן שֶׁהִגִּיעַ אֵצֶל שִׁבְטוֹ שֶׁל שִׁמְעוֹן אָמַר: הֵיכָן מָצִינוּ שֶׁשִּׁבְטוֹ שֶׁל לֵוִי גָּדוֹל מִשֶּׁל שִׁמְעוֹן? אָמְרוּ: הַנִּיחוּ לוֹ, אַף הוּא לַעֲשׂוֹת צְרָכָיו נִכְנַס. הִתִּירוּ פְּרוּשִׁין אֶת הַדָּבָר.

**William Davidson Edition - English:**
**walking, leaning on his** walking **stick,** the shaft of the spear. **And once he reached the tribe of Simeon he said: Where did we find that the tribe of Levi is greater than that of Simeon?** If all the members of your tribe submit to the temptation of the women of Moab, I may do so as well. After hearing that statement, the members of the tribe of Simeon **said: Allow him** to enter; like us, **he too is entering to attend to his needs** and engage in intercourse with the Moabite women. They rejoiced and said: Apparently, **the pious** and God-fearing **have permitted** this **matter,** as Pinehas is one of them.


###### Sanhedrin 82b:2
[Sanhedrin 82b:2](https://torahapp.org/share/book/Sanhedrin/r/82b:2)

אָמַר רַבִּי יוֹחָנָן: שִׁשָּׁה נִסִּים נַעֲשׂוּ לוֹ לְפִנְחָס. אֶחָד, שֶׁהָיָה לוֹ לְזִמְרִי לִפְרוֹשׁ וְלֹא פֵּירַשׁ. וְאֶחָד, שֶׁהָיָה לוֹ לְדַבֵּר וְלֹא דִּבֵּר. וְאֶחָד, שֶׁכִּוֵּון בְּזַכְרוּתוֹ שֶׁל אִישׁ וּבְנַקְבוּתָהּ שֶׁל אִשָּׁה. וְאֶחָד, שֶׁלֹּא נִשְׁמְטוּ מִן הָרוֹמַח. וְאֶחָד, שֶׁבָּא מַלְאָךְ וְהִגְבִּיהַּ אֶת הַמַּשְׁקוֹף. וְאֶחָד, שֶׁבָּא מַלְאָךְ וְהִשְׁחִית בָּעָם.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says: Six miracles were performed for Pinehas** when he killed Zimri. **One** is **that Zimri should have separated himself** from Cozbi, **and he did not separate himself.** Had he done so, it would have been prohibited for Pinehas to kill him. **And one** is **that** Zimri **should have spoken** and alerted the members of his tribe to come to his assistance, **and he did not speak. And one** is **that** Pinehas **directed** the spear precisely **to the male genitals of** Zimri **and to the female genitals of** Cozbi so that the reason that he killed them would be evident. **And one** is **that** Zimri and Cozbi **did not fall from the spear. And one** is **that an angel came and raised the lintel** of that chamber so that Pinehas could emerge holding them aloft on the spear. **And one** is **that an angel came and caused destruction among the people,** distracting them from interfering with the actions of Pinehas.


###### Sanhedrin 82b:3
[Sanhedrin 82b:3](https://torahapp.org/share/book/Sanhedrin/r/82b:3)

בָּא וַחֲבָטָן לִפְנֵי הַמָּקוֹם, אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, עַל אֵלּוּ יִפְּלוּ עֶשְׂרִים וְאַרְבָּעָה אֶלֶף מִיִּשְׂרָאֵל? שֶׁנֶּאֱמַר ״וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָלֶף״. וְהַיְינוּ דִּכְתִיב: ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״.

**William Davidson Edition - English:**
Pinehas **came and slammed them** on the ground **before the Omnipresent** and **said before Him: Master of the Universe, will twenty-four thousand** of the children **of Israel fall due to these** sinners? **As it is stated: “And those that died in the plague were twenty-four thousand”** (Numbers 25:9). **And that is** the meaning of that **which is written: “And Pinehas stood and wrought judgment** and the plague was stayed” (Psalms 106:30).


###### Sanhedrin 82b:4
[Sanhedrin 82b:4](https://torahapp.org/share/book/Sanhedrin/r/82b:4)

אָמַר רַבִּי אֶלְעָזָר: ״וַיִּתְפַּלֵּל״ לֹא נֶאֱמַר, אֶלָּא ״וַיְפַלֵּל״. מְלַמֵּד כִּבְיָכוֹל, שֶׁעָשָׂה פְּלִילוּת עִם קוֹנוֹ. בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לְדׇחֳפוֹ. אָמַר לָהֶן: הַנִּיחוּ לוֹ, קַנַּאי בֶּן קַנַּאי הוּא, מֵשִׁיב חֵימָה בֶּן מֵשִׁיב חֵימָה הוּא.

**William Davidson Edition - English:**
**Rabbi Elazar says:** It **is not stated** in the verse: **And prayed [*vayitpallel*]; rather,** it is stated ***vayefalel*.** This **teaches that** Pinehas, **as it were, wrought judgment [*pelilut*] with his Creator. The ministering angels sought to push him** away because he spoke harshly to God. The Holy One, Blessed be He, **said to them: Leave him be; he is a zealot, son of a zealot,** from the tribe of Levi, who was zealous in avenging the violation of his sister Dinah; **he is an alleviator of wrath, son of an alleviator of wrath,** a descendant of Aaron, who alleviated the wrath of God during the plague that followed the assembly of Korah.


###### Sanhedrin 82b:5
[Sanhedrin 82b:5](https://torahapp.org/share/book/Sanhedrin/r/82b:5)

הִתְחִילוּ שְׁבָטִים מְבַזִּין אוֹתוֹ: רְאִיתֶם בֶּן פּוּטִי זֶה, שֶׁפִּיטֵּם אֲבִי אִמּוֹ עֲגָלִים לַעֲבוֹדָה זָרָה, וְהָרַג נְשִׂיא שֵׁבֶט מִיִּשְׂרָאֵל? בָּא הַכָּתוּב וְיִחֲסוֹ: ״פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן״.

**William Davidson Edition - English:**
**The tribes began to demean** Pinehas: **Did you see this son of Puti,** so-called because his mother was one of the daughters of Putiel (see Exodus 6:25), and they interpreted homiletically: **As** Yitro, **the father of his mother,** according to one rabbinic tradition, **fattened [*shepittem*] calves for idol worship, and he** impudently **killed the prince of a tribe of Israel** without a trial. In response, **the verse comes and provides his lineage** as **“Pinehas, son of Elazar, son of Aaron the priest”** (Numbers 25:11). It is due to that lineage that he zealously executed Zimri.


###### Sanhedrin 82b:6
[Sanhedrin 82b:6](https://torahapp.org/share/book/Sanhedrin/r/82b:6)

אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: הַקְדֵּם לוֹ שָׁלוֹם, שֶׁנֶּאֱמַר: ״לָכֵן אֱמֹר הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם״. וּרְאוּיָה כַּפָּרָה זוֹ שֶׁתְּהֵא מְכַפֶּרֶת וְהוֹלֶכֶת לְעוֹלָם.

**William Davidson Edition - English:**
**The Holy One, Blessed be He, said to Moses: Be the first to** greet Pinehas with a blessing of **peace,** to honor him before the people, **as it is stated: “Therefore say: I hereby give to him My covenant of peace”** (Numbers 25:12), and it is stated: “And it shall be unto him and to his descendants after him a covenant of eternal priesthood, because he was zealous for his God and he atoned for the children of Israel” (Numbers 25:13), **and this atonement** that he facilitated **is worthy of continuing to atone forever.**


###### Sanhedrin 82b:7
[Sanhedrin 82b:7](https://torahapp.org/share/book/Sanhedrin/r/82b:7)

אָמַר רַב נַחְמָן אָמַר רַב: מַאי דִּכְתִיב ״זַרְזִיר מׇתְנַיִם אוֹ תָיִשׁ וּמֶלֶךְ אַלְקוּם עִמּוֹ״? אַרְבַּע מֵאוֹת וְעֶשְׂרִים וְאַרְבַּע בְּעִילוֹת בָּעַל אוֹתוֹ רָשָׁע אוֹתוֹ הַיּוֹם, וְהִמְתִּין לוֹ פִּנְחָס עַד שֶׁתָּשַׁשׁ כֹּחוֹ. וְהוּא אֵינוֹ יוֹדֵעַ שֶׁמֶּלֶךְ אַלְקוּם עִמּוֹ.

**William Davidson Edition - English:**
§ With regard to the same matter, **Rav Naḥman says** that **Rav says: What** is the meaning of that **which is written: “The thigh-belted greyhound [*zarzir*], or the he-goat, and the king against whom none can rise”** (Proverbs 30:31)? **That wicked** Zimri **engaged in four hundred and twenty-four,** the numerical value of the word *zarzir*, **acts of intercourse** with Cozbi **that day. And Pinehas waited until his strength waned** from all that activity. **And** Pinehas **did not know that** it was not necessary to wait that long because **the king against whom none can rise,** a reference to the Holy One, Blessed be He, was **with him.**


###### Sanhedrin 82b:8
[Sanhedrin 82b:8](https://torahapp.org/share/book/Sanhedrin/r/82b:8)

בְּמַתְנִיתָא תָּנָא: שִׁשִּׁים, עַד שֶׁנַּעֲשָׂה כְּבֵיצָה הַמּוּזֶרֶת, וְהִיא הָיְתָה כַּעֲרוּגָה מְלֵיאָה מַיִם. אָמַר רַב כָּהֲנָא: וּמוֹשָׁבָהּ בֵּית סְאָה. תָּנֵי רַב יוֹסֵף: קֶבֶר שֶׁלָּהּ אַמָּה.

**William Davidson Edition - English:**
**It was taught in a *baraita*:** Zimri engaged in intercourse **sixty** times **until** he **became like an addled egg** whose contents are a muddled and non-differentiated fluid, **and** Cozbi **was like a garden bed full of water. Rav Kahana said** to underscore her disgrace resulting from her extensive sexual activity: **And her seat** was as wide as the **area required for sowing one *se’a* of seed [*beit se’a*]. Rav Yosef taught: The opening of her womb** was **a cubit.**


###### Sanhedrin 82b:9
[Sanhedrin 82b:9](https://torahapp.org/share/book/Sanhedrin/r/82b:9)

אָמַר רַב שֵׁשֶׁת: לֹא ״כׇּזְבִּי״ שְׁמָהּ, אֶלָּא ״שְׁוִילְנַאי בַּת צוּר״ שְׁמָהּ. וְלָמָּה נִקְרָא שְׁמָהּ ״כׇּזְבִּי״? שֶׁכִּזְּבָה בְּאָבִיהָ. דָּבָר אַחֵר: ״כׇּזְבִּי״ – שֶׁאָמְרָה לְאָבִיהָ: ״כּוֹס בִּי עַם זֶה״.

**William Davidson Edition - English:**
**Rav Sheshet says: Cozbi was not her** given **name; rather, Shevilnai, daughter of Zur, was her** real **name. And why was she called Cozbi? Because** through her actions, **she distorted [*shekizzeva*]** the instructions **of her father.** He told her to submit only to the greatest of the children of Israel, and she submitted to the leader of a tribe. **Alternatively:** She was called **Cozbi because she said to her father: Slaughter [*kos*] this people through me [*bi*],** as I will seduce them to engage in licentiousness.


###### Sanhedrin 82b:10
[Sanhedrin 82b:10](https://torahapp.org/share/book/Sanhedrin/r/82b:10)

וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: ״בֵּין קְנֵי לְאוּרְבָּנֵי, שְׁוִילְנַאי מַאי בָּעֲיָא?״ ״בַּהֲדֵי קְלִפֵּי דִקְנֵי, שְׁוִילְנַאי מַאי בָּעֲיָא?״ גַּפְתָּהּ לְאִמַּהּ.

**William Davidson Edition - English:**
Her name was Shevilnai; **and this is as people say** in reference to a famous prostitute: **Between reeds and willows, what does Shevilnai seek?** Clearly, she seeks licentiousness. There is another adage: **Among the peels of the reeds, what does Shevilnai seek?** Clearly, she seeks licentiousness. **She prostituted her mother.** Apparently, Shevilnai became a name popularly used to connote a prostitute. Since everyone refers to her as prostitute, daughter of prostitute, she has implicated her mother with her licentiousness.


###### Sanhedrin 82b:11
[Sanhedrin 82b:11](https://torahapp.org/share/book/Sanhedrin/r/82b:11)

אָמַר רַבִּי יוֹחָנָן: חֲמִשָּׁה שֵׁמוֹת יֵשׁ לוֹ: זִמְרִי, וּבֶן סָלוּא, וְשָׁאוּל, וּבֶן הַכְּנַעֲנִית, וּשְׁלוּמִיאֵל בֶּן צוּרִי שַׁדָּי. זִמְרִי – עַל שֶׁנַּעֲשָׂה כְּבֵיצָה הַמּוּזֶרֶת, בֶּן סָלוּא – עַל שֶׁהִסְלִיא עֲוֹנוֹת שֶׁל מִשְׁפַּחְתּוֹ, שָׁאוּל – עַל שֶׁהִשְׁאִיל עַצְמוֹ לִדְבַר עֲבֵירָה, בֶּן הַכְּנַעֲנִית – עַל שֶׁעָשָׂה מַעֲשֵׂה כְנַעַן, וּמָה שְׁמוֹ? שְׁלוּמִיאֵל בֶּן צוּרִי שַׁדָּי שְׁמוֹ.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says:** Zimri **has five names: Zimri; and son of Salu; and Saul; and son of the Canaanite woman; and Shelumiel, son of Zuri Shaddai.** He was called **Zimri because of** the fact **that he became like an addled [*hamuzeret*] egg** as a result of engaging in multiple acts of intercourse. He was called **son of Salu because** of the fact **that he evoked [*shehisli*] the sins of his family.** He was called **Saul [*Shaul*] because** of the fact **that he lent [*shehishil*] himself to sinful matters.** He was called **son of the Canaanite woman because** of the fact **that he performed an act of Canaan,** as the Canaanites are renowned for their licentiousness. **And what is his** given **name? Shelumiel, son of Zuri Shaddai, is his name,** the leader of the tribe of Simeon (Numbers 1:6).


###### Sanhedrin 82b:12
[Sanhedrin 82b:12](https://torahapp.org/share/book/Sanhedrin/r/82b:12)

כֹּהֵן שֶׁשִּׁימֵּשׁ בְּטוּמְאָה. בְּעָא מִינֵּיהּ רַב אַחָא בַּר הוּנָא מֵרַב שֵׁשֶׁת: כֹּהֵן שֶׁשִּׁימֵּשׁ בְּטוּמְאָה, חַיָּיב מִיתָה בִּידֵי שָׁמַיִם אוֹ אֵין חַיָּיב מִיתָה בִּידֵי שָׁמַיִם?

**William Davidson Edition - English:**
§ The mishna teaches: In the case of **a priest who performed** the Temple **service in** a state of **ritual impurity,** the young of the priesthood kill him. **Rav Aḥa bar Huna raised a dilemma before Rav Sheshet:** In the case of **a priest who performed** the Temple **service in** a state of **ritual impurity,** is he **liable** to receive **death at the hand of Heaven or** is he **not liable** to receive **death at the hand of Heaven?**


###### Sanhedrin 82b:13
[Sanhedrin 82b:13](https://torahapp.org/share/book/Sanhedrin/r/82b:13)

אֲמַר לֵיהּ: תְּנֵיתוּהָ, כֹּהֵן שֶׁשִּׁימֵּשׁ בְּטוּמְאָה אֵין אֶחָיו הַכֹּהֲנִים מְבִיאִין אוֹתוֹ לְבֵית דִּין, אֶלָּא פִּירְחֵי כְהוּנָּה מוֹצִיאִין אוֹתוֹ חוּץ לָעֲזָרָה וּפוֹצְעִין אֶת מוֹחוֹ בְּגִיזְרִין. וְאִי סָלְקָא דַעְתָּךְ מְחַיֵּיב בִּידֵי שָׁמַיִם, לִישְׁבְּקֵיהּ דְּלִיקְטוֹל בִּידֵי שָׁמַיִם! אֶלָּא מַאי? אֵינוֹ חַיָּיב.

**William Davidson Edition - English:**
Rav Sheshet **said to him: You learned** the resolution of that dilemma from the mishna itself, as we learned: In the case of **a priest who performed** the Temple **service in** a state of **ritual impurity, his priestly brethren do not bring him to court** for judgment; **rather, the young of the priesthood remove him from the Temple courtyard and pierce his skull with pieces of wood. And if it enters your mind** to say that **he is liable** to receive death **at the hand of Heaven, let** the young of the priesthood **leave him, so that he will be killed at the hand of Heaven. Rather, what** must one say? **He is not liable** to receive death at the hand of Heaven.


###### Sanhedrin 82b:14
[Sanhedrin 82b:14](https://torahapp.org/share/book/Sanhedrin/r/82b:14)

מִי אִיכָּא מִידֵּי דְּרַחֲמָנָא פַּטְרֵיהּ, וַאֲנַן נֵיקוּם וְנִיקְטוֹל לֵיהּ? וְלָא? וְהָתְנַן: מִי שֶׁלָּקָה וְשָׁנָה – בֵּית דִּין מַכְנִיסִין אוֹתוֹ לַכִּיפָּה. רַחֲמָנָא פַּטְרֵיהּ, וַאֲנַן קָטְלִינַן לֵיהּ! הָאָמַר רַבִּי יִרְמְיָה אָמַר רֵישׁ לָקִישׁ: בְּמַלְקוֹת שֶׁל כָּרֵיתוֹת עָסְקִינַן, דְּגַבְרָא בַּר קְטָלָא הוּא.

**William Davidson Edition - English:**
Rav Aḥa bar Huna rejects that proof: **Is there any act** for which **the Torah absolves him of** the death penalty **and we shall arise and execute him?** Rav Sheshet said to him: **And** are there **not** cases where one is executed even though the Torah absolves him? **But didn’t we learn** in a mishna: **One who was flogged** for violating a prohibition **and** then **repeated** the violation, the **court places him into the vaulted chamber?** There too, **the Merciful One absolves him** of the death penalty **and we execute him.** Rav Aḥa bar Huna rejects that proof: **Doesn’t Rabbi Yirmeya say** that **Reish Lakish says: We are dealing with lashes** administered for violations of prohibitions punishable **by *karet*? As** in that case, **the man is** essentially **liable to** be punished with **death** at the hand of Heaven.


###### Sanhedrin 82b:15
[Sanhedrin 82b:15](https://torahapp.org/share/book/Sanhedrin/r/82b:15)

וְהָא גּוֹנֵב הַקַּסְוָה? הָאָמַר רַב יְהוּדָה: בִּכְלִי שָׁרֵת עָסְקִינַן, וּרְמִיזָא: ״לֹא יָבֹאוּ לִרְאוֹת כְּבַלַּע אֶת הַקֹּדֶשׁ וָמֵתוּ״.

**William Davidson Edition - English:**
Rav Sheshet said to him: **But isn’t** there the case of one who **steals a *kasva*,** who is exempt from punishment by Torah law, and the mishna says that zealots strike him? Rav Aḥa bar Huna rejects that proof: **But doesn’t Rav Yehuda say: We are dealing with a service vessel** utilized in the Temple, **and** the fact that one who steals a service vessel is liable to be killed by zealots **is intimated** in the verse: **“But they shall not come to see the sacred items as they are being covered, lest they die”** (Numbers 4:20).


###### Sanhedrin 82b:16
[Sanhedrin 82b:16](https://torahapp.org/share/book/Sanhedrin/r/82b:16)

וְהָא הַמְקַלֵּל אֶת הַקּוֹסֵם? הָא תָּנֵי רַב יוֹסֵף: יַכֶּה קוֹסֵם אֶת קוֹסְמוֹ, דְּמִיחֲזֵי כִּמְבָרֵךְ אֶת הַשֵּׁם.

**William Davidson Edition - English:**
Rav Sheshet said to him: **But isn’t** there the case of **one who curses the sorcerer,** who is exempt from punishment by Torah law, and the mishna says that zealots strike him? Rav Aḥa bar Huna rejects that proof: **But didn’t Rav Yosef teach** that the reference is to a case where one says: **Let the sorcerer strike his sorcerer, which appears** to be **like** one who is **blessing,** a euphemism for cursing, **the name** of God, and he is liable to be executed for desecration of the name of God.


###### Sanhedrin 82b:17
[Sanhedrin 82b:17](https://torahapp.org/share/book/Sanhedrin/r/82b:17)

וְהָא בּוֹעֵל אֲרָמִית? הָא אַקְרְיוּהּ לְרַב כָּהֲנָא בְּחֶלְמֵיהּ, וְאִדַּכְרֵיהּ רַב לִגְמָרֵיהּ.

**William Davidson Edition - English:**
Rav Sheshet said to him: **But isn’t** there the case of one who **engages in intercourse with an Aramean woman,** who is exempt from punishment by Torah law, and the mishna says that zealots strike him? Rav Aḥa bar Huna rejects that proof: **Didn’t they read** a verse **to Rav Kahana in his dream and** when he related his dream to Rav, **Rav remembered** that which he learned through **tradition** that God will excise the soul of one who engages in intercourse with a gentile woman?


###### Sanhedrin 82b:18
[Sanhedrin 82b:18](https://torahapp.org/share/book/Sanhedrin/r/82b:18)

אֵיתִיבֵיהּ: הַיּוֹצֵק, וְהַבּוֹלֵל, וְהַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, וְהַמְסַדֵּר אֶת הַשּׁוּלְחָן, הַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ – פָּטוּר.

**William Davidson Edition - English:**
Rav Aḥa bar Huna **raises an objection to** the opinion of Rav Sheshet that a priest who performs the Temple service in a state of ritual impurity is not liable to receive death at the hand of Heaven. A *baraita* teaches: With regard to a priest **who pours** oil onto a meal-offering, **and one who mixes** the oil into the meal-offering, **and one who breaks** a baked meal-offering into pieces, and **one who salts** the meal-offering, and **one who waves** it toward the altar, and **one who brings** the meal-offering to the altar, **and one who arranges the Table** of the shewbread, and **one who removes the ashes** from **the lamps** of the Candelabrum, **and one who removes the handful** from the meal-offering, **and one who collects the blood** after the slaughter of one of the offerings; if the priest performs any of these sacrificial rites **outside** the Temple, although there are severe prohibitions with regard to performing the Temple service outside the Temple, he is **exempt** from *karet*.


###### Sanhedrin 82b:19
[Sanhedrin 82b:19](https://torahapp.org/share/book/Sanhedrin/r/82b:19)

וְאֵין חַיָּיבִין עֲלֵיהֶן

**William Davidson Edition - English:**
**And one is not liable for their** performance,