## Sanhedrin Daf 99a

###### Sanhedrin 99a:1
[Sanhedrin 99a:1](https://torahapp.org/share/book/Sanhedrin/r/99a:1)

וְהַיְינוּ דַּאֲמַר לֵיהּ הָהוּא מִינָא לְרַבִּי אֲבָהוּ: אֵימָתַי אָתֵי מָשִׁיחַ? אָמַר לֵיהּ: לְכִי חָפֵי לְהוּ חֲשׁוֹכָא לְהָנְהוּ אִינָשֵׁי. אֲמַר לֵיהּ: מֵילָט קָא לָיְיטַתְּ לִי? אֲמַר לֵיהּ: קְרָא כְּתִיב, ״כִּי הִנֵּה הַחֹשֶׁךְ יְכַסֶּה אֶרֶץ וַעֲרָפֶל לְאֻמִּים וְעָלַיִךְ יִזְרַח ה׳ וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה״.

**William Davidson Edition - English:**
**And that is** the background for the following exchange, **as a certain heretic said to Rabbi Abbahu: When will** the **Messiah come?** Rabbi Abbahu **said to him:** He will come **when the darkness will enshroud these people,** i.e., you. The heretic **said to him:** Are **you cursing me** for no reason? Rabbi Abbahu **said to him,** I am merely relating to you **a verse** that **is written: “For behold, the darkness shall cover the earth, and fog the peoples; but the Lord shall shine upon you, and His glory shall be seen upon you”** (Isaiah 60:2).


###### Sanhedrin 99a:2
[Sanhedrin 99a:2](https://torahapp.org/share/book/Sanhedrin/r/99a:2)

תַּנְיָא: רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְמוֹת הַמָּשִׁיחַ אַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר ״אַרְבָּעִים שָׁנָה אָקוּט בְּדוֹר״. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, שִׁבְעִים שָׁנָה, שֶׁנֶּאֱמַר ״וְהָיָה בַּיּוֹם הַהוּא וְנִשְׁכַּחַת צֹר שִׁבְעִים שָׁנָה כִּימֵי מֶלֶךְ אֶחָד״. אֵיזֶהוּ מֶלֶךְ מְיוּחָד? הֱוֵי אוֹמֵר: זֶה מָשִׁיחַ.

**William Davidson Edition - English:**
§ **It is taught** in a *baraita*: **Rabbi Eliezer says: The messianic era will be forty years** long, **as it is stated: “Forty years will I strive with the generation”** (Psalms 95:10). The forty years of strife with the gentiles will be followed by the glory days of the Messiah. **Rabbi Elazar ben Azarya says:** The messianic era will last **seventy years, as it is stated: “And it shall come to pass on that day, that Tyre shall be forgotten seventy years, according to the days of one king”** (Isaiah 23:15). In this context, one [*eḥad*], means unique [*meyuḥad*]. **Which is** the **unique king? You must say** that **this is** a reference to the **Messiah.**


###### Sanhedrin 99a:3
[Sanhedrin 99a:3](https://torahapp.org/share/book/Sanhedrin/r/99a:3)

רַבִּי אוֹמֵר: שְׁלֹשָׁה דּוֹרוֹת, שֶׁנֶּאֱמַר: ״יִירָאוּךָ עִם שָׁמֶשׁ וְלִפְנֵי יָרֵחַ דּוֹר דּוֹרִים״. רַבִּי הִילֵּל אוֹמֵר: אֵין לָהֶם מָשִׁיחַ לְיִשְׂרָאֵל, שֶׁכְּבָר אֲכָלוּהוּ בִּימֵי חִזְקִיָּה.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says:** The messianic era will last **three generations, as it is stated: “May they fear You as long as the sun and moon endure, throughout the generations [*dor dorim*]”** (Psalms 72:5). *Dor* is singular and *dorim* is plural, for a total of three generations. **Rabbi Hillel says: There is no Messiah** coming **for the Jewish people, as they already ate** from **him,** as all the prophecies relating to the Messiah were already fulfilled, **during the days of Hezekiah.**


###### Sanhedrin 99a:4
[Sanhedrin 99a:4](https://torahapp.org/share/book/Sanhedrin/r/99a:4)

אָמַר רַב יוֹסֵף: שְׁרָא לֵיהּ מָרֵיהּ לְרַבִּי הִילֵּל. חִזְקִיָּה אֵימַת הֲוָה? בְּבַיִת רִאשׁוֹן! וְאִילּוּ זְכַרְיָה קָא מִתְנַבֵּי בְּבַיִת שֵׁנִי, וְאָמַר: ״גִּילִי מְאֹד בַּת צִיּוֹן הָרִיעִי בַּת יְרוּשָׁלִַים הִנֵּה מַלְכֵּךְ יָבוֹא לָךְ צַדִּיק וְנוֹשָׁע הוּא עָנִי וְרֹכֵב עַל חֲמוֹר וְעַל עַיִר בֶּן אֲתֹנוֹת״.

**William Davidson Edition - English:**
**Rav Yosef says: May the Master forgive Rabbi Hillel** for stating matters with no basis. With regard to **Hezekiah, when was** his reign? It was **during the First Temple** period. **Whereas Zechariah** ben Berechiah, the prophet, **prophesied during the Second Temple** period **and said: “Rejoice greatly, daughter of Zion; shout, daughter of Jerusalem; behold, your king will come to you; he is just and victorious; lowly and riding upon a donkey and upon a colt, the foal of a donkey”** (Zechariah 9:9). In the generations after Hezekiah, there are prophecies about both redemption and the coming of the Messiah.


###### Sanhedrin 99a:5
[Sanhedrin 99a:5](https://torahapp.org/share/book/Sanhedrin/r/99a:5)

תַּנְיָא אִידַּךְ: רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְמוֹת הַמָּשִׁיחַ אַרְבָּעִים שָׁנָה. כְּתִיב הָכָא: ״וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ״, וּכְתִיב הָתָם: ״שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ שְׁנוֹת רָאִינוּ רָעָה״.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **Rabbi Eliezer says: The messianic era** will be **forty years** long. **It is written here** with regard to the forty-year sojourn of the children of Israel in the wilderness: **“And He afflicted you, and suffered you to hunger and fed you** with manna” (Deuteronomy 8:3); **and it is written there: “Make us glad according to the days that You afflicted us, the years that we saw evil”** (Psalms 90:15).


###### Sanhedrin 99a:6
[Sanhedrin 99a:6](https://torahapp.org/share/book/Sanhedrin/r/99a:6)

רַבִּי דּוֹסָא אוֹמֵר: אַרְבַּע מֵאוֹת שָׁנָה. כְּתִיב הָכָא: ״וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה״, וּכְתִיב הָתָם: ״שַׂמְּחֵנוּ כִּימוֹת עִנִּיתָנוּ״.

**William Davidson Edition - English:**
**Rabbi Dosa says:** The messianic era will last **four hundred years. It is written here** with regard to the Covenant of the Pieces: **“And they shall serve them, and they shall afflict them four hundred years”** (Genesis 15:13); **and it is written there: “Make us glad according to the days that You afflicted us.”**


###### Sanhedrin 99a:7
[Sanhedrin 99a:7](https://torahapp.org/share/book/Sanhedrin/r/99a:7)

רַבִּי אוֹמֵר: שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וְחָמֵשׁ שָׁנָה, כְּמִנְיַן יְמוֹת הַחַמָּה, שֶׁנֶּאֱמַר: ״כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה״.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says:** The messianic era will last **365 years, corresponding to the number of days of the solar** year, **as it is stated: “For the day of vengeance is in My heart, and the year of My redeemed is come”** (Isaiah 63:4).


###### Sanhedrin 99a:8
[Sanhedrin 99a:8](https://torahapp.org/share/book/Sanhedrin/r/99a:8)

מַאי ״יוֹם נָקָם בְּלִבִּי״? אָמַר רַבִּי יוֹחָנָן: לְלִבִּי גִּלִּיתִי, לְאֵבָרַיי לֹא גִּלִּיתִי. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: לְלִבִּי גִּלִּיתִי, לְמַלְאֲכֵי הַשָּׁרֵת לֹא גִּלִּיתִי.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of the phrase: **“For the day of vengeance is in My heart”? Rabbi Yoḥanan says** that it means that God said: **I revealed** the day of vengeance **to My heart,** but **I did not reveal** it **to My limbs,** as it were, as I never stated it explicitly. **Rabbi Shimon ben Lakish says** that it means that God said: **I revealed** this secret **to My heart,** but **I did not reveal** it to **the ministering angels.**


###### Sanhedrin 99a:9
[Sanhedrin 99a:9](https://torahapp.org/share/book/Sanhedrin/r/99a:9)

תָּנֵי אֲבִימִי בְּרֵיהּ דְּרַבִּי אֲבָהוּ: יְמוֹת הַמָּשִׁיחַ לְיִשְׂרָאֵל שִׁבְעַת אֲלָפִים שָׁנָה, שֶׁנֶּאֱמַר: ״וּמְשׂוֹשׂ חָתָן עַל כַּלָּה כֵּן יָשִׂישׂ עָלַיִךְ אֱלֹהֶיךָ״.

**William Davidson Edition - English:**
**Avimi, son of Rabbi Abbahu, taught: The messianic era for the Jewish people** will last **seven thousand years, as it is stated: “And as the bridegroom rejoices over the bride, so shall your God rejoice over you”** (Isaiah 62:5). The bridegroom rejoices over the bride for seven days, and the day of the Holy One, Blessed be He, is one thousand years.


###### Sanhedrin 99a:10
[Sanhedrin 99a:10](https://torahapp.org/share/book/Sanhedrin/r/99a:10)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: יְמוֹת הַמָּשִׁיחַ כְּמִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וְעַד עַכְשָׁיו, שֶׁנֶּאֱמַר: ״כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ״.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says:** The duration of **the messianic era is like** the duration of the period that runs **from the day the world was created until now,** i.e., the day when the Messiah will come, **as it is stated:** “That your days may be multiplied, and the days of your children, in the land that the Lord swore to your fathers to give them, **as the days of heaven upon the earth”** (Deuteronomy 11:21).


###### Sanhedrin 99a:11
[Sanhedrin 99a:11](https://torahapp.org/share/book/Sanhedrin/r/99a:11)

רַב נַחְמָן בַּר יִצְחָק אָמַר: כִּימֵי נֹחַ עַד עַכְשָׁיו, שֶׁנֶּאֱמַר: ״כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי״.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak says:** The duration of **the messianic era is like** the duration of the period that runs **from the days of Noah until now,** i.e., the day when the Messiah will come, **as it is stated** with regard to redemption: **“For this is as the seas of [*ki mei*] Noah to me; as I have sworn** that the seas of Noah shall no more go over the earth, so have I sworn that I will not be angry with you nor rebuke you” (Isaiah 54:9). The words *ki mei* can be understood as one word, *kimei*, meaning: Like the days of.


###### Sanhedrin 99a:12
[Sanhedrin 99a:12](https://torahapp.org/share/book/Sanhedrin/r/99a:12)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לִימוֹת הַמָּשִׁיחַ, אֲבָל לָעוֹלָם הַבָּא – ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ אֱלֹהִים יַעֲשֶׂה לִמְחַכֵּה לוֹ״. וּפְלִיגָא דִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: אֵין בֵּין הָעוֹלָם הַזֶּה לִימוֹת הַמָּשִׁיחַ אֶלָּא שִׁעְבּוּד מַלְכִיּוֹת בִּלְבַד.

**William Davidson Edition - English:**
§ **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says:** In their prophecies with regard to redemption and the end of days, **all the prophets prophesied only about the messianic era, but with regard to the World-to-Come** the reward is not quantifiable, as it states: **“No eye has seen it, God, aside from You, Who will do for those who await Him”** (Isaiah 64:3). The Gemara notes: **And** this statement **disagrees with** the opinion **of Shmuel, as Shmuel says: The** difference **between this world and the messianic era is only** with regard to **servitude to** foreign **kingdoms alone,** as they will leave Eretz Yisrael.


###### Sanhedrin 99a:13
[Sanhedrin 99a:13](https://torahapp.org/share/book/Sanhedrin/r/99a:13)

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים לֹא נִתְנַבְּאוּ אֶלָּא לְבַעֲלֵי תְשׁוּבָה, אֲבָל צַדִּיקִים גְּמוּרִים – ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״. וּפְלִיגָא דְּרַבִּי אֲבָהוּ, דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַב: מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִין שָׁם – צַדִּיקִים אֵינָן עוֹמְדִין שָׁם, שֶׁנֶּאֱמַר: ״שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב״. בְּרֵישָׁא רָחוֹק וַהֲדַר קָרוֹב. מַאי ״רָחוֹק״ – רָחוֹק דְּמֵעִיקָּרָא. וּמַאי ״קָרוֹב״ – קָרוֹב דְּמֵעִיקָּרָא וּדְהַשְׁתָּא.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: All of the prophets prophesied** their prophecies of consolation **only with regard to penitents, but with regard to** the reward of **the completely righteous** it is stated: **“No eye has seen it, God, aside from You.”** The Gemara notes: **And** the opinion expressed in **this** statement **disagrees with** the opinion **of Rabbi Abbahu,** who holds that penitents are superior to the righteous, **as Rabbi Abbahu says** that **Rav says: In the place where penitents stand,** even **the completely righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near”** (Isaiah 57:19). Peace and greeting is extended **first** to **him who is far, and** only **thereafter** is peace extended to **him who is near. What** is the meaning of the term: “Upon him who is **far”?** It means: One who was **initially far,** i.e., the penitent. **And what** is the meaning of the term: “Him who is **near”?** It means: One who was **initially near and** continues to be near **at present,** i.e., the completely righteous individual.


###### Sanhedrin 99a:14
[Sanhedrin 99a:14](https://torahapp.org/share/book/Sanhedrin/r/99a:14)

וְרַבִּי יוֹחָנָן אָמַר: ״לָרָחוֹק״ – שֶׁהוּא רָחוֹק מֵעֲבֵירָה, ״קָרוֹב״ – שֶׁהוּא קָרוֹב מֵעֲבֵירָה וְנִתְרַחֵק מִמֶּנָּה.

**William Davidson Edition - English:**
**And Rabbi Yoḥanan says: “Upon him who is far”** is referring to one **who is distant from transgression,** the completely righteous individual. “Him who is **near”** is referring to one **who is near to transgression and distanced** himself **from it,** the penitent.


###### Sanhedrin 99a:15
[Sanhedrin 99a:15](https://torahapp.org/share/book/Sanhedrin/r/99a:15)

וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל הַנְּבִיאִים כּוּלָּן לֹא נִתְנַבְּאוּ אֶלָּא לְמַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, וּלְעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם, וְלִמְהַנֶּה תַּלְמִיד חָכָם מִנְּכָסָיו. אֲבָל תַּלְמִידֵי חֲכָמִים עַצְמָן – ״עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ״.

**William Davidson Edition - English:**
**And Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says: All of the prophets prophesied** their prophecies of consolation **only with regard to one who** values wisdom and therefore **marries his daughter to a Torah scholar, and to one who conducts business [*perakmatya*] on behalf of a Torah scholar, and to one who** utilizes his wealth **to benefit a Torah scholar from his property** in some other way. **But** the prophets did not describe the extent of the reward for **Torah scholars themselves,** whose reward is not quantifiable, as it is stated: **“No eye has seen it, God, aside from You.”**


###### Sanhedrin 99a:16
[Sanhedrin 99a:16](https://torahapp.org/share/book/Sanhedrin/r/99a:16)

מַאי ״עַיִן לֹא רָאָתָה״? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: זֶה יַיִן הַמְשׁוּמָּר בַּעֲנָבָיו מִשֵּׁשֶׁת יְמֵי בְּרֵאשִׁית. רֵישׁ לָקִישׁ אָמַר: זֶה עֵדֶן, שֶׁלֹּא רָאֲתָה עַיִן מֵעוֹלָם. וְאִם תֹּאמַר: אָדָם הֵיכָן דָּר? בַּגָּן. וְאִם תֹּאמַר: גַּן הוּא עֵדֶן? תַּלְמוּד לוֹמַר: ״וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן״.

**William Davidson Edition - English:**
The Gemara asks: **What** reward is indicated in the phrase **“no eye has seen it”? Rabbi Yehoshua ben Levi says: This is wine preserved in its grapes from the six days of Creation.** No person has drunk that wine and therefore no one can appreciate its quality. **Reish Lakish says: This is Eden,** which **no eye has ever seen. And if you say: Where did Adam** the first man **live,** if not in Eden, the answer is that he lived **in the garden. And lest you say:** The **garden is Eden** and they are indistinguishable, **the verse states: “And a river emerged from Eden to irrigate the garden”** (Genesis 2:10), indicating that they are two distinct places.


###### Sanhedrin 99a:17
[Sanhedrin 99a:17](https://torahapp.org/share/book/Sanhedrin/r/99a:17)

וְהָאוֹמֵר: אֵין תּוֹרָה מִן הַשָּׁמַיִם וְכוּ׳. תָּנוּ רַבָּנַן: ״כִּי דְבַר ה׳ בָּזָה וּמִצְוָתוֹ הֵפַר הִכָּרֵת תִּכָּרֵת״ – זֶה הָאוֹמֵר: אֵין תּוֹרָה מִן הַשָּׁמַיִם. דָּבָר אַחֵר: ״כִּי דְבַר ה׳ בָּזָה״ – זֶה אֶפִּיקוֹרוֹס.

**William Davidson Edition - English:**
§ The mishna teaches that those who have no share in the World-to-Come include: **And one who says:** The **Torah** did **not** originate **from Heaven. The Sages taught** in a *baraita* that with regard to the verse: **“Because he has despised the word of the Lord and has breached His commandment;** that soul **shall be excised;** his iniquity shall be upon him” (Numbers 15:31), **this** is a reference to **one who says:** The **Torah** did **not** originate **from Heaven. Alternatively,** one can explain: **“Because he has despised the word of the Lord”; this** is a reference to **an *epikoros*,** who treats the word of God with contempt.


###### Sanhedrin 99a:18
[Sanhedrin 99a:18](https://torahapp.org/share/book/Sanhedrin/r/99a:18)

דָּבָר אַחֵר: ״כִּי דְבַר ה׳ בָּזָה״ – זֶה הַמְגַלֶּה פָּנִים בַּתּוֹרָה. ״וְאֶת מִצְוָתוֹ הֵפַר״ – זֶה הַמֵּפֵר בְּרִית בָּשָׂר. ״הִכָּרֵת תִּכָּרֵת״ – ״הִכָּרֵת״ בָּעוֹלָם הַזֶּה, ״תִּכָּרֵת״ לָעוֹלָם הַבָּא. מִכָּאן אָמַר רַבִּי אֶלְעָזָר הַמּוֹדָעִי: הַמְחַלֵּל אֶת הַקֳּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, וְהַמְגַלֶּה פָּנִים בְּתוֹרָה שֶׁלֹּא כַּהֲלָכָה, וְהַמַּלְבִּין פְּנֵי חֲבֵירוֹ בָּרַבִּים, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.

**William Davidson Edition - English:**
**Alternatively,** one can explain: **“Because he has despised the word of the Lord”; this** is a reference to **one who interprets the Torah inappropriately. “And has breached His commandment”; this** is a reference to **one who breaches the covenant of flesh,** who refuses to circumcise his foreskin. **“Shall be excised [*hikkaret tikkaret*]”; “*hikkaret*”** refers to being excised **in this world,** and **“*tikkaret*”** refers to being excised **from the World-to-Come. From here Rabbi Elazar HaModa’i says:** With regard to **one who desecrates consecrated** items, e.g., intentionally rendering them impure; **and one who treats** the intermediate days of **the Festivals with contempt; and one who breaches the covenant of Abraham our forefather; and one who reveals aspects in the Torah that are not in accordance with *halakha*; and one who humiliates another in public, even if he has to his credit Torah** study **and good deeds, he has no share in the World-to-Come.**


###### Sanhedrin 99a:19
[Sanhedrin 99a:19](https://torahapp.org/share/book/Sanhedrin/r/99a:19)

תַּנְיָא אִידַּךְ: ״כִּי דְבַר ה׳ בָּזָה״ – זֶה הָאוֹמֵר אֵין תּוֹרָה מִן הַשָּׁמַיִם. וַאֲפִילּוּ אָמַר כׇּל הַתּוֹרָה כּוּלָּהּ מִן הַשָּׁמַיִם, חוּץ מִפָּסוּק זֶה שֶׁלֹּא אֲמָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֹשֶׁה מִפִּי עַצְמוֹ – זֶהוּ ״כִּי דְבַר ה׳ בָּזָה״. וַאֲפִילּוּ אָמַר כׇּל הַתּוֹרָה כּוּלָּהּ מִן הַשָּׁמַיִם, חוּץ מִדִּקְדּוּק זֶה, מִקַּל וָחוֹמֶר זֶה, מִגְּזֵרָה שָׁוָה זוֹ – זֶה הוּא ״כִּי דְבַר ה׳ בָּזָה״.

**William Davidson Edition - English:**
**It is taught** in **another** *baraita*: **“Because he has despised the word of the Lord”; this is** a reference to **one who says** the **Torah** did **not** originate **from Heaven. And even** if **one says the entire Torah** originated **from Heaven except for this verse,** i.e., any one verse, claiming **that the Holy One, Blessed be He, did not say it but Moses** himself said it **on his own, this is** included in the category of: **“Because he has despised the word of the Lord.” And even** if **one says the entire Torah** originated **from Heaven except for this inference** inferred by the Sages, or except **for this *a fortiori*** inference, or except **for this verbal analogy, this is** included in the category of: **“Because he has despised the word of the Lord.”**


###### Sanhedrin 99a:20
[Sanhedrin 99a:20](https://torahapp.org/share/book/Sanhedrin/r/99a:20)

תַּנְיָא, הָיָה רַבִּי מֵאִיר אוֹמֵר: הַלּוֹמֵד תּוֹרָה וְאֵינוֹ מְלַמְּדָהּ – זֶה הוּא ״דְּבַר ה׳ בָּזָה״. רַבִּי נָתָן אוֹמֵר: כׇּל מִי שֶׁאֵינוֹ מַשְׁגִּיחַ עַל הַמִּשְׁנָה. רַבִּי נְהוֹרַאי אוֹמֵר: כׇּל שֶׁאֶפְשָׁר לַעֲסוֹק בַּתּוֹרָה וְאֵינוֹ עוֹסֵק.

**William Davidson Edition - English:**
**It is taught** in a *baraita* that **Rabbi Meir would say:** With regard to **one who studies Torah and does not teach it** to others, **this** person **is** included in the category of: **“He has despised the word of the Lord,”** as his conduct indicates that he does not consider the word of God significant enough to teach others. **Rabbi Natan says: Anyone who does not pay** the requisite **attention to the Mishna** and does not consider it essential *halakha* is included in the category of: “Because he has despised the word of the Lord.” **Rabbi Nehorai says: Anyone** for **whom** it is **possible to engage in Torah** study **and** who nevertheless **does not engage** in its study is included in the category of: “Because he has despised the word of the Lord.”


###### Sanhedrin 99a:21
[Sanhedrin 99a:21](https://torahapp.org/share/book/Sanhedrin/r/99a:21)

רַבִּי יִשְׁמָעֵאל אוֹמֵר: זֶה הָעוֹבֵד עֲבוֹדָה זָרָה. מַאי מַשְׁמָעָה? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״כִּי דְבַר ה׳ בָּזָה״ – זֶה הַמְבַזֶּה דִּבּוּר שֶׁנֶּאֱמַר לוֹ לְמֹשֶׁה מִסִּינַי: ״אָנֹכִי ה׳ אֱלֹהֶיךָ״, ״לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים וְגוֹ׳״.

**William Davidson Edition - English:**
**Rabbi Yishmael says: This** verse: “Because he has despised the word of the Lord,” is a reference to **an idol worshipper.** The Gemara asks: From **where** in the verse is this **inferred?** The Gemara explains: It is derived from a verse, **as the school of Rabbi Yishmael taught: “Because he has despised the word [*devar*] of the Lord”; this** is a reference to **one who treats with contempt a statement [*dibbur*] that was stated to Moses at Sinai** and heard by all of the Jewish people: **“I am the Lord your God…You shall have no other gods** beside me” (Exodus 20:2–3).


###### Sanhedrin 99a:22
[Sanhedrin 99a:22](https://torahapp.org/share/book/Sanhedrin/r/99a:22)

רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: כׇּל הַלּוֹמֵד תּוֹרָה וְאֵינוֹ חוֹזֵר עָלֶיהָ, דּוֹמֶה לְאָדָם שֶׁזּוֹרֵעַ וְאֵינוֹ קוֹצֵר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: כׇּל הַלּוֹמֵד תּוֹרָה וּמְשַׁכְּחָהּ, דּוֹמֶה לְאִשָּׁה שֶׁיּוֹלֶדֶת וְקוֹבֶרֶת.

**William Davidson Edition - English:**
Apropos Torah study, **Rabbi Yehoshua ben Korḥa says: Anyone who studies Torah and does not review it is comparable to a person who sows and does not reap. Rabbi Yehoshua says: Anyone who studies Torah and causes** himself **to forget it is similar to a woman who gives birth and buries** her newborn child.


###### Sanhedrin 99a:23
[Sanhedrin 99a:23](https://torahapp.org/share/book/Sanhedrin/r/99a:23)

רַבִּי עֲקִיבָא אוֹמֵר:

**William Davidson Edition - English:**
**Rabbi Akiva says:**