## Sanhedrin Daf 92a

###### Sanhedrin 92a:1
[Sanhedrin 92a:1](https://torahapp.org/share/book/Sanhedrin/r/92a:1)

יִקְּבֻהוּ לְאוֹם״, וְאֵין לְאוֹם אֶלָּא עוּבָּרִין, שֶׁנֶּאֱמַר: ״וּלְאֹם מִלְּאֹם יֶאֱמָץ״. וְאֵין קַבֹּה אֶלָּא קְלָלָה, שֶׁנֶּאֱמַר: ״מָה אֶקֹּב לֹא קַבֹּה אֵל״. וְאֵין בַּר אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״נַשְּׁקוּ בַר פֶּן יֶאֱנַף״.

**William Davidson Edition - English:**
**the people [*leom*] shall curse him [*yikkevuhu*],** but blessing shall be upon the head of one who provides” (Proverbs 11:26). **And** the term ***leom*** is referring to **nothing other than fetuses, as it is stated:** “Two nations are in your womb, and two peoples shall be separated from your bowels; **and the one *leom* shall overcome the other *leom*”** (Genesis 25:23). **And *kabbo*** is referring to **nothing other than curse, as it is stated** in the statement of Balaam: **“How can I curse one who is not cursed [*kabbo*] by God?”** (Numbers 23:8). **And *bar*** is referring to **nothing other than Torah, as it is stated: “Pay homage to *bar* lest He be angry”** (Psalms 2:12), i.e., observe the Torah to avoid God’s wrath.


###### Sanhedrin 92a:2
[Sanhedrin 92a:2](https://torahapp.org/share/book/Sanhedrin/r/92a:2)

עוּלָּא בַּר יִשְׁמָעֵאל אוֹמֵר: מְנַקְּבִין אוֹתוֹ כִּכְבָרָה. כְּתִיב הָכָא: ״יִקְּבֻהוּ לְאוֹם״, וּכְתִיב הָתָם: ״וַיִּקֹּב חֹר בְּדַלְתּוֹ״. וַאֲמַר אַבָּיֵי: כִּי אוּכְלָא דְקַצָּרֵי.

**William Davidson Edition - English:**
**Ulla bar Yishmael says: One perforates like a sieve** a person who withholds *halakha* from a student. **It is written here:** “He who withholds *bar*, **the people *yikkevuhu*”** (Proverbs 11:26), **and it is written there: “And he bored [*vayyikkov*] a hole in its lid of it”** (II Kings 12:10). **And Abaye says:** One perforates him **like a launderers’ utensil** used for sprinkling water on garments.


###### Sanhedrin 92a:3
[Sanhedrin 92a:3](https://torahapp.org/share/book/Sanhedrin/r/92a:3)

וְאִם לִמְּדוֹ, מָה שְׂכָרוֹ? אָמַר רָבָא אָמַר רַב שֵׁשֶׁת: זוֹכֶה לִבְרָכוֹת כְּיוֹסֵף, שֶׁנֶּאֱמַר: ״וּבְרָכָה לְרֹאשׁ מַשְׁבִּיר״. וְאֵין מַשְׁבִּיר אֶלָּא יוֹסֵף, שֶׁנֶּאֱמַר: ״וְיוֹסֵף הוּא [הַשַּׁלִּיט עַל הָאָרֶץ הוּא] הַמַּשְׁבִּיר לְכׇל עַם הָאָרֶץ״.

**William Davidson Edition - English:**
**And if one teaches** the student *halakha* rather than withholding it, **what is his reward? Rava says** that **Rav Sheshet says: He is privileged** to receive **blessings like Joseph, as it is stated** at the end of that verse: **“But blessing shall be upon the head of one who provides [*mashbir*]”** (Proverbs 11:26). **And *mashbir*** is referring to **no** one **other than Joseph, as it is stated: “And Joseph was the governor of the land, and he was the provider [*hamashbir*] to all the people of the land”** (Genesis 42:6).


###### Sanhedrin 92a:4
[Sanhedrin 92a:4](https://torahapp.org/share/book/Sanhedrin/r/92a:4)

אָמַר רַב שֵׁשֶׁת: כׇּל הַמְלַמֵּד תּוֹרָה בְּעוֹלָם הַזֶּה, זוֹכֶה וּמְלַמְּדָהּ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וּמַרְוֶה גַּם הוּא יוֹרֶה״.

**William Davidson Edition - English:**
**Rav Sheshet says: Anyone who teaches Torah in this world is privileged and teaches it in the World-to-Come, as it is stated: “And he who satisfies abundantly [*umarveh*] shall be satisfied himself [*yoreh*]”** (Proverbs 11:25). Rav Sheshet interprets the verse homiletically: By transposing the letters of the word *marveh*: *Mem*, *reish*, *vav*, *heh*, one arrives at the word *moreh*, meaning teaches. The verse means that one who teaches [*moreh*] will teach [*yoreh*] in the future as well.


###### Sanhedrin 92a:5
[Sanhedrin 92a:5](https://torahapp.org/share/book/Sanhedrin/r/92a:5)

אָמַר רָבָא: מִנַּיִין לִתְחִיַּית הַמֵּתִים מִן הַתּוֹרָה? שֶׁנֶּאֱמַר: ״יְחִי רְאוּבֵן וְאַל יָמֹת״. ״יְחִי רְאוּבֵן״ – בָּעוֹלָם הַזֶּה, ״וְאַל יָמֹת״ – לָעוֹלָם הַבָּא. רָבִינָא אָמַר מֵהָכָא: ״וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם״. רַב אָשֵׁי אָמַר מֵהָכָא: ״וְאַתָּה לֵךְ [לַקֵּץ] וְתָנוּחַ וְתַעֲמֹד לְגֹרָלְךָ לְקֵץ הַיָּמִין״.

**William Davidson Edition - English:**
The Gemara returns to the topic of the source for resurrection in the Torah. **Rava says: From where** is **resurrection of the dead** derived **from the Torah?** It is derived from a verse, **as it is stated: “Let Reuben live and not die,** in that his men become few” (Deuteronomy 33:6). This is interpreted: **“Let Reuben live” in this world “and not die” in the World-to-Come. Ravina says** that resurrection is derived **from here: “And many of those who sleep in the dust of the earth shall awaken, some to everlasting life, and some to reproaches and everlasting disgrace”** (Daniel 12:2). **Rav Ashi says** proof is derived **from here: “But go you your way until the end be; and you shall rest, and arise to your lot at the end of days”** (Daniel 12:13).


###### Sanhedrin 92a:6
[Sanhedrin 92a:6](https://torahapp.org/share/book/Sanhedrin/r/92a:6)

אָמַר רַבִּי אֶלְעָזָר: כׇּל פַּרְנָס שֶׁמַּנְהִיג אֶת הַצִּבּוּר בְּנַחַת, זוֹכֶה וּמַנְהִיגָם לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״כִּי מְרַחֲמָם יְנַהֲגֵם וְעַל מַבּוּעֵי מַיִם יְנַהֲלֵם״.

**William Davidson Edition - English:**
§ **Rabbi Elazar says: Any communal leader who leads the community calmly,** without anger and honestly, **is privileged and leads them in the World-to-Come, as it is stated: “For he that has compassion upon them will lead them, even by the springs of water shall he guide them”** (Isaiah 49:10). Just as he led them in this world, so too will he guide them in the World-to-Come.


###### Sanhedrin 92a:7
[Sanhedrin 92a:7](https://torahapp.org/share/book/Sanhedrin/r/92a:7)

וְאָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה דֵּעָה, שֶׁנִּיתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר ״כִּי אֵל דֵּעוֹת ה׳״.

**William Davidson Edition - English:**
The Gemara proceeds to cite additional statements of Rabbi Elazar relating to recommended conduct. **And Rabbi Elazar says: Great is knowledge, as it was placed between two letters,** two names of God, **as it is stated: “For a God of knowledge is the Lord”** (I Samuel 2:3).


###### Sanhedrin 92a:8
[Sanhedrin 92a:8](https://torahapp.org/share/book/Sanhedrin/r/92a:8)

וְאָמַר רַבִּי אֶלְעָזָר: גָּדוֹל מִקְדָּשׁ שֶׁנִּיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, שֶׁנֶּאֱמַר: ״פָּעַלְתָּ ה׳ מִקְּדָשׁ ה׳ כּוֹנְנוּ יָדֶיךָ״. מַתְקֵיף לַהּ רַב אַדָּא קַרְחִינָאָה: אֶלָּא מֵעַתָּה, גְּדוֹלָה נְקָמָה שֶׁנִּיתְּנָה בֵּין שְׁתֵּי אוֹתִיּוֹת, דִּכְתִיב: ״אֵל נְקָמוֹת ה׳ אֵל נְקָמוֹת הוֹפִיַע״!

**William Davidson Edition - English:**
**And Rabbi Elazar says: Great is the Holy Temple, as it** too **was placed between two letters,** two names of God, **as it is stated:** “The place in which to dwell that **You have made, Lord, the Temple, Lord, which Your hands have prepared”** (Exodus 15:17). **Rav Adda Karḥina’a objects to** the explanation that being placed between two names of God accords significance. **If that is so,** the same should hold true for vengeance. Shall one say: **Great** is **vengeance, as it was placed between two letters, as it is written: “God of vengeance, Lord, God of vengeance shine forth”** (Psalms 94:1)?


###### Sanhedrin 92a:9
[Sanhedrin 92a:9](https://torahapp.org/share/book/Sanhedrin/r/92a:9)

אֲמַר לֵיהּ: לְמִילְּתֵיהּ הָכִי נָמֵי, כִּדְעוּלָּא. דְּאָמַר עוּלָּא: שְׁתֵּי הוֹפָעָיוֹת הַלָּלוּ לָמָּה? אַחַת לְמִידָּה טוֹבָה, וְאַחַת לְמִדַּת פּוּרְעָנוּת.

**William Davidson Edition - English:**
Rabbi Elazar **said to him: In its context, indeed,** vengeance is great, **in accordance with** the statement **of Ulla. As Ulla says** with regard to **these two appearances:** “O Lord, God to Whom vengeance belongs; God to Whom vengeance belongs, appear” (Psalms 94:1), and: “He appeared from Mount Paran” (Deuteronomy 33:2), **why** are both necessary? **One,** the second verse, is necessary **for the attribute of** divine **good,** with which God gave the Torah at Sinai, **and one,** the first verse, is necessary **for the attribute of** divine **punishment,** with which God exacts vengeance against the enemies and oppressors of the Jewish people.


###### Sanhedrin 92a:10
[Sanhedrin 92a:10](https://torahapp.org/share/book/Sanhedrin/r/92a:10)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה, כְּאִילּוּ נִבְנָה בֵּית הַמִּקְדָּשׁ בְּיָמָיו, שֶׁזֶּה נִיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת, וְזֶה נִיתַּן בֵּין שְׁתֵּי אוֹתִיּוֹת.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **any person in whom there is knowledge,** it is **as though the Temple was built in his days, as this,** knowledge, **was placed between two letters and that,** the Temple, **was placed between two letters.**


###### Sanhedrin 92a:11
[Sanhedrin 92a:11](https://torahapp.org/share/book/Sanhedrin/r/92a:11)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ דֵּעָה, לְסוֹף מִתְעַשֵּׁר, שֶׁנֶּאֱמַר: ״וּבְדַעַת חֲדָרִים יִמָּלְאוּ כׇּל הוֹן יָקָר וְנָעִים״.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Any person in whom there is knowledge ultimately becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches”** (Proverbs 24:4).


###### Sanhedrin 92a:12
[Sanhedrin 92a:12](https://torahapp.org/share/book/Sanhedrin/r/92a:12)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁאֵין בּוֹ דֵּעָה אָסוּר לְרַחֵם עָלָיו, שֶׁנֶּאֱמַר: ״כִּי לֹא עַם בִּינוֹת הוּא עַל כֵּן לֹא יְרַחֲמֶנּוּ עֹשֵׂהוּ וְיֹצְרוֹ לֹא יְחֻנֶּנּוּ״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **any person in whom there is no knowledge, it is prohibited to have mercy upon him, as it is stated: “For it is a people of no understanding; therefore its Maker will have no mercy on them, and its Creator will show them no favor”** (Isaiah 27:11). If God has no mercy upon them, all the more so should people not show them mercy.


###### Sanhedrin 92a:13
[Sanhedrin 92a:13](https://torahapp.org/share/book/Sanhedrin/r/92a:13)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל הַנּוֹתֵן פִּיתּוֹ לְמִי שֶׁאֵין בּוֹ דֵּעָה, יִסּוּרִין בָּאִין עָלָיו, שֶׁנֶּאֱמַר: ״לַחְמְךָ יָשִׂימוּ מָזוֹר תַּחְתֶּיךָ אֵין תְּבוּנָה בּוֹ״. וְאֵין מָזוֹר אֶלָּא יִסּוּרִין, שֶׁנֶּאֱמַר: ״וַיַּרְא אֶפְרַיִם אֶת חׇלְיוֹ וִיהוּדָה אֶת מְזֹרוֹ״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **anyone who gives his bread to one without knowledge, afflictions befall him, as it is stated: “They who eat your bread will place *mazor* under you, in whom there is no discernment”** (Obadiah 1:7). **And *mazor*** means **nothing other than afflictions,** based on the parallel with another verse, **as it is stated: “And Ephraim saw his sickness and Judah his wound [*mezoro*]”** (Hosea 5:13). This indicates that one who gives his bread to one without discernment will ultimately fall ill.


###### Sanhedrin 92a:14
[Sanhedrin 92a:14](https://torahapp.org/share/book/Sanhedrin/r/92a:14)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל אָדָם שֶׁאֵין בּוֹ דֵּעָה, לְסוֹף גּוֹלֶה, שֶׁנֶּאֱמַר: ״לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת״.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Any person in whom there is no knowledge is ultimately exiled, as it is stated: “Therefore my people are exiled, for lack of knowledge”** (Isaiah 5:13).


###### Sanhedrin 92a:15
[Sanhedrin 92a:15](https://torahapp.org/share/book/Sanhedrin/r/92a:15)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל בַּיִת שֶׁאֵין דִּבְרֵי תוֹרָה נִשְׁמָעִים בּוֹ בַּלַּיְלָה, אֵשׁ אוֹכַלְתּוֹ, שֶׁנֶּאֱמַר: ״כׇּל חֹשֶׁךְ טָמוּן לִצְפּוּנָיו תְּאׇכְלֵהוּ אֵשׁ לֹא נֻפָּח יֵרַע שָׂרִיד בְּאׇהֳלוֹ״. אֵין שָׂרִיד אֶלָּא תַּלְמִיד חָכָם, שֶׁנֶּאֱמַר: ״וּבַשְּׂרִידִים אֲשֶׁר ה׳ קֹרֵא״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **any house in which there are no matters of Torah heard at night, the fire** of Gehenna **consumes it, as it is stated: “All darkness is laid up for his treasures, a fire not fanned shall consume him; it shall go ill with a *sarid* in his tent”** (Job 20:26). ***Sarid*** is referring to **no** one **but a Torah scholar, as it is stated: “And among the *seridim*, those whom the Lord shall call”** (Joel 3:5). A house that is dark at night and in which no Torah is heard will be consumed by a fire that does not require fanning with a bellows, the fire of Gehenna.


###### Sanhedrin 92a:16
[Sanhedrin 92a:16](https://torahapp.org/share/book/Sanhedrin/r/92a:16)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל שֶׁאֵינוֹ מְהַנֶּה תַּלְמִידֵי חֲכָמִים מִנְּכָסָיו, אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם, שֶׁנֶּאֱמַר: ״אֵין שָׂרִיד לְאׇכְלוֹ עַל כֵּן לֹא יָחִיל טוּבוֹ״. אֵין ״שָׂרִיד״ אֶלָּא תַּלְמִידֵי חֲכָמִים, שֶׁנֶּאֱמַר: ״וּבַשְּׂרִידִים אֲשֶׁר ה׳ קֹרֵא״.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Anyone who does not benefit Torah scholars from his property never sees a sign of blessing, as it is stated: “None of his food shall remain [*sarid*]; therefore his prosperity shall not endure”** (Job 20:21). ***Sarid*** is referring to **no** one **but Torah scholars, as it is stated: “And among the *seridim*, those whom the Lord shall call.”** No prosperity will come to one who does not share his food with a Torah scholar.


###### Sanhedrin 92a:17
[Sanhedrin 92a:17](https://torahapp.org/share/book/Sanhedrin/r/92a:17)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל שֶׁאֵינוֹ מְשַׁיֵּיר פַּת עַל שֻׁלְחָנוֹ, אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם, שֶׁנֶּאֱמַר: ״אֵין שָׂרִיד לְאׇכְלוֹ עַל כֵּן לֹא יָחִיל טוּבוֹ״.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Anyone who does not leave bread on his table** at the end of his meal indicating his gratitude to God for providing him more than enough **never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.”**


###### Sanhedrin 92a:18
[Sanhedrin 92a:18](https://torahapp.org/share/book/Sanhedrin/r/92a:18)

וְהָאָמַר רַבִּי אֶלְעָזָר: כׇּל הַמְשַׁיַּיר פְּתִיתִים עַל שֻׁלְחָנוֹ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״הָעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ״! לָא קַשְׁיָא: הָא דְּאִיכָּא שְׁלֵימָה בַּהֲדֵיהּ, הָא דְּלֵיכָּא שְׁלֵימָה בַּהֲדֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t Rabbi Elazar say:** With regard to **anyone who leaves pieces** of bread **on his table, it is as if he worships idols, as it is stated: “Who prepare a table for Fortune [*Gad*] and offer blended wine for Destiny”** (Isaiah 65:11). The people would leave pieces of bread on the table as an offering to the constellation *Gad*, which they believed influences the fortune of the home. This practice was a form of idol worship. The Gemara answers: This apparent contradiction is **not difficult: This** case, where leaving pieces of bread is a form of idol worship, applies **when there is a whole** loaf together **with** the pieces, as the addition of the pieces is clearly for idol worship; **that** case, where failure to leave bread on the table is criticized, applies **when there is no whole** loaf together **with** the pieces.


###### Sanhedrin 92a:19
[Sanhedrin 92a:19](https://torahapp.org/share/book/Sanhedrin/r/92a:19)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל הַמַּחְלִיף בְּדִיבּוּרוֹ כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. כְּתִיב הָכָא: ״וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ״, וּכְתִיב הָתָם: ״הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **anyone who amends** the truth **in his speech, it is as though he worships idols.** As, **it is written here,** in the verse where Jacob sought to resist taking his father’s blessing from Esau: **“And I shall seem to him a deceiver [*metate’a*]”** (Genesis 27:12), **and it is written there** with regard to idol worship: **“They are vanity, the work of deception [*tatuim*]”** (Jeremiah 10:15).


###### Sanhedrin 92a:20
[Sanhedrin 92a:20](https://torahapp.org/share/book/Sanhedrin/r/92a:20)

וְאָמַר רַבִּי אֶלְעָזָר: כׇּל הַמִּסְתַּכֵּל בְּעֶרְוָה, קַשְׁתּוֹ נִנְעֶרֶת, שֶׁנֶּאֱמַר: ״עֶרְיָה תֵעוֹר קַשְׁתֶּךָ״.

**William Davidson Edition - English:**
**And Rabbi Elazar says:** With regard to **anyone who looks at nakedness [*erva*], his bow is emptied,** i.e., he will be robbed of his potency, **as it is stated: “Your bow is stripped bare [*erya*]”** (Habakkuk 3:9).


###### Sanhedrin 92a:21
[Sanhedrin 92a:21](https://torahapp.org/share/book/Sanhedrin/r/92a:21)

וְאָמַר רַבִּי אֶלְעָזָר: לְעוֹלָם הָוֵי קָבֵל וְקַיָּים. אָמַר רַבִּי זֵירָא: אַף אֲנַן נָמֵי תְּנֵינָא, בַּיִת אָפֵל אֵין פּוֹתְחִין לוֹ חַלּוֹנוֹת לִרְאוֹת נִגְעוֹ. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Forever be in the dark,** i.e., anonymous, **and** you will continue to **exist. Rabbi Zeira says: We learn** a similar idea in a mishna **as well** (*Nega’im* 2:3): In **a dark house, one does not open windows to** illuminate **it** in order **to see** whether or not **its** blemish is **leprosy,** and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: **Conclude from** that mishna that this is so.


###### Sanhedrin 92a:22
[Sanhedrin 92a:22](https://torahapp.org/share/book/Sanhedrin/r/92a:22)

אָמַר רַבִּי טָבִי אָמַר רַבִּי יֹאשִׁיָּה: מַאי דִּכְתִיב ״שְׁאוֹל וְעֹצֶר רָחַם אֶרֶץ לֹא שָׂבְעָה מַּיִם״? וְכִי מָה עִנְיַן שְׁאוֹל אֵצֶל רֶחֶם? אֶלָּא לוֹמַר לְךָ: מָה רֶחֶם מַכְנִיס וּמוֹצִיא, אַף שְׁאוֹל מַכְנִיס וּמוֹצִיא.

**William Davidson Edition - English:**
§ The Gemara returns to the topic of the source for resurrection in the Torah. **Rabbi Tavi says** that **Rabbi Yoshiya says: What** is the meaning of that **which is written:** “There are three that are never satisfied…**the grave, and the barren womb, and earth that does not receive sufficient water”** (Proverbs 30:15–16)? **And what does a grave have to do with a womb? Rather,** they are juxtaposed **to say to you: Just as a womb takes in and gives forth, so too a grave takes in and** also **gives forth,** with the resurrection of the dead.


###### Sanhedrin 92a:23
[Sanhedrin 92a:23](https://torahapp.org/share/book/Sanhedrin/r/92a:23)

וַהֲלֹא דְּבָרִים קַל וְחוֹמֶר: וּמָה רֶחֶם שֶׁמַּכְנִיסִין בּוֹ בַּחֲשַׁאי, מוֹצִיאִין מִמֶּנּוּ בְּקוֹלֵי קוֹלוֹת; שְׁאוֹל שֶׁמַּכְנִיסִין בּוֹ בְּקוֹלוֹת, אֵינוֹ דִּין שֶׁמּוֹצִיאִין מִמֶּנּוּ בְּקוֹלֵי קוֹלוֹת? מִיכָּן תְּשׁוּבָה לָאוֹמְרִין: אֵין תְּחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**William Davidson Edition - English:**
**And are** these **matters not** inferred ***a fortiori*: If** with regard to **a womb, into which one introduces** the embryo **in secret, one removes** the baby **from it** accompanied **by** the **loud sounds** of the woman crying out during childbirth, then with regard to **the grave, into which one introduces** the corpse **with sounds** of wailing and mourning the dead, **is it not right that one removes** from it the resurrected dead accompanied **by** the **loud sounds** of the resurrected multitudes? **From here** there is **a response to** those who **say: There is no resurrection of the dead** derived **from the Torah.**


###### Sanhedrin 92a:24
[Sanhedrin 92a:24](https://torahapp.org/share/book/Sanhedrin/r/92a:24)

תָּנָא דְּבֵי אֵלִיָּהוּ: צַדִּיקִים שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחְיוֹתָן אֵינָן חוֹזְרִין לַעֲפָרָן, שֶׁנֶּאֱמַר: ״וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַים קָדוֹשׁ יֵאָמֶר לוֹ כׇּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלָיִם״. מָה קָדוֹשׁ לְעוֹלָם קַיָּים – אַף הֵם לְעוֹלָם קַיָּימִין.

**William Davidson Edition - English:**
**The school of Eliyahu taught: The righteous whom the Holy One, Blessed be He, is destined to resurrect do not return to their dust, as it is stated: “And it shall come to pass, that he who remains in Zion and he who remains in Jerusalem shall be called holy, anyone who is written unto life in Jerusalem”** (Isaiah 4:3). **Just as** the **Holy One exists forever, so too will they exist forever.**