## Sanhedrin Daf 91b

###### Sanhedrin 91b:1
[Sanhedrin 91b:1](https://torahapp.org/share/book/Sanhedrin/r/91b:1)

בַּכּוּרוֹת נָאוֹת, וְהוֹשִׁיב בּוֹ שְׁנֵי שׁוֹמְרִים: אֶחָד חִיגֵּר וְאֶחָד סוֹמֵא. אָמַר לוֹ חִיגֵּר לַסּוֹמֵא: בַּכּוּרוֹת נָאוֹת אֲנִי רוֹאֶה בַּפַּרְדֵּס. בֹּא וְהַרְכִּיבֵנִי וּנְבִיאֵם לְאׇכְלָם. רָכַב חִיגֵּר עַל גַּבֵּי סוֹמֵא, וֶהֱבִיאוּם וַאֲכָלוּם.

**William Davidson Edition - English:**
**fine first fruits** of a fig tree, **and he stationed two guards in** the orchard, **one lame,** who was unable to walk, **and one blind.** Neither was capable of reaching the fruit on the trees in the orchard without the assistance of the other. **The lame** person **said to the blind** person: **I see fine first fruits** of a fig tree **in the orchard; come and place me** upon your shoulders. I will guide you to the tree, **and we will bring** the figs **to eat them. The lame** person **rode upon** the shoulders of **the blind** person **and they brought** the figs **and ate them.**


###### Sanhedrin 91b:2
[Sanhedrin 91b:2](https://torahapp.org/share/book/Sanhedrin/r/91b:2)

לְיָמִים בָּא בַּעַל פַּרְדֵּס. אָמַר לָהֶן: בַּכּוּרוֹת נָאוֹת הֵיכָן הֵן? אָמַר לוֹ חִיגֵּר: כְּלוּם יֵשׁ לִי רַגְלַיִם לְהַלֵּךְ בָּהֶן? אָמַר לוֹ סוֹמֵא: כְּלוּם יֵשׁ לִי עֵינַיִם לִרְאוֹת? מָה עָשָׂה? הִרְכִּיב חִיגֵּר עַל גַּבֵּי סוֹמֵא, וְדָן אוֹתָם כְּאֶחָד.

**William Davidson Edition - English:**
**Sometime** later **the owner of the orchard came** to the orchard. **He said to** the guards: **The fine first fruits** of a fig tree that were in the orchard, **where are they? The lame** person **said: Do I have any legs with which** I would be able **to walk** and take the figs? **The blind** person **said: Do I have any eyes** with which I would be able **to see** the way to the figs? **What did** the owner of the orchard **do? He placed the lame** person **upon** the shoulders of **the blind** person just as they did when they stole the figs, **and he judged them as one.**


###### Sanhedrin 91b:3
[Sanhedrin 91b:3](https://torahapp.org/share/book/Sanhedrin/r/91b:3)

אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מֵבִיא נְשָׁמָה וְזוֹרְקָהּ בַּגּוּף, וְדָן אוֹתָם כְּאֶחָד, שֶׁנֶּאֱמַר: ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל וְאֶל הָאָרֶץ לָדִין עַמּוֹ״. ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל״ – זוֹ נְשָׁמָה, ״וְאֶל הָאָרֶץ לָדִין עַמּוֹ״ – זֶה הַגּוּף.

**William Davidson Edition - English:**
**So too, the Holy One, Blessed be He, brings the soul** on the day of judgment **and casts it** back **into the body,** as they were when they sinned, **and He judges them as one, as it is stated: “He calls to the heavens above and to the earth that He may judge His people”** (Psalms 50:4). **“He calls to the heavens above”; this is the soul,** which is heavenly. **“And to the earth that He may judge His people”; this is the body,** which is earthly.


###### Sanhedrin 91b:4
[Sanhedrin 91b:4](https://torahapp.org/share/book/Sanhedrin/r/91b:4)

אֲמַר לֵיהּ אַנְטוֹנִינוּס לְרַבִּי: מִפְּנֵי מָה חַמָּה יוֹצְאָה בַּמִּזְרָח וְשׁוֹקַעַת בְּמַעֲרָב? אֲמַר לֵיהּ: אִי הֲוָה אִיפְּכָא נָמֵי הָכִי הֲוָה אָמְרַתְּ לִי. אֲמַר לֵיהּ, הָכִי קָאָמֵינָא לָךְ: מִפְּנֵי מָה שׁוֹקַעַת בַּמַּעֲרָב?

**William Davidson Edition - English:**
The Gemara relates another exchange. **Antoninos said to Rabbi** Yehuda HaNasi: **For what** reason **does the sun emerge in the east and set in the west?** Rabbi Yehuda HaNasi **said to him: If it were the reverse, you would have also said that to me,** as the sun must emerge from one direction and set in the other. Antoninos **said to him: This is what I am saying to you: For what** reason **does** the sun **set in the west** and not occasionally deviate and set elsewhere?


###### Sanhedrin 91b:5
[Sanhedrin 91b:5](https://torahapp.org/share/book/Sanhedrin/r/91b:5)

אֲמַר לֵיהּ: כְּדֵי לִיתֵּן שָׁלוֹם לְקוֹנָהּ, שֶׁנֶּאֱמַר ״וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים״. אֲמַר לֵיהּ: וְתֵיתֵי עַד פַּלְגָא דְרָקִיעַ, וְתִתֵּן שְׁלָמָא, וְתֵיעוֹל! מִשּׁוּם פּוֹעֲלִים וּמִשּׁוּם עוֹבְרֵי דְרָכִים.

**William Davidson Edition - English:**
Rabbi Yehuda HaNasi **said to him:** The sun always sets in the west **in order to greet its Creator, as it is stated: “And the hosts of heaven worship You”** (Nehemiah 9:6). Setting is a form of worship; it is as though the sun is bowing to God. The Divine Presence rests in the west, as is evident from the fact that the Holy of Holies in the Temple, in which the Ark, the resting place of the Divine Presence, is located in the west. Antoninos **said to him:** If so, **let** the sun **come until the midpoint of the sky,** set slightly **and greet** its Creator, and return **and enter** its place of origin in the east and set there. Rabbi Yehuda HaNasi answered him: The sun sets in the west **due to workers and due to travelers,** as, if the sun did not proceed from east to west with the light of day gradually waning, they would not know that it is time to return home or to find an inn.


###### Sanhedrin 91b:6
[Sanhedrin 91b:6](https://torahapp.org/share/book/Sanhedrin/r/91b:6)

וְאָמַר לוֹ אַנְטוֹנִינוּס לְרַבִּי: נְשָׁמָה מֵאֵימָתַי נִיתְּנָה בָּאָדָם, מִשְּׁעַת פְּקִידָה אוֹ מִשְּׁעַת יְצִירָה? אָמַר לוֹ: מִשְּׁעַת יְצִירָה. אָמַר לוֹ: אֶפְשָׁר חֲתִיכָה שֶׁל בָּשָׂר עוֹמֶדֶת שְׁלֹשָׁה יָמִים בְּלֹא מֶלַח וְאֵינָהּ מַסְרַחַת? אֶלָּא מִשְּׁעַת פְּקִידָה. אָמַר רַבִּי: דָּבָר זֶה לִמְּדַנִי אַנְטוֹנִינוּס, וּמִקְרָא מְסַיְּיעוֹ שֶׁנֶּאֱמַר ״וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי״.

**William Davidson Edition - English:**
**And Antoninos said to Rabbi** Yehuda HaNasi: **From when is** the **soul placed in a person?** Is it **from the moment of conception or from the moment of** the **formation** of the embryo, forty days after conception? Rabbi Yehuda HaNasi **said to him:** It is **from the moment of** the **formation** of the embryo. Antoninos **said to him:** That is inconceivable. Is it **possible** that **a piece of meat** could **stand** for even **three days without salt** as a preservative **and** would **not rot?** The embryo could not exist for forty days without a soul. **Rather,** the soul is placed in man **from the moment of conception. Rabbi** Yehuda HaNasi **said: Antoninos taught me this matter, and** there is **a verse** that **supports him, as it is stated: “And Your Providence [*pekudatekha*] has preserved my spirit”** (Job 10:12) indicating that it is from the moment of conception [*pekida*] that the soul is preserved within a person.


###### Sanhedrin 91b:7
[Sanhedrin 91b:7](https://torahapp.org/share/book/Sanhedrin/r/91b:7)

וְאָמַר לוֹ אַנְטוֹנִינוּס לְרַבִּי: מֵאֵימָתַי יֵצֶר הָרָע שׁוֹלֵט בָּאָדָם, מִשְּׁעַת יְצִירָה אוֹ מִשְּׁעַת יְצִיאָה? אָמַר לוֹ: מִשְּׁעַת יְצִירָה. אָמַר לוֹ: אִם כֵּן, בּוֹעֵט בִּמְעֵי אִמּוֹ וְיוֹצֵא! אֶלָּא מִשְּׁעַת יְצִיאָה. אָמַר רַבִּי: דָּבָר זֶה לִמְּדַנִי אַנְטוֹנִינוּס, וּמִקְרָא מְסַיְּיעוֹ, שֶׁנֶּאֱמַר: ״לַפֶּתַח חַטָּאת רֹבֵץ״.

**William Davidson Edition - English:**
**And Antoninos said to Rabbi** Yehuda HaNasi: **From when does the evil inclination dominate a person?** Is it **from the moment of** the **formation** of the embryo **or from the moment of emergence** from the womb? Rabbi Yehuda HaNasi **said to him:** It is **from the moment of** the **formation** of the embryo. Antoninos **said to him: If so,** the evil inclination would cause the fetus to **kick his mother’s innards and emerge** from the womb. **Rather, the evil inclination dominates a person from the moment of emergence** from the womb. **Rabbi** Yehuda HaNasi **said: Antoninos taught me this matter, and** there is **a verse** that **supports him, as it is stated: “Sin crouches at the entrance”** (Genesis 4:7), indicating that it is from the moment of birth, when the newborn emerges from the entrance of his mother’s womb, that the evil inclination lurks.


###### Sanhedrin 91b:8
[Sanhedrin 91b:8](https://torahapp.org/share/book/Sanhedrin/r/91b:8)

רֵישׁ לָקִישׁ רָמֵי: כְּתִיב ״בָּם עִוֵּר וּפִסֵּחַ הָרָה וְיֹלֶדֶת יַחְדָּיו״, וּכְתִיב ״אָז יְדַלֵּג כָּאַיָּל פִּסֵּחַ וְתָרֹן לְשׁוֹן אִלֵּם כִּי נִבְקְעוּ בַמִּדְבָּר מַיִם וּנְחָלִים בָּעֲרָבָה״. הָא כֵּיצַד? עוֹמְדִין בְּמוּמָן וּמִתְרַפְּאִין.

**William Davidson Edition - English:**
§ **Reish Lakish raises a contradiction** between two verses written with regard to the resurrection of the dead. **It is written:** “I will bring them from the north country and gather them from the ends of the earth, **and with them the blind and the lame, the woman with child and the woman giving birth together”** (Jeremiah 31:7), indicating that at the end of days there will still be people with physical defects. **And it is written: “Then shall the lame man leap as a deer and the tongue of the mute sing; for in the wilderness shall waters break out, and streams in the desert”** (Isaiah 35:6), indicating that at the end of days there will be no people with physical defects. **How so?** When resurrected, the dead **will arise** still afflicted **with their defects, and** they **will** then **be healed.**


###### Sanhedrin 91b:9
[Sanhedrin 91b:9](https://torahapp.org/share/book/Sanhedrin/r/91b:9)

עוּלָּא רָמֵי: כְּתִיב ״בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה ה׳ דִּמְעָה מֵעַל כׇּל פָּנִים״, וּכְתִיב ״כִּי הַנַּעַר בֶּן מֵאָה שָׁנָה יָמוּת לֹא יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים״. לָא קַשְׁיָא: כָּאן – בְּיִשְׂרָאֵל, כָּאן – בְּאוּמּוֹת הָעוֹלָם. וְאוּמּוֹת הָעוֹלָם מַאי בָּעוּ הָתָם? הָנָךְ דִּכְתִיב בְּהוּ ״וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם וּבְנֵי נֵכָר אִכָּרֵיכֶם וְכֹרְמֵיכֶם״.

**William Davidson Edition - English:**
**Ulla raises a contradiction. It is written: “He will swallow death forever; and the Lord** God **will wipe tears from all faces”** (Isaiah 25:8), indicating that death will no longer exist at the end of days. **And it is written: “There shall be no more an infant a few days old then…for the youngest shall die one hundred years old”** (Isaiah 65:20). The Gemara answers that this contradiction is **not difficult.** The verse **here,** in Isaiah chapter 25, is written **with regard to the Jewish people,** who will live forever after resurrection; the verse **there,** in Isaiah chapter 65, is written **with regard to gentiles,** who will ultimately die after an extremely long life. The Gemara asks: **And what do gentiles seek,** i.e., why will they merit to live, in **that** era? The Gemara answers that the verse is referring to **those** gentiles **about whom it is written: “And strangers shall stand and feed your flocks, and aliens shall be your plowmen and vinedressers”** (Isaiah 61:5).


###### Sanhedrin 91b:10
[Sanhedrin 91b:10](https://torahapp.org/share/book/Sanhedrin/r/91b:10)

רַב חִסְדָּא רָמֵי: כְּתִיב ״וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה כִּי מָלַךְ ה׳ צְבָאוֹת״, וּכְתִיב ״וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם כְּאוֹר שִׁבְעַת הַיָּמִים״. לָא קַשְׁיָא: כָּאן לִימוֹת הַמָּשִׁיחַ, כָּאן לָעוֹלָם הַבָּא.

**William Davidson Edition - English:**
**Rav Ḥisda raises a contradiction. It is written: “Then the moon shall be confounded and the sun ashamed, when the Lord of hosts will reign** in Mount Zion and in Jerusalem, and before His elders shall be His glory” (Isaiah 24:23), indicating that the sun and the moon will no longer shine at the end of days. **And it is written: “And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days”** (Isaiah 30:26), indicating that the sun and the moon will exist then and they will shine more brightly. The Gemara answers that this is **not difficult.** The verse **here,** in Isaiah chapter 30, is written with regard **to the days of the Messiah,** when the sun and moon will shine more brightly; the verse **there,** in Isaiah chapter 24, is written with regard **to the World-to-Come,** when the only light will be the light of God.


###### Sanhedrin 91b:11
[Sanhedrin 91b:11](https://torahapp.org/share/book/Sanhedrin/r/91b:11)

וְלִשְׁמוּאֵל, דְּאָמַר: אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁיעְבּוּד גָּלִיּוֹת בִּלְבַד, לָא קַשְׁיָא: כָּאן בְּמַחֲנֵה צַדִּיקִים, כָּאן בְּמַחֲנֵה שְׁכִינָה.

**William Davidson Edition - English:**
The Gemara asks: **And according to Shmuel, who says: The difference between this world and the messianic era is only subjugation of the exiles,** as during that era the Jewish people will be freed from that subjugation, how is the contradiction resolved? The Gemara answers that even according to Shmuel this contradiction is **not difficult.** The verse **here,** in Isaiah chapter 30, is written with regard to the light **in the camp of the righteous;** the verse **there,** in Isaiah chapter 24, the verse is written with regard **to the camp of the Divine Presence,** when the only light will be the light of God.


###### Sanhedrin 91b:12
[Sanhedrin 91b:12](https://torahapp.org/share/book/Sanhedrin/r/91b:12)

רָבָא רָמֵי: כְּתִיב ״אֲנִי אָמִית וַאֲחַיֶּה״, וּכְתִיב ״מָחַצְתִּי וַאֲנִי אֶרְפָּא״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מַה שֶּׁאֲנִי מֵמִית – אֲנִי מְחַיֶּה, וַהֲדַר מַה שֶּׁמָּחַצְתִּי – וַאֲנִי אֶרְפָּא.

**William Davidson Edition - English:**
**Rava raises a contradiction. It is written: “I will kill and I will bring to life”** (Deuteronomy 32:39), indicating that God is capable of reviving the dead. **And it is written** immediately afterward: **“I wounded and I will heal,”** which indicates that God will only heal the wounded. Rather, it should be understood: **The Holy One, Blessed be He, is saying: What I kill, I bring to life,** indicating that God revives the dead. **And then what I wounded, I will heal.**


###### Sanhedrin 91b:13
[Sanhedrin 91b:13](https://torahapp.org/share/book/Sanhedrin/r/91b:13)

תָּנוּ רַבָּנַן: ״אֲנִי אָמִית וַאֲחַיֶּה״ – יָכוֹל שֶׁתְּהֵא מִיתָה בְּאֶחָד וְחַיִּים בְּאֶחָד, כְּדֶרֶךְ שֶׁהָעוֹלָם נוֹהֵג? תַּלְמוּד לוֹמַר: ״מָחַצְתִּי וַאֲנִי אֶרְפָּא״ – מָה מְחִיצָה וּרְפוּאָה בְּאֶחָד, אַף מִיתָה וְחַיִּים בְּאֶחָד. מִיכָּן תְּשׁוּבָה לָאוֹמְרִין אֵין תְּחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita* with regard to the verse: **“I will kill and I will bring to life.”** One **might** have thought that it means **that there will be death** for **one** person **and life** for **one** other **person, in the** typical **manner that the world operates.** Therefore, **the verse states: “I wounded and I will heal.” Just as wounding and healing** take place **in one** person, **so too, death and** bringing back to **life** take place **in one** person. **From here** there is **a response to** those who **say** that **there is no resurrection of the dead** derived **from the Torah.**


###### Sanhedrin 91b:14
[Sanhedrin 91b:14](https://torahapp.org/share/book/Sanhedrin/r/91b:14)

תַּנְיָא, אָמַר רַבִּי מֵאִיר: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה׳״. ״שָׁר״ לֹא נֶאֱמַר, אֶלָּא ״יָשִׁיר״ – מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה. כַּיּוֹצֵא בַּדָּבָר, אַתָּה אוֹמֵר: ״אָז יִבְנֶה יְהוֹשֻׁעַ מִזְבֵּחַ לַה׳״. ״בָּנָה״ לֹא נֶאֱמַר, אֶלָּא ״יִבְנֶה״ – מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Meir said: From where** is **resurrection of the dead** derived **from the Torah?** It is derived from a verse, **as it is stated: “Then Moses and the children of Israel will sing this song to the Lord”** (Exodus 15:1). It **is not stated: Sang,** in the verse; **rather,** the term **“they will sing”** is stated, indicating that Moses will come back to life and sing the song in the future. **From here** it is proved that **resurrection of the dead** is derived **from the Torah. On a similar note, you** can **say: “Then Joshua will build an altar to the Lord** God of Israel on Mount Ebal” (Joshua 8:30). It **is not stated: Built,** in the verse; **rather,** the term **“will build”** is stated. **From here, resurrection of the dead** is derived **from the Torah.**


###### Sanhedrin 91b:15
[Sanhedrin 91b:15](https://torahapp.org/share/book/Sanhedrin/r/91b:15)

אֶלָּא מֵעַתָּה, ״אָז יִבְנֶה שְׁלֹמֹה בָּמָה לִכְמוֹשׁ שִׁקֻּץ מוֹאָב״, הָכִי נָמֵי דְּיִבְנֶה? אֶלָּא מַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ בָּנָה.

**William Davidson Edition - English:**
The Gemara challenges: **If that is so,** then in the verse: **“Then Solomon will build an altar for Chemosh the abomination of Moab”** (I Kings 11:7), does this **also** mean that Solomon **will build** in the future? Rather, the use of the future tense here should be understood differently. Solomon did not build an altar to the idol; **rather,** the use of the future tense teaches that **the verse ascribes him** blame **as though he built it,** since he did not prevent his wives from doing so. Therefore, no proof for the resurrection of the dead may be cited from this verse.


###### Sanhedrin 91b:16
[Sanhedrin 91b:16](https://torahapp.org/share/book/Sanhedrin/r/91b:16)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה״. ״הִילְּלוּךְ״ לֹא נֶאֱמַר, אֶלָּא ״יְהַלְלוּךָ״ – מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה. וְאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הָאוֹמֵר שִׁירָה בְּעוֹלָם הַזֶּה זוֹכֶה וְאוֹמְרָהּ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה״.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi says: From where** is **resurrection of the dead** derived **from the Torah?** It is derived from a verse, **as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah”** (Psalms 84:5). It **is not stated: They praised you,** in the verse; **rather,** the term **“they will praise you”** is stated. **From here, resurrection of the dead** is derived **from the Torah. And Rabbi Yehoshua ben Levi says: Anyone who recites song** to God **in this world is privileged and recites it in the World-to-Come, as it is stated: “Happy are they who dwell in Your house; they will yet praise You, Selah.”**


###### Sanhedrin 91b:17
[Sanhedrin 91b:17](https://torahapp.org/share/book/Sanhedrin/r/91b:17)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ וְגוֹ״. ״רִינְּנוּ״ לֹא נֶאֱמַר, אֶלָּא ״יְרַנֵּנוּ״ – מִכָּאן לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה. וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: עֲתִידִין כׇּל הַנְּבִיאִים כּוּלָּן אוֹמְרִים שִׁירָה בְּקוֹל אֶחָד, שֶׁנֶּאֱמַר: ״קוֹל צֹפַיִךְ נָשְׂאוּ קוֹל יַחְדָּו יְרַנֵּנוּ״.

**William Davidson Edition - English:**
**Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: From where** is **resurrection of the dead** derived **from the Torah?** It is derived from a verse, **as it is stated: “Your watchmen, they raise the voice; together shall they sing,** for they shall see eye to eye the Lord returning to Zion” (Isaiah 52:8). It **is not stated: They sang,** in the verse; **rather,** the term “together **shall they sing”** is stated. **From here resurrection of the dead** is derived **from the Torah. And Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: All the prophets are all destined to recite song in one voice, as it is stated: “Your watchmen, they raise the voice; together shall they sing.”**


###### Sanhedrin 91b:18
[Sanhedrin 91b:18](https://torahapp.org/share/book/Sanhedrin/r/91b:18)

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמּוֹנֵעַ הֲלָכָה מִפִּי תַלְמִיד, כְּאִילּוּ גּוֹזְלוֹ מִנַּחֲלַת אֲבוֹתָיו, שֶׁנֶּאֱמַר: ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב״. מוֹרָשָׁה הִיא לְכׇל יִשְׂרָאֵל מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית. אָמַר רַב חָנָא בַּר בִּיזְנָא אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: כׇּל הַמּוֹנֵעַ הֲלָכָה מִפִּי תַּלְמִיד, אֲפִילּוּ עוּבָּרִין שֶׁבִּמְעֵי אִמָּן מְקַלְּלִין אוֹתוֹ, שֶׁנֶּאֱמַר: ״מֹנֵעַ בָּר

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says:** With regard to **anyone who withholds *halakha* from** being studied by **the mouth of a student** who seeks to study Torah, **it is as though he robs him of the inheritance of his ancestors, as it is stated: “Moses commanded us the Torah, an inheritance of the congregation of Jacob”** (Deuteronomy 33:4), indicating that the Torah **is an inheritance for all of the Jewish people from the six days of Creation. Rav Ḥana bar Bizna says** that **Rabbi Shimon Ḥasida says:** With regard to **anyone who withholds *halakha* from** being studied by **the mouth of a student** who seeks to study Torah, **even fetuses in their mother’s womb curse him, as it is stated: “He who withholds *bar*,**