## Sanhedrin Daf 90b

###### Sanhedrin 90b:1
[Sanhedrin 90b:1](https://torahapp.org/share/book/Sanhedrin/r/90b:1)

וּכְתִיב: ״וַיְהִי לוֹ כֵּן וַיִּרְמְסוּ אֹתוֹ הָעָם בַּשַּׁעַר וַיָּמֹת״. וְדִילְמָא קִלְלַת אֱלִישָׁע גְּרַמָה לֵיהּ? דְּאָמַר רַב יְהוּדָה אָמַר רַב: קִלְלַת חָכָם, אֲפִילּוּ עַל חִנָּם הִיא בָּאָה. אִם כֵּן, לִכְתּוֹב קְרָא: ״וַיִּרְמְסוּהוּ וַיָּמֹת״. מַאי ״בַּשַּׁעַר״? עַל עִסְקֵי שַׁעַר.

**William Davidson Edition - English:**
**And it is written: “And it was for him so, and the people trampled him in the gate, and he died”** (II Kings 7:20). The Gemara challenges: **Perhaps** it was **the curse of Elisha** that **caused** the officer to die in that manner, not the principle of punishment measure for measure for his lack of belief, **as Rav Yehuda says** that **Rav says: The curse of a Sage, even** if **baseless, comes** to be fulfilled? This is all the more so true concerning the curse of Elisha, which was warranted. The Gemara answers: **If so, let the verse write: And they trampled him and he died. What** does the term **“in the gate”** serve to teach? It teaches that he died **over matters** relating **to the gate [*sha’ar*].** It was for the cynical dismissal of the prophecy of Elisha that the officer voiced at the city gate that he was punished measure for measure and was trampled at the city gate.


###### Sanhedrin 90b:2
[Sanhedrin 90b:2](https://torahapp.org/share/book/Sanhedrin/r/90b:2)

אָמַר רַבִּי יוֹחָנָן: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״וּנְתַתֶּם מִמֶּנּוּ [אֶת] תְּרוּמַת ה׳ לְאַהֲרֹן הַכֹּהֵן״. וְכִי אַהֲרֹן לְעוֹלָם קַיָּים? וַהֲלֹא לֹא נִכְנַס לְאֶרֶץ יִשְׂרָאֵל שֶׁנּוֹתְנִין לוֹ תְּרוּמָה! אֶלָּא מְלַמֵּד שֶׁעָתִיד לִחְיוֹת, וְיִשְׂרָאֵל נוֹתְנִין לוֹ תְּרוּמָה. מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan says: From where** is the **resurrection of the dead** derived **from the Torah?** It is derived from this verse, **as it is stated** with regard to *teruma* of the tithe: **“And you shall give the *teruma* of the Lord to Aaron the priest”** (Numbers 18:28). **And does Aaron exist forever** so that one can fulfill the mitzva by giving him the *teruma* of the tithe? **But is it not** so that Aaron **did not enter Eretz Yisrael,** the only place **where** the people would **give him *teruma*? Rather,** the verse **teaches that** Aaron is destined **to live in the future and the Jewish people** will **give him *teruma*. From here** it is derived that **the resurrection of the dead is from the Torah.**


###### Sanhedrin 90b:3
[Sanhedrin 90b:3](https://torahapp.org/share/book/Sanhedrin/r/90b:3)

דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: ״לְאַהֲרֹן״ – כְּאַהֲרֹן, מָה אַהֲרֹן חָבֵר – אַף בָּנָיו חֲבֵרִים.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught** a different derivation from this verse. From the term **“to Aaron”** one derives that *teruma* must be given to a priest **like Aaron; just as Aaron is one devoted to the meticulous observance of mitzvot, particularly those relating to ritual purity, *teruma*, and tithes [*ḥaver*], so too** one gives *teruma* to **his descendants** who are ***ḥaverim*.**


###### Sanhedrin 90b:4
[Sanhedrin 90b:4](https://torahapp.org/share/book/Sanhedrin/r/90b:4)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: מִנַּיִין שֶׁאֵין נוֹתְנִין תְּרוּמָה לְכֹהֵן עַם הָאָרֶץ? שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לָעָם לְיוֹשְׁבֵי יְרוּשָׁלִַים לָתֵת מְנָת הַכֹּהֲנִים וְהַלְוִיִּם לְמַעַן יֶחֶזְקוּ בְּתוֹרַת ה׳״. כׇּל הַמַּחְזִיק בְּתוֹרַת ה׳ – יֵשׁ לוֹ מְנָת, וְשֶׁאֵינוֹ מַחְזִיק בְּתוֹרַת ה׳ – אֵין לוֹ מְנָת.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani says** that **Rabbi Yonatan says: From where** is it derived **that one does not give *teruma* to a priest** who is **an *am ha’aretz*?** It is derived from a verse, **as it is stated: “And he commanded the people who dwelled in Jerusalem to give the portion of the priests and of the Levites, so that they may firmly adhere to the Torah of the Lord”** (II Chronicles 31:4). **Everyone who firmly adheres to the Torah of the Lord has a portion, and anyone who does not firmly adhere to the Torah of the Lord does not have a portion.**


###### Sanhedrin 90b:5
[Sanhedrin 90b:5](https://torahapp.org/share/book/Sanhedrin/r/90b:5)

אָמַר רַב אַחָא בַּר אַדָּא אָמַר רַב יְהוּדָה: כׇּל הַנּוֹתֵן תְּרוּמָה לְכֹהֵן עַם הָאָרֶץ, כְּאִילּוּ נוֹתְנָהּ לִפְנֵי אֲרִי. מָה אֲרִי - סָפֵק דּוֹרֵס וְאוֹכֵל, סָפֵק אֵינוֹ דּוֹרֵס וְאוֹכֵל, אַף כֹּהֵן עַם הָאָרֶץ - סָפֵק אוֹכְלָהּ בְּטׇהֳרָה, סָפֵק אוֹכְלָהּ בְּטוּמְאָה.

**William Davidson Edition - English:**
**Rav Aḥa bar Adda says** that **Rav Yehuda says:** With regard to **anyone who gives *teruma* to a priest** who is **an *am ha’aretz*, it is as though he placed** the *teruma* **before a lion. Just as** with regard to **a lion,** there is **uncertainty** whether it will **maul** its prey **and eat** it, and **uncertainty** whether it will **not maul** its prey **and** instead **eat** it alive, **so too,** with regard to **a priest** who is **an *am ha’aretz*** to whom one gives *teruma*, there is **uncertainty** whether he will **eat it in purity,** and there is **uncertainty** whether he will **eat it in impurity,** thereby violating a prohibition by Torah law.


###### Sanhedrin 90b:6
[Sanhedrin 90b:6](https://torahapp.org/share/book/Sanhedrin/r/90b:6)

רַבִּי יוֹחָנָן אָמַר: אַף גּוֹרֵם לוֹ מִיתָה, שֶׁנֶּאֱמַר ״וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ״. דְּבֵי רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב תָּנָא: אַף מַשִּׂיאוֹ עֲוֹן אַשְׁמָה, שֶׁנֶּאֱמַר ״וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה בְּאׇכְלָם אֶת קׇדְשֵׁיהֶם״.

**William Davidson Edition - English:**
**Rabbi Yoḥanan says:** One who gives *teruma* to a priest who is an *am ha’aretz* **even causes** the priest’s **death, as it is stated** with regard to *teruma*: **“And die therefore if they profane it”** (Leviticus 22:9). Priests who partake of *teruma* in a state of ritual impurity profane it and are liable to be punished with death at the hand of Heaven. **The school of Rabbi Eliezer ben Ya’akov taught:** By giving *teruma* to a priest who is an *am ha’aretz*, **one also brings upon him a sin of guilt,** i.e., a sin that will lead to additional sins, **as it is stated: “And so bring upon them a sin of guilt when they eat their sacred items”** (Leviticus 22:16).


###### Sanhedrin 90b:7
[Sanhedrin 90b:7](https://torahapp.org/share/book/Sanhedrin/r/90b:7)

תַּנְיָא, רַבִּי סִימַאי אוֹמֵר: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת אֶרֶץ כְּנַעַן״. ״לָכֶם״ לֹא נֶאֱמַר, אֶלָּא ״לָהֶם״. מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita* that **Rabbi Simai says: From where** is **resurrection of the dead** derived **from the Torah?** It is derived from a verse, **as it is stated** with regard to the Patriarchs: **“I have also established My covenant with them to give to them the land of Canaan”** (Exodus 6:4). The phrase: To give **to you** the land of Canaan, **is not stated,** as the meaning of the verse is not that God fulfilled the covenant with the Patriarchs when he gave the land of Canaan to the children of Israel; **rather,** it is stated: “To give **to them** the land of Canaan,” meaning to the Patriarchs themselves. **From here** is it derived that **the resurrection of the dead is from the Torah,** as in the future the Patriarchs will come to life and inherit the land.


###### Sanhedrin 90b:8
[Sanhedrin 90b:8](https://torahapp.org/share/book/Sanhedrin/r/90b:8)

(צֶדֶ״ק גַּ״ם גֶּשֶׁ״ם קָ״ם סִימָן) שָׁאֲלוּ צַדּוּקִים אֶת רַבָּן גַּמְלִיאֵל: מִנַּיִין שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַיֶּיה מֵתִים? אָמַר לָהֶם: מִן הַתּוֹרָה, וּמִן הַנְּבִיאִים, וּמִן הַכְּתוּבִים. וְלֹא קִיבְּלוּ מִמֶּנּוּ.

**William Davidson Edition - English:**
The Gemara records a mnemonic for those cited in the upcoming discussion: ***Tzadi*, *dalet*, *kuf*; *gimmel*, *mem*; *gimmel*, *shin*, *mem*; *kuf*, *mem*. Heretics asked Rabban Gamliel: From where** is it derived **that the Holy One, Blessed be He, revives the dead?** Rabban Gamliel **said to them** that this matter can be proven **from the Torah, from the Prophets, and from Writings, but they did not accept** the proofs **from him.**


###### Sanhedrin 90b:9
[Sanhedrin 90b:9](https://torahapp.org/share/book/Sanhedrin/r/90b:9)

מִן הַתּוֹרָה, דִּכְתִיב: ״וַיֹּאמֶר ה׳ אֶל מֹשֶׁה הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם״. אָמְרוּ לוֹ: וְדִילְמָא ״וְקָם הָעָם הַזֶּה וְזָנָה״?

**William Davidson Edition - English:**
The proof **from the Torah** is **as it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise”** (Deuteronomy 31:16). The heretics **said to him: But perhaps** the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, **and this people will arise and stray** after the foreign gods of the land.”


###### Sanhedrin 90b:10
[Sanhedrin 90b:10](https://torahapp.org/share/book/Sanhedrin/r/90b:10)

מִן הַנְּבִיאִים, דִּכְתִיב: ״יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל״. וְדִילְמָא מֵתִים שֶׁהֶחְיָה יְחֶזְקֵאל?

**William Davidson Edition - English:**
The proof **from the Prophets** is **as it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead”** (Isaiah 26:19). The heretics said to him: **But perhaps** the prophecy was fulfilled with **the dead that Ezekiel revived.** No proof may be cited from that verse with regard to any future resurrection.


###### Sanhedrin 90b:11
[Sanhedrin 90b:11](https://torahapp.org/share/book/Sanhedrin/r/90b:11)

מִן הַכְּתוּבִים, דִּכְתִיב: ״וְחִכֵּךְ כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים דּוֹבֵב שִׂפְתֵי יְשֵׁנִים״. וְדִילְמָא רַחוֹשֵׁי מְרַחֲשָׁן שִׂפְוָותֵיהּ בְּעָלְמָא? כְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: כׇּל מִי שֶׁנֶּאֶמְרָה הֲלָכָה בִּשְׁמוֹ בְּעוֹלָם הַזֶּה, שִׂפְתוֹתָיו דּוֹבְבוֹת בַּקֶּבֶר, שֶׁנֶּאֱמַר: ״דּוֹבֵב שִׂפְתֵי יְשֵׁנִים״.

**William Davidson Edition - English:**
The proof **from Writings** is **as it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep”** (Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: **But perhaps merely their lips will move, in accordance with** the opinion of **Rabbi Yoḥanan, as Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a *halakha* is stated in this world, his lips move in the grave** as if repeating the statement cited in his name, **as it is stated: “Moving gently the lips of those that sleep.”** No proof may be cited from that verse, as it is unrelated to resurrection.


###### Sanhedrin 90b:12
[Sanhedrin 90b:12](https://torahapp.org/share/book/Sanhedrin/r/90b:12)

עַד שֶׁאָמַר לָהֶם מִקְרָא זֶה: ״אֲשֶׁר נִשְׁבַּע ה׳ לַאֲבֹתֵיכֶם לָתֵת לָהֶם״. ״לָכֶם״ לֹא נֶאֱמַר, אֶלָּא ״לָהֶם״. מִיכָּן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
This exchange continued **until** Rabban Gamliel **stated to them this verse:** “That your days may be multiplied, and the days of your children, upon the land **that the Lord took an oath to your forefathers to give them”** (Deuteronomy 11:21). The phrase: **To** give **you, is not stated; rather,** it is stated: **“To** give **them,”** to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. **From here resurrection of the dead** is derived **from the Torah.**


###### Sanhedrin 90b:13
[Sanhedrin 90b:13](https://torahapp.org/share/book/Sanhedrin/r/90b:13)

וְיֵשׁ אוֹמְרִים: מִן הַמִּקְרָא הַזֶּה אָמַר לָהֶם, ״וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם״. פְּשִׁיטָא דְּחַיִּים כֻּלְּכֶם הַיּוֹם! אֶלָּא, אֲפִילּוּ בְּיוֹם שֶׁכׇּל הָעוֹלָם כּוּלָּם מֵתִים – אַתֶּם חַיִּים. מָה הַיּוֹם כּוּלְּכֶם קַיָּימִין, אַף לָעוֹלָם הַבָּא כּוּלְּכֶם קַיָּימִין.

**William Davidson Edition - English:**
**And there are those who say** that it is **from this** following **verse** that **he said to them** his ultimate proof: **“But you who cleave to the Lord your God every one of you is alive this day”** (Deuteronomy 4:4). Wasn’t it **obvious** with regard to the children of Israel whom God was addressing, that **“every one of you is alive this day”? Rather,** the meaning of the verse is: **Even on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of you** will be **alive.**


###### Sanhedrin 90b:14
[Sanhedrin 90b:14](https://torahapp.org/share/book/Sanhedrin/r/90b:14)

שָׁאֲלוּ רוֹמִיִּים אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: מִנַּיִין שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַיֵּה מֵתִים, וְיוֹדֵעַ מַה שֶּׁעָתִיד לִהְיוֹת? אֲמַר לְהוּ: תַּרְוַויְיהוּ מִן הַמִּקְרָא הַזֶּה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר ה׳ אֶל מֹשֶׁה הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם הָעָם הַזֶּה וְזָנָה״.

**William Davidson Edition - English:**
**The Romans asked Rabbi Yehoshua ben Ḥananya: From where** is it derived **that the Holy One, Blessed be He, revives the dead, and** from where is it derived that **He knows what is destined to be?** Rabbi Yehoshua ben Ḥananya **said to them: Both of those** matters are derived **from this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray”** (Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.


###### Sanhedrin 90b:15
[Sanhedrin 90b:15](https://torahapp.org/share/book/Sanhedrin/r/90b:15)

וְדִילְמָא ״וְקָם הָעָם הַזֶּה וְזָנָה״? אֲמַר לְהוּ: נְקוּטוּ מִיהָא פַּלְגָא בִּידַיְיכוּ, דְּיוֹדֵעַ מַה שֶּׁעָתִיד לִהְיוֹת. אִיתְּמַר נָמֵי, אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: מִנַּיִין שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְחַיֵּה מֵתִים וְיוֹדֵעַ מַה שֶּׁעָתִיד לִהְיוֹת? שֶׁנֶּאֱמַר ״הִנְּךָ שֹׁכֵב עִם אֲבֹתֶיךָ וְקָם וְגוֹ׳״.

**William Davidson Edition - English:**
The Romans asked: **But perhaps** the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers **and this people will arise and go astray** after the foreign gods of the land.” Rabbi Yehoshua ben Ḥananya **said to them: Take at least** a response to **half** of your question **in your hands** from that verse, **that** God **knows what is destined to be.** The Gemara comments: **It was also stated** on a similar note by an *amora* citing a *tanna*, as **Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: From where** is it derived **that the Holy One, Blessed be He, revives the dead, and** from where is it derived that **He knows what is destined to be?** It is derived from a verse, **as it is stated: “Behold, you shall lie with your fathers and arise.”**


###### Sanhedrin 90b:16
[Sanhedrin 90b:16](https://torahapp.org/share/book/Sanhedrin/r/90b:16)

תַּנְיָא: אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי: בְּדָבָר זֶה זִיַּיפְתִּי סִפְרֵי כוּתִים, שֶׁהָיוּ אוֹמְרִים אֵין תְּחִיַּית הַמֵּתִים מִן הַתּוֹרָה. אָמַרְתִּי לָהֶן: זִיַּיפְתֶּם תּוֹרַתְכֶם וְלֹא הֶעֱלִיתֶם בְּיֶדְכֶם כְּלוּם, שֶׁאַתֶּם אוֹמְרִים אֵין תְּחִיַּית הַמֵּתִים מִן הַתּוֹרָה. הֲרֵי הוּא אוֹמֵר ״הִכָּרֵת תִּכָּרֵת הַנֶּפֶשׁ הַהִיא עֲוֹנָהּ בָּהּ״. ״הִכָּרֵת תִּכָּרֵת״ – בָּעוֹלָם הַזֶּה, ״עֲוֹנָהּ בָּהּ״ – לְאֵימַת? לָאו לָעוֹלָם הַבָּא?

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Eliezer, son of Rabbi Yosei, says: With this** following **matter, I refuted the books of the Samaritans, as they would say** that **there is no** source for **the resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is no** source for **the resurrection of the dead from the Torah,** and the Torah **states: “That soul shall be excised; his iniquity shall be upon him”** (Numbers 15:31). You interpret the phrase “that soul **shall be excised”** to mean that a sinner will be punished with death **in this world.** If so, with regard to the phrase **“his iniquity shall be upon him,” for when** is that destined to be? Is it **not for the World-to-Come,** i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah.


###### Sanhedrin 90b:17
[Sanhedrin 90b:17](https://torahapp.org/share/book/Sanhedrin/r/90b:17)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: וְלֵימָא לְהוּ תַּרְוַיְיהוּ מֵ״הִכָּרֵת תִּכָּרֵת״! אִינְהוּ הֲווֹ אָמְרִי לֵיהּ: דִּבְּרָה תּוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: And let** Rabbi Eliezer, son of Rabbi Yosei, **say to** the Samaritans that **both of those** matters can be derived **from** the phrase **“shall be excised [*hikkaret tikkaret*].”** “*Hikkaret*” indicates that the sinner is excised from this world, and “*tikkaret*” indicates that the sinner is excised from the World-to-Come. Abaye answered: Rabbi Eliezer, son of Rabbi Yosei, preferred not to cite proof from the compound verb, because the Samaritans **would say: The Torah spoke in the language of people,** and the compound verb is merely a stylistic flourish.


###### Sanhedrin 90b:18
[Sanhedrin 90b:18](https://torahapp.org/share/book/Sanhedrin/r/90b:18)

כְּתַנָּאֵי: ״הִכָּרֵת תִּכָּרֵת״ – ״הִכָּרֵת״ בָּעוֹלָם הַזֶּה, ״תִּכָּרֵת״ לָעוֹלָם הַבָּא, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל: וַהֲלֹא כְּבָר נֶאֱמַר ״אֶת ה׳ הוּא מְגַדֵּף וְנִכְרְתָה״, וְכִי שְׁלֹשָׁה עוֹלָמִים יֵשׁ? אֶלָּא ״וְנִכְרְתָה״ בָּעוֹלָם הַזֶּה, ״הִכָּרֵת״ לָעוֹלָם הַבָּא, ״הִכָּרֵת תִּכָּרֵת״ – דִּבְּרָה תוֹרָה כִלְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
The Gemara notes: These derivations of Rabbi Eliezer and Rav Pappa are **parallel** to a dispute between ***tanna’im*** with regard to **“*hikkaret tikkaret*,”** as follows: **“*Hikkaret*”** indicates that the sinner is excised **in this world,** and **“*tikkaret*”** indicates that the sinner is excised **in the World-to-Come;** this is **the statement of Rabbi Akiva. Rabbi Yishmael said to him: Isn’t it already stated** in the previous verse: **“That person that blasphemes the Lord, that soul shall be excised [*venikhreta*]”** (Numbers 15:30), **and are there three worlds** from which the sinner is excised? **Rather,** from the term **“*venikhreta*”** it is derived that the sinner is excised **in this world,** from **“*hikkaret*”** it is derived that the sinner is excised **in the World-to-Come,** and from the compound verb **“*hikkaret tikkaret*”** nothing is derived, as **the Torah spoke in the language of people.**


###### Sanhedrin 90b:19
[Sanhedrin 90b:19](https://torahapp.org/share/book/Sanhedrin/r/90b:19)

בֵּין רַבִּי יִשְׁמָעֵאל וּבֵין רַבִּי עֲקִיבָא, ״עֲוֹנָהּ בָּהּ״ מַאי עָבְדִי בֵּיהּ? לְכִדְתַנְיָא: יָכוֹל אֲפִילּוּ עָשָׂה תְּשׁוּבָה? תַּלְמוּד לוֹמַר: ״עֲוֹנָהּ בָּהּ״. לֹא אָמַרְתִּי אֶלָּא בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ.

**William Davidson Edition - English:**
The Gemara asks: According to **both Rabbi Yishmael and Rabbi Akiva, what do they do with,** i.e., what do they derive from, the phrase **“His iniquity shall be upon him”?** The Gemara answers: That phrase is necessary **for that** derivation **which is taught** in a *baraita*: One **might** have thought that the sinner is excised **even** after **he repented.** Therefore, **the verse states: “His iniquity shall be upon him.”** God states: **I said** that the sinner will be excised **only when his iniquity** remains **upon him.**


###### Sanhedrin 90b:20
[Sanhedrin 90b:20](https://torahapp.org/share/book/Sanhedrin/r/90b:20)

שָׁאֲלָה קְלֵיאוֹפַּטְרָא מַלְכְּתָא אֶת רַבִּי מֵאִיר. אָמְרָה: יָדַעְנָא דְּחָיִי שָׁכְבֵי, דִּכְתִיב ״וְיָצִיצוּ מֵעִיר כְּעֵשֶׂב הָאָרֶץ״. אֶלָּא כְּשֶׁהֵן עוֹמְדִין, עוֹמְדִין עֲרוּמִין אוֹ בִּלְבוּשֵׁיהֶן עוֹמְדִין? אֲמַר לַהּ: קַל וָחוֹמֶר מֵחִיטָּה. וּמָה חִיטָּה שֶׁנִּקְבְּרָה עֲרוּמָּה יוֹצְאָה בְּכַמָּה לְבוּשִׁין, צַדִּיקִים שֶׁנִּקְבָּרִים בִּלְבוּשֵׁיהֶן – עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
§ The Gemara relates: **Queen Cleopatra asked Rabbi Meir** a question. **She said: I know that the dead will live, as it is written: “And may they blossom out of the city like grass of the earth”** (Psalms 72:16). Just as grass grows, so too, the dead will come to life. **But when they arise,** will they **arise naked or** will **they arise with their garments?** Rabbi Meir **said to her:** It is derived ***a fortiori* from wheat. If wheat, which is buried naked,** meaning that the kernel is sown without the chaff, **emerges with several garments** of chaff, **all the more so** will **the righteous, who are buried with their garments,** arise with their garments.


###### Sanhedrin 90b:21
[Sanhedrin 90b:21](https://torahapp.org/share/book/Sanhedrin/r/90b:21)

אֲמַר לֵיהּ קֵיסָר לְרַבָּן גַּמְלִיאֵל: אָמְרִיתוּ דְּשָׁכְבֵי חָיִי. הָא הָווּ עַפְרָא, וְעַפְרָא מִי קָא חָיֵי?!

**William Davidson Edition - English:**
The Roman **emperor said to Rabban Gamliel: You say that the dead will live. Aren’t they dust? And does dust come to life?**