## Shabbat Daf 55b ###### Shabbat 55b:1 [Shabbat 55b:1](https://torahapp.org/share/book/Shabbat/r/55b:1) מֵיתִיבִי: אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה קָנַסְתָּ מִיתָה עַל אָדָם הָרִאשׁוֹן? אָמַר לָהֶם: מִצְוָה קַלָּה צִוִּיתִיו וְעָבַר עָלֶיהָ. אָמְרוּ לוֹ: וַהֲלֹא מֹשֶׁה וְאַהֲרֹן שֶׁקִּיְּמוּ כׇּל הַתּוֹרָה כֻּלָּהּ, וּמֵתוּ! אָמַר לָהֶם: ״מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע לַטּוֹב וְגוֹ׳״! **William Davidson Edition - English:** The Gemara **raises an objection** from the following *baraita*: **The ministering angels said before the Holy One, Blessed be He: Master of the Universe, why did You penalize Adam, the first man, with** the **death** penalty? **He said to them: I gave him a simple mitzva, and he violated it. They said to Him: Didn’t Moses and Aaron, who observed the whole Torah in its entirety,** nevertheless **die?** The Holy One, Blessed be He, **said to them,** citing the verse: “All things come alike to all; **there is one event to the righteous and to the wicked; to the good** and to the clean, and to the unclean; to him who sacrifices, and to him who does not sacrifice; as is the good, so is the sinner; and he who swears, as he who fears an oath” (Ecclesiastes 9:2). Apparently, death is not dependent upon one’s actions. Everyone dies. ###### Shabbat 55b:2 [Shabbat 55b:2](https://torahapp.org/share/book/Shabbat/r/55b:2) הוּא דְּאָמַר כִּי הַאי תַּנָּא, דְּתַנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַף מֹשֶׁה וְאַהֲרֹן בְּחֶטְאָם מֵתוּ, שֶׁנֶּאֱמַר: ״יַעַן לֹא הֶאֱמַנְתֶּם בִּי״. הָא הֶאֱמַנְתֶּם בִּי — עֲדַיִן לֹא הִגִּיעַ זְמַנְּכֶם לִיפָּטֵר מִן הָעוֹלָם. **William Davidson Edition - English:** The Gemara answers: Rav Ami **stated** his position **in accordance with this *tanna*, as it was taught** in a *baraita*: **Rabbi Shimon ben Elazar said: Even Moses and Aaron died due to their sin, as it is stated:** “And the Lord spoke to Moses and Aaron: **Because you did not believe in Me**, to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this congregation in to the land which I have given them” (Numbers 20:12). **Had you believed in Me** and spoken to the rock as commanded, **your time would not** yet **have come to leave the world.** Apparently, even Moses and Aaron died due to their sins. ###### Shabbat 55b:3 [Shabbat 55b:3](https://torahapp.org/share/book/Shabbat/r/55b:3) מֵיתִיבִי: אַרְבָּעָה מֵתוּ בְּעֶטְיוֹ שֶׁל נָחָשׁ, וְאֵלּוּ הֵן: בִּנְיָמִין בֶּן יַעֲקֹב, וְעַמְרָם אֲבִי מֹשֶׁה, וְיִשַׁי אֲבִי דָוִד, וְכִלְאָב בֶּן דָּוִד. וְכוּלְּהוּ גְּמָרָא, לְבַר מִיִּשַׁי אֲבִי דָוִד דִּמְפָרֵשׁ בָּהּ קְרָא, דִּכְתִיב: ״וְאֶת עֲמָשָׂא שָׂם אַבְשָׁלוֹם תַּחַת יוֹאָב (שַׂר) [עַל] הַצָּבָא וַעֲמָשָׂא בֶן אִישׁ וּשְׁמוֹ יִתְרָא הַיִּשְׂרְאֵלִי אֲשֶׁר בָּא אֶל אֲבִיגַיִל בַּת נָחָשׁ אֲחוֹת צְרוּיָה אֵם יוֹאָב״. **William Davidson Edition - English:** The Gemara **raises an objection** from what was taught in the following *baraita*: **Four** people **died due to** Adam’s sin with **the serpent,** in the wake of which death was decreed upon all of mankind, although they themselves were free of sin. **And they are: Benjamin, son of Jacob; Amram, father of Moses; Yishai, father of David; and Kilab, son of David. And all of them** were learned through **tradition, except for Yishai, father of David, with regard to whom there is an explicit verse** interpreted homiletically, **as it is written: “And Absalom placed Amasa in charge of the army in place of Joab, and Amasa was the son of a man named Ithra the Israelite, who had taken to himself Abigail the daughter of Nahash, sister of Zeruiah, the mother of Joab”** (II Samuel 17:25). ###### Shabbat 55b:4 [Shabbat 55b:4](https://torahapp.org/share/book/Shabbat/r/55b:4) וְכִי בַּת נָחָשׁ הֲוַאי? וַהֲלֹא בַּת יִשַׁי הֲוַאי, דִּכְתִיב: ״וְאַחְיוֹתֵיהֶן צְרוּיָה וַאֲבִיגַיִל״. אֶלָּא: בַּת מִי שֶׁמֵּת בְּעֶטְיוֹ שֶׁל נָחָשׁ. **William Davidson Edition - English:** The Gemara asks: **And was** Abigail **the daughter of Nahash? Wasn’t she the daughter of Yishai, as it is written:** “And Yishai begot his firstborn Eliab, and Abinadab the second, and Shimea the third, Nethanel the fourth, Raddai the fifth, Ozem the sixth, David the seventh: **and their sisters were Zeruiah and Abigail.** And the sons of Zeruiah: Abishai, and Joab, and Asahel, three. And Abigail bore Amasa; and the father of Amasa was Jether the Ishmaelite” (I Chronicles 2:13–17)? Apparently, Abigail was the daughter of Yishai. **Rather,** the verse states that Abigail was the daughter of Nahash in order to teach us that she was **the daughter of one who died on account of** Adam’s sin with **the serpent [*naḥash*],** though he himself was free of sin. ###### Shabbat 55b:5 [Shabbat 55b:5](https://torahapp.org/share/book/Shabbat/r/55b:5) מַנִּי? אִילֵּימָא תַּנָּא דְמַלְאֲכֵי הַשָּׁרֵת, וְהָא אִיכָּא מֹשֶׁה וְאַהֲרֹן! אֶלָּא לָאו, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר הִיא. וּשְׁמַע מִינַּהּ יֵשׁ מִיתָה בְּלֹא חֵטְא וְיֵשׁ יִסּוּרִין בְּלֹא עָוֹן, וּתְיוּבְתָּא דְרַב אַמֵּי — תְּיוּבְתָּא. **William Davidson Edition - English:** The Gemara now clarifies the matter: **Who** is the *tanna* of the *baraita* that states that four people did not die due to their own sins? **If you say** that it is the ***tanna*** who taught the conversation between **the ministering angels** and God, it is difficult, **as weren’t there** also **Moses and Aaron** who did not die due to their own sins? **Rather, it must be Rabbi Shimon ben Elazar,** who holds that even Moses and Aaron died because of their own sins. **Learn from it** then that, in principle, he agrees that **there is death without sin and there is suffering without iniquity, and** this is a **conclusive refutation** of the opinion **of Rav Ami.** The Gemara concludes: Indeed, it is a **conclusive refutation.** ###### Shabbat 55b:6 [Shabbat 55b:6](https://torahapp.org/share/book/Shabbat/r/55b:6) אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הָאוֹמֵר רְאוּבֵן חָטָא אֵינוֹ אֶלָּא טוֹעֶה, שֶׁנֶּאֱמַר: ״וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר״ — מְלַמֵּד שֶׁכּוּלָּן שְׁקוּלִים כְּאֶחָד. אֶלָּא מָה אֲנִי מְקַיֵּים ״וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו״ — מְלַמֵּד שֶׁבִּלְבֵּל מַצָּעוֹ שֶׁל אָבִיו, וּמַעֲלֶה עָלָיו הַכָּתוּב כְּאִילּוּ שָׁכַב עִמָּהּ. **William Davidson Edition - English:** Having mentioned the sins of some of the significant ancestors of the Jewish people, the Gemara now addresses several additional ancestors. **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: Anyone who says that Reuben sinned** with Bilhah **is nothing other than mistaken, as it is stated:** “And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father’s concubine; and Israel heard of it. **Now the sons of Jacob were twelve”** (Genesis 35:22). The fact that the Torah stated the number of Jacob’s sons at that point in the narrative **teaches that,** even after the incident involving Bilhah, **all** of the brothers **were equal** in righteousness. Apparently, Reuben did not sin. **How** then **do I establish** the meaning of the verse: **“And he lay with Bilhah his father’s concubine”?** The plain understanding of the verse indicates sin. **This** verse **teaches that** Reuben **rearranged his father’s bed** in protest of Jacob’s placement of his bed in the tent of Bilhah and not in the tent of his mother Leah after the death of Rachel. **And the verse ascribes to him** liability for his action **as if he had** actually **lain with** Bilhah. ###### Shabbat 55b:7 [Shabbat 55b:7](https://torahapp.org/share/book/Shabbat/r/55b:7) תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: מוּצָּל אוֹתוֹ צַדִּיק מֵאוֹתוֹ עָוֹן, וְלֹא בָּא מַעֲשֶׂה זֶה לְיָדוֹ. אֶפְשָׁר עָתִיד זַרְעוֹ לַעֲמוֹד עַל הַר עֵיבָל וְלוֹמַר: ״אָרוּר שֹׁכֵב עִם אֵשֶׁת אָבִיו״ וְיָבֹא חֵטְא זֶה לְיָדוֹ? אֶלָּא מָה אֲנִי מְקַיֵּים ״וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו״ — עֶלְבּוֹן אִמּוֹ תָּבַע. אָמַר: אִם אֲחוֹת אִמִּי הָיְתָה צָרָה לְאִמִּי, שִׁפְחַת אֲחוֹת אִמִּי תְּהֵא צָרָה לְאִמִּי? עָמַד וּבִלְבֵּל אֶת מַצָּעָהּ. **William Davidson Edition - English:** **It was taught** in a *baraita* that **Rabbi Shimon ben Elazar says: This righteous person,** Reuben, **was saved from that sin** of adultery, **and that action did not come to** be performed by **him? Is it possible** that **his descendants are destined to stand on Mount Eival and say: “Cursed be he that lies with his father’s wife;** because he uncovers his father’s skirt. And all the people shall say, amen” (Deuteronomy 27:20), **and this sin will come to** be performed by **him?** Is it conceivable that the members of a tribe would curse their ancestor? **How** then **do I establish** the meaning of the verse: **“And he lay with Bilhah his father’s concubine”?** It is understood as follows: **He protested the affront to his mother. He said: If my mother’s sister** Rachel **was a rival to my mother, will my mother’s sister’s concubine be a rival to my mother? He** immediately **stood and rearranged her bed** so that Jacob would enter Leah’s tent. ###### Shabbat 55b:8 [Shabbat 55b:8](https://torahapp.org/share/book/Shabbat/r/55b:8) אֲחֵרִים אוֹמְרִים: שְׁתֵּי מַצָּעוֹת בִּלְבֵּל, אַחַת שֶׁל שְׁכִינָה וְאַחַת שֶׁל אָבִיו. וְהַיְינוּ דִּכְתִיב: ״אָז חִלַּלְתָּ יְצוּעִי עָלָה״ — אַל תִּקְרֵי ״יְצוּעִי״ אֶלָּא ״יְצוּעַיי״. **William Davidson Edition - English:** ***Aḥerim* say: He rearranged two beds, one of the Divine Presence and one of his father. And that is** the meaning of **that which is written:** “Unstable as water, you shall not excel; because you went up to your father’s bed; **then you did defile it; he went up to my bed [*yetzu*’*i*]”** (Genesis 49:4). **Do not read it as *yetzu’i*,** in the singular; **rather, read it as *yetzu*’*ai*, my beds,** in the plural, referring to both the bed of his father and to the bed of the Divine Presence, which rests in the tents of the righteous. ###### Shabbat 55b:9 [Shabbat 55b:9](https://torahapp.org/share/book/Shabbat/r/55b:9) כְּתַנָּאֵי. ״פַּחַז כַּמַּיִם אַל תּוֹתַר״. רַבִּי אֱלִיעֶזֶר אוֹמֵר ״פַּזֹּתָה״, ״חַבְתָּה״, ״זַלְתָּה״. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: ״פָּסַעְתָּה עַל דָּת״, ״חָטָאתָ״, ״זָנִיתָ״. רַבָּן גַּמְלִיאֵל אוֹמֵר: ״פִּילַּלְתָּה״, ״חַלְתָּה״, ״זָרְחָה תְּפִלָּתֶךָ״. **William Davidson Edition - English:** The Gemara notes that the matter of Reuben’s innocence is **parallel to** a dispute between ***tanna’im*.** As it was taught in a *baraita*: The verse states: **“Unstable [*paḥaz*] as water, you shall not excel.”** The Sages understood *paḥaz* as an acronym. **Rabbi Eliezer says** that it means: **You were impulsive [*pazta*], you were liable [*ḥavta*], and you acted contemptuously [*zalta*]. Rabbi Yehoshua says** that it means: **You trampled the law [*pasata al dat*], you sinned [*ḥatata*],** and **you were promiscuous [*zanita*]. Rabban Gamliel says:** The acronym does not refer to Reuben’s sin. It refers to his repentance: **You prayed [*pilalta*], you trembled** in fear **[*ḥalta*],** and **your prayer shone forth [*zarḥa*].** ###### Shabbat 55b:10 [Shabbat 55b:10](https://torahapp.org/share/book/Shabbat/r/55b:10) אָמַר רַבָּן גַּמְלִיאֵל: עֲדַיִן צְרִיכִין אָנוּ לַמּוֹדָעִי. רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר: הֲפוֹךְ אֶת הַתֵּיבָה וְדוֹרְשָׁהּ: ״זִעְזַעְתָּה״, ״הִרְתַּעְתָּה״, ״פָּרַח חֵטְא מִמְּךָ״. רָבָא אָמַר, וְאָמְרִי לֵהּ רַבִּי יִרְמְיָה בַּר אַבָּא: ״זָכַרְתָּ עוֹנְשׁוֹ שֶׁל דָּבָר״, ״חִלִּיתָ עַצְמְךָ חוֹלִי גָּדוֹל״, ״פֵּירַשְׁתָּ מִלַּחְטוֹא״. **William Davidson Edition - English:** **Rabban Gamliel said: We still need** the explanation of **the Modaite,** as **Rabbi Elazar HaModa’i said: Reverse** the order of the letters in **the word** *paḥaz* **and** then **interpret it homiletically: You shook [*zizata*], you recoiled** [***hirtata*];** the *ḥet* in *paḥaz* is interchanged with the letter *heh*, so that you would not sin, and **the sin flew [*parḥa*] from you.** Rabban Gamliel and Rabbi Elazar HaModa’i are of the opinion that Reuben did not sin. Rabbi Eliezer and Rabbi Yehoshua held that he did. **Rava said, and some say** that **Rabbi Yirmeya bar Abba said:** Reverse the letters in *paḥaz* and interpret: **You remembered [*zakharta*] the punishment** for that offense, **you made yourself gravely ill [*ḥalita*]** in order to refrain from sinning, and **you** successfully **withdrew [*peirashta*] from sinning.** ###### Shabbat 55b:11 [Shabbat 55b:11](https://torahapp.org/share/book/Shabbat/r/55b:11) רְאוּבֵן. בְּנֵי עֵלִי. בְּנֵי שְׁמוּאֵל. דָּוִד וּשְׁלֹמֹה. וְיוֹאָשׁ. סִימָן. **William Davidson Edition - English:** The Gemara prefaces the following statements of Rabbi Shmuel bar Naḥmani with a **mnemonic: Reuben, the sons of Eli, the sons of Samuel, David, Solomon, and Josiah.** ###### Shabbat 55b:12 [Shabbat 55b:12](https://torahapp.org/share/book/Shabbat/r/55b:12) אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הָאוֹמֵר בְּנֵי עֵלִי חָטְאוּ אֵינוֹ אֶלָּא טוֹעֶה, שֶׁנֶּאֱמַר: ״וְשָׁם שְׁנֵי בְנֵי עֵלִי עִם אֲרוֹן בְּרִית הָאֱלֹהִים חׇפְנִי וּפִנְחָס כֹּהֲנִים לַה׳״. **William Davidson Edition - English:** **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: Anyone who says that the sons of Eli sinned is nothing other than mistaken, as it is written: “And the two sons of Eli, Hophni and Pinehas, were there priests of the Lord”** (I Samuel 1:3). ###### Shabbat 55b:13 [Shabbat 55b:13](https://torahapp.org/share/book/Shabbat/r/55b:13) סָבַר לַהּ כְּרַב, דְּאָמַר רַב: פִּנְחָס לֹא חָטָא. מַקִּישׁ חָפְנִי לְפִנְחָס: מַה פִּנְחָס לֹא חָטָא — אַף חָפְנִי לֹא חָטָא. אֶלָּא מָה אֲנִי מְקַיֵּים ״אֲשֶׁר יִשְׁכְּבֻן אֶת הַנָּשִׁים״ — מִתּוֹךְ שֶׁשִּׁהוּ אֶת קִינֵּיהֶן, שֶׁלֹּא הָלְכוּ אֵצֶל בַּעֲלֵיהֶן, מַעֲלֶה עֲלֵיהֶן הַכָּתוּב כְּאִילּוּ שְׁכָבוּם. **William Davidson Edition - English:** The Gemara explains: Rabbi Yonatan **holds in accordance with** the opinion of **Rav, as Rav said: Pinehas did not sin.** And the verse **juxtaposes Hophni to Pinehas; just as Pinehas did not sin, so too Hophni did not sin.** The Gemara asks: **How,** then, **do I establish** the meaning of the verse: “Now Eli was very old, and heard all that his sons did to all Israel; and **how they lay with the women** that assembled at the door of the Tent of Meeting” (I Samuel 2:22), which indicates otherwise? The Gemara answers: **Since** the sons of Eli **delayed** sacrificing **the bird-offerings** of women who had given birth, a pair of doves brought as part of the purification process, and this delay caused the women **not to go to their husbands** in timely fashion, **the verse ascribes to** Hophni and Pinehas liability **as if they had lain with them.** They were guilty of nothing more than negligence and carelessness. ###### Shabbat 55b:14 [Shabbat 55b:14](https://torahapp.org/share/book/Shabbat/r/55b:14) גּוּפָא, אָמַר רַב: פִּנְחָס לֹא חָטָא, שֶׁנֶּאֱמַר: ״וַאֲחִיָּה בֶן אֲחִטוּב אֲחִי אִי כָבוֹד בֶּן פִּנְחָס בֶּן עֵלִי כֹּהֵן ה׳ וְגוֹ׳״ — אֶפְשָׁר חֵטְא בָּא לְיָדוֹ וְהַכָּתוּב מְיַיחֲסוֹ? **William Davidson Edition - English:** The Gemara now examines **the matter itself** of Rav’s statement cited in the course of the previous discussion. **Rav said: Pinehas did not sin, as it is stated: “And Ahijah, the son of Ahitub, Ichabod’s brother, the son of Pinehas, the son of Eli, was the Lord’s priest** in Shiloh, wearing an ephod” (I Samuel 14:3). **Is it possible that sin came to** Pinehas’ **hand and,** nevertheless, **the verse traces the lineage** of his grandson, Ahijah, back **to him?** ###### Shabbat 55b:15 [Shabbat 55b:15](https://torahapp.org/share/book/Shabbat/r/55b:15) וַהֲלֹא כְּבָר נֶאֱמַר: ״יַכְרֵת ה׳ לָאִישׁ אֲשֶׁר יַעֲשֶׂנָּה עֵר וְעֹנֶה מֵאׇהֳלֵי יַעֲקֹב וּמַגִּישׁ מִנְחָה לַה׳ צְבָאוֹת״. אִם יִשְׂרָאֵל הוּא — לֹא יִהְיֶה לוֹ עֵר בַּחֲכָמִים וְלֹא עוֹנֶה בַּתַּלְמִידִים. וְאִם כֹּהֵן הוּא — לֹא יִהְיֶה לוֹ בֵּן מַגִּישׁ מִנְחָה. אֶלָּא לָאו שְׁמַע מִינַּהּ: פִּנְחָס לֹא חָטָא. **William Davidson Edition - English:** **Wasn’t it was already stated** with regard to those who engage in promiscuous relations: **“The Lord will cut off from the man that does this, him that is awake and him that answers from the tents of Jacob, or any to present an offering to the Lord of hosts”** (Malachi 2:12). The Sages interpreted the verse homiletically: **If** the sinner is **an Israelite, he will not have** among his descendants **one who is** sharp and **awake among the Sages, or** even **one among** their **disciples who can answer** questions. **And if he is a priest, he will not have a son who will present a meal-offering.** If Pinehas had sons and grandsons serving as priests, **conclude from it that Pinehas did not sin.** ###### Shabbat 55b:16 [Shabbat 55b:16](https://torahapp.org/share/book/Shabbat/r/55b:16) אֶלָּא הָא כְתִיב ״אֲשֶׁר יִשְׁכְּבֻן״! — ״יִשְׁכָּבֵן״ כְּתִיב. **William Davidson Edition - English:** The Gemara asks: **However, isn’t it written: “And how they lay [*yishkevun*]** with the women.” The verb *yishkevun* is in the plural, indicating that both sons were guilty. The Gemara answers: It **is written** without a *vav* so that it can be read as ***yishkeven*** in the singular, i.e., how he lay, indicating that only one of them sinned. ###### Shabbat 55b:17 [Shabbat 55b:17](https://torahapp.org/share/book/Shabbat/r/55b:17) וְהָכְתִיב: ״אַל בָּנָי כִּי לֹא טוֹבָה הַשְּׁמֻעָה״! אָמַר רַב נַחְמָן בַּר יִצְחָק: ״בְּנִי״ כְּתִיב. **William Davidson Edition - English:** The Gemara asks further: **Isn’t it written** that Eli said: **“No, my sons [*banai*]; for it is not a good report** that I hear; you make the Lord’s people to transgress” (I Samuel 2:24). The fact that Eli referred to his sons in the plural indicates that they both sinned. **Rav Naḥman bar Yitzḥak said: It is written** in a manner that can be read as **my son [*beni*]** in the singular. ###### Shabbat 55b:18 [Shabbat 55b:18](https://torahapp.org/share/book/Shabbat/r/55b:18) וְהָכְתִיב ״מַעֲבִרִים״! אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ: ״מַעֲבִירָם״ כְּתִיב. **William Davidson Edition - English:** The Gemara raises another question: **Isn’t it written: “You make** the Lord’s people **to transgress [*ma’avirim*]** in the plural, indicating that both sons were guilty. **Rav Huna, son of Rav Yehoshua, said:** Here too, the word **is written** without a *yod* so that it can be read as: **You cause** the Lord’s people **to transgress [*ma’aviram*]** in the singular, indicating that only one of them sinned. ###### Shabbat 55b:19 [Shabbat 55b:19](https://torahapp.org/share/book/Shabbat/r/55b:19) וְהָכְתִיב ״בְּנֵי בְלִיָּעַל״! מִתּוֹךְ שֶׁהָיָה לוֹ לְפִנְחָס לְמַחוֹת לְחׇפְנִי וְלֹא מִיחָה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ חָטָא. **William Davidson Edition - English:** The Gemara raises one last challenge: **Isn’t it written:** “Now the sons of Eli were **scoundrels;** they knew not the Lord” (I Samuel 2:12), indicating that they were both sinners. The Gemara answers: **Since Pinehas should have protested Hophni’s** conduct, **but he did not protest, the verse ascribes to him** liability **as if he** too **had sinned.** ###### Shabbat 55b:20 [Shabbat 55b:20](https://torahapp.org/share/book/Shabbat/r/55b:20) אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: כׇּל הָאוֹמֵר **William Davidson Edition - English:** **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: Anyone who says**