Sanhedrin 10 · The Lantern

MISHNAH: All of Israel [Even those executed for a capital crime. In contrast to Christian (Pauline) teaching that everybody is damned unless he be saved by his particular faith, it is asserted that everybody is saved except when he denies himself salvation.] have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblical [Since he denies the existence of the World to Come, it cannot exist for him.] , or that the Torah is not from Heaven, or the Epicurean [Who holds that the world is an assembly of atoms subject to random effects.] . Rebbi Aqiba says, also one who reads outside books [Sectarian religious literature.] , or who whispers over a wound [Or any sick person. It is blasphemous to use biblical verses to heal through miracles.] and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer. Abba Shaul said, also one who pronounces the Name [YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in WH.] by its letters.

HALAKHAH: “The following have no part in the World to Come,” etc. [This and the following paragraphs are from Peah 1:1 (Notes 199–213,P) and partially also from Qiddušin 1:10 (Notes 657–680,Q), where the differences in readings are noted. For this paragraph, cf. Babli 99a, Sifry Num. 112, Mishnah Avot 3:15.] They added one who tears away the yoke, one who breaks the Covenant, and one who finds aspects in the Torah, to those who have no part in the World to Come. He who tears away the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanina Entanaya stated before Rebbi Mana: This is one who publicly transgresses the words of the Torah in the manner of Joiakim ben Josia, king of Judah, and his circle.

Idolatry and incest and adultery. Rebbi Jonah and Rebbi Yose, one said, like the easy ones [As explained in Peah and qualified in the next paragraph, easy sins are those for which a person is punished in this world so that they will not diminish his bliss in the World to Come. Hard ones are those for which a person will suffer in Hell.] , and one says, like the hard ones. What are we talking about? If he repented, there is nothing that stands in the way of those who repent. But what we are talking about is one who did not repent and died through extirpation.

A majority of merits and a minority of transgressions: they [The Heavenly Court.] let him pay for the minority of transgressions in this world in order to give him his complete recompense in the Future World. A majority of transgressions and a minority of merits: they give him the reward for his merits in this world in order to make him pay completely in the Future World.

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin [Ex. 34:7, Michal 7:18.] . The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds [Ps. 62:13.] , and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness [Ex. 34:7.] , He turns towards kindness.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner [Prov. 13:6.] . Evil deeds will pursue the sinner but He will reward the just [Prov. 13:21.] . While He makes scoffers targets of scoffing, He will bestow grace on the meek [Prov. 3:34.] . He will watch over the feet of his pious ones, but evildoers will be silent in the darkness [1 Sam.. 2:9.] . The wise will inherit honor, but shame will mark the stupid ones [Prov. 3:35.] . Fences are made fences and doors doors. Is it so that fences make fences and doors doors? But so it is: Rebbi Jeremiah in the name of Rebbi Samuel ben Rav Isaac: If a person is careful the first, second, and third times not to commit a sin, then in the future the Holy One, praise to Him, will watch over him. What is the reason? All this God will do twice, three times with a man [Job 33:29.] . Rebbi Zeˋira said, but only if the person does not revert [to sin]. What is the reason? It does not say the triple thread “will never snap” but rather will not quickly snap [Eccl. 4:12.] . If you work on it, it will split.

Rebbi Huna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? He forgives sin [Ex. 34:7, Michal 7:18.] ; “He forgets [Identifying the Hebrew root נשׂא “to carry” with the Aramaci נשׂי “to forget.”] ” is written. And so David said, You forgot Your people, You covered up all their misdeeds, Selah [Ps. 85:3.] ”.

[The same text in Yoma 8:8 (45b l.70, ו),Ševuot 1:9 (33b l.60, ש); similar texts in the Babli Yoma 86a, Tosephta Yom Hakippurim 5:6, Mekhilta dR. Ismael Yitro7, Avot dR. Nathan A 29, Midrash Mishle 10(6) [Yalqut Šim`ony Jeremiah 269, Wehizhir part 1 p. 54].] Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy [In Babylonian sources he either asked R. Eleazar ben Azariah in Rome or R. Eleazar the Caper grower in Laodicea.] . He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says [Jer. 3:22.] , return, naughty children, I shall heal your waywardness. But another verse says [Lev. 16:30.] , for on that day, He shall pardon you, to cleanse you. And another verse says [Ps. 89:33.] , I shall visit their crime with the rod, and their iniquity with plagues. And another verse says [Is. 22:14.] , the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours [The root מרק is used in Lev. 6:21 to describe the thorough cleansing of a metal vessel by scouring. In the Ševuot text, punishment for behavior that amounts to Desecration of the Name, i. e., unethical behavior by reputedly religious persons, can be suspended by repentance and the Day of Atonement, but only death in suffering scours.] a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

[Yoma 8:8 (45c l.12, ו), Ševuot 1:9 (33b l.75, ש).] Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the words of the Sages are that the sent-away ram [The scapegoat which carries the sins to the desert. The other two sources have a statement that in the absence of a scapegoat the day of Atonement alone pardons. This is necessary for an understanding of the text.] pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end [The moment when the scapegoat falls down the cliff (אֶרֶץ גְּזֵרָה the cut-off land”), Lev. 16:22.] . What is the difference between them? If somebody died in-between [In the time interval between the High Priest’s confession which puts the sins on the ram and its arrival at the cliff.] . In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ḥanina said, a baraita supports Rebbi Zeˋira [Tosephta Kippurim 4:16. Rashi deleted the parallel quote from the Babli Ševuo t 13b, s. v. דתניא חומר בשעיר.] : There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram, for the Day of Atonement pardons without a ram, but the ram does not atone except on the Day of Atonement. There is strength in the ram, for it pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah [Is not the ram atoning when there is a Temple, the Day of Atonement when there is none?] and he said, explain it if they intended to bring another ram but they did not bring it [In case the original ram developed a bodily defect before it was sent away, a substitute has to be chosen. If none was found, the Day must pardon even if there is a Temple.] . Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately [The questioner (Note 35) is correct.] .

[Babli 99a, Sifry Num. 112.] It is written [Num. 15:31.] : For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna` [Gen. 36:22; cf. Gen. rabba 82(15).] . One Aramaic expression, Laban called it Yegar Sahadu̅ta̅ [Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.] . One argument de minore ad majus: For Cain would be avenged sevenfold, etc. [Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry.] .

Another interpretation: That is one who mentions teachings of the Torah at a filthy place. [Berakhot 3:5 (Notes 222–223), Babli Berakhot 24b.] As the following: Rebbi Hila and the colleagues were sitting in front of a hostelry in the evening. They asked, may one say words of the Torah? They said, since if it were daytime we would see what is before us, therefore now it is forbidden.

[A complete parallel to this paragraph is in Lev. rabba 36(3); a short reference is in the Babli, 104a.] Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me [Hos. 7:7. This seems to contradict Misnhah 2, where only two kings of Israel are denied part in the World to Come.] . They objected to him: Is he not mentioned in the era [Greek ὑπατεία, ἡ, “consulate”, for which years are counted.] of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah [Is. 1:1.] ? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him [In the Midrash, “to needle him”. The change from קנטר to קטרג may be a scribal error.] , he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written [Is. 7:3.] : The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing [The argument suggests that under the influence of the Greek, שׁ,שׂ,ס all sounded the same.] . He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) [The repetition of the sentence looks like dittography, but it also appears in the Midrash text.] Rebbi Jehudah [He is Rebbi. R. Jehudah ben Rabban Simeon, as spelled out in the Midrash and required for chronological reasons.] says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed [2Chr. 28:7. The name should be זִכְרִי not זִמְרִי.] etc. Rebbi Hoshaia the Elder said, because his father was just. [From here on exists a Genizah fragment (G): L. Ginzberg, Yerushalmi Fragments, New York 1909, pp. 260–264.] But was Manasse’s father not just [Mishnah 2 declares that Manasse has no part in the World to Come. It implies that Ahaz has part in the World to Come.] ? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says [Is. 38:17.] : Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written [Prov. 11:21. The first part of the verse has differing interpretations below and in Midrash Prov. 11:21, Babli Berakhot 61a, Eruvin 18b, Sotah 4b.] : hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] [Addition from G. In the Midrash: R. Simon.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying [In G: “planted between” מושתת.] between two just men will escape [The Babli 104a states categorically that the good deeds of the son save the father from judgment but the merits of the father cannot save the son. This is the basis of the Qaddish ritual of modern Judaism.] .

[Lev. rabba 36(3).] Another explanation: Hand to hand will not cleanse evil. Rebbi Phineas said, that is one who gives alms and expects an immediate reward. Rebbi Simon said, like a man who says, here is a sack, here is a tetradrachma, and here is a se`ah, go and fill it. You should know that this is so, for if the patriarchs had demanded to receive the reward in this world for the good deeds which they did, from where would their merit remain for their descendants after them? That is what Moses told Israel [Lev. 26:42.] : I shall remember My covenant with Jacob, etc.

[Lev. rabba 36(5).] How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now [2K. 13:23.] . Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand [Hos. 2:12.] . Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet [Gen. 20:7.] . Man can only mean Isaac, as you say, who is this man coming in the field towards us [Gen. 24:65.] ? Man can only mean Jacob, as you say, but Jacob was a simple man [Gen. 25:27.] . Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant [1K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem.] etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end [Is. 9:6.] . [Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant.] Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant [Deut. 4:31.] . This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace. [Is. 54:10.] For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book [Speaking of the Torah.] ”, and one said, like him who said “these rabbis [In a contemptuous way. In the Babli 100a, a person is defined as Epicurean who is not sufficiently respectful towards his teacher.] ”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it [The influence of an Epicurean.] is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

Rav said, Koraḥ was very rich; the treasury [Greek θησαυρός. In the Babli 110a Korah found Joseph’s treasures. In the Babli 110a he found the treasures of Joseph.] of Pharao was discovered by him between Migdol and the Sea.

[Similar texts are in Tanhuma Qorah 2 (Buber 4), Num. rabba 18(2), Midrash Prov. 11(27).] Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written [Deut. 22:12. While from Num. 15:37–41 one might free a blue toga from exhibiting a blue thread, this verse makes it clear that a knotted appendage is needed.] : braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written [Deut. 6:9, 11:20.] , you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean [Lev. 13:18–23. By rabbinic interpretation, a white spot indicates skin disease only if it is at least the size of a Cilician bean.] ? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure [Lev. 13:13.] . At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true] prophet, nor Aaron a High Priest. [Cf. Num. rabba 18(15), Midrash Prov. 11(27).] Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation [Num. 16:30.] .

Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria [Latin poenariae (scil., actiones) “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty.] , viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die [Num. 16:29.] , etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards [1K. 18:37.] . Micha said, if you would return in peace, the Eternal did not speak through me [1K. 22:28.] .

[Num. 16:33.] They and everything that belonged to them descended alive into the pit. Rebbi Berekhiah in the name of Rebbi Ḥelbo, even their names flew away from their papyrus rolls [Greek τόμος, “piece, roll of papyrus, volume”.] . Rebbi Yose ben Ḥanina said, even one of their needles that was in the hand of an Israel as a loan was swallowed up with them, for it is written: They and everything that belonged to them descended alive into the pit. Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die [Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.] . [Midrash Shemuel ed. Buber 5(12).] Rebbi Joshua ben Levi said, Hannah prayed for them. This is Rebbi Joshua ben Levi’s opinion, as Rebbi Joshua ben Levi said in the name of Rebbi Yose: Koraḥ’s (opinion) [band] was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts [1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23).] .

“Rebbi Aqiba says, also he who reads outside books.” [Babli 100b, Eccl. rabba 12(13).] For example, the books of Ben Sirach and Ben Laana [The name of the second, otherwise unknown, author is בן לענא in G and בן תגלא in the Midrash. Rav Saadya Gaon in his Egron (Note 152) seems to read בן עיראי. In the Babli: books of heretics (מינין). The only books forbidden to study are non-canonical books claiming biblical status.] . But the books of Homer and all books written from now on, one who reads them is like one who reads a letter. What is the reason? More than these, my son, be careful [Eccl. 12:12. The reference is to the end of the verse, not quoted here: לַהַג הַרְבֶּה. The quote leads to a digression about Eccl. 12:11.] etc. They are given to be read, not given for exertion.

[The following is a series of homilies on Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).] And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis [Plural of רִבִּי as recognized by E. S. Rosenthal (M. Cahana in Mehqere Talmud I, ed. Y. Sussman, D. Rosenthal, Jerusalem 1990, p. 6 Note 17).] stretched out their hand [They put him in ban.] , even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches [Cf. also E. Porath, Mishnaic Hebrew, Jerusalem 1938, p. 130 Note 4. The watches are the 24 clans of priests (1Chr. 24), each of which was serving in the Temple for one week.] . Since there are 24 watches, there should be 24 nails [The following has a parallel in Šabbat 6:1 (8a l. 21 ff.), Babli Šabbat 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration.] . How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps [Deut. 33:24.] . Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails [In the Babli, the equivalent of כלבת is כלבוס.] . Rebbi Abba bar Zavda asked before Rebbi Zeˋira [For reasons of chronology, one has to switch the position of the names, as in Šabbat: The third generation R. Zeˋira asked the second generation R. Abba bar Zavda. Here ends the Genizah fragment.] : may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape [Again this belongs to the rules of the Sabbath (Babli Šabbat 141b); it is forbidden to scrape off dirt from one’s shoes on the Sabbath.] old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya [Rebbi certainly is of the authorities of first rank.] . Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime [On Friday.] . How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia [In the village of Dabbara (Golan) where the lintel of Bar Qappara’s House of Study was excavated.] . The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated [The following is from Ševi`it 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products.] : Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

“One who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, damage by skin disease if it be on a human [Lev. 15:26.] and spits, he has no part in the Future World [Using verses as part of magical rites is an unpardonable sin (in the absence of genuine repentance.)] .

Abba Shaul said, also one who pronounces the Name [YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in WH.] by its letters. Rebbi Mana said, for example, those swearing Samaritans [It is not known what Samaritans did in those days. Modern Samaritans use the equivalent of the Name for all mentions of the Name.] . Rebbi Jacob bar Aḥa said, it is written as yod he but read as alef dalet [The Name has to be pronounced as if written אדני. It seems that he prohibits any pronunciation of YHWH even if demonstrably unhistorical (cf. Berakhot 1:1, Note 14.)] .

MISHNAH: Three kings and four private persons have no part in the Future World [The Name has to be pronounced as if written אדני. It seems that he prohibits any pronunciation of YHWH even if demonstrably unhistorical (cf. Berakhot 1:1, Note 14.)] . Three kings: Ahab, Jeroboam, Manasse. Rebbi Jehudah says, Manasse has part in the Future World, as it is said: [2Chr. 33:13.] he prayed to Him. He let Himself be petitioned, and heard his supplications, and returned him to Jerusalem, to his kingdom. They told him, He returned him to his kingdom; He did not return him to life in the Future World [R. Jehudah’s position is that of the author of Chronicles, the rabbis’ that of the author of Kings (2K. 21).] . Four private persons: Bileam and Doëg [While in the Talmudim Doëg the Edomite is treated as a Jew, his being grouped in the Yerushalmi Mishnah with the Midianite Bileam, separate from the two Israelites, may indicate that for the Yerushalmi Mishnah Gentiles (at least those who are descendants of Abraham) have part in the Future World unless they act to lose it.] , Aḥitophel [The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come.] and Gehazi [Not a single golden calf but 13.] .

HALAKHAH: “Three kings and four private persons,” etc. All of these invented new kinds of sins.

So what did Jeroboam do [To commit a new kind of sin.] ? Because he made two golden calves. But did Israel not make many calves [The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come.] ? Rebbi Simeon ben Ioḥai stated: Thirteen calves did Israel make [Not a single golden calf but 13.] ; of these one was common property [Greek δημόσιος, -α, -ον, adj. “belonging to the people”. Also used as noun.] to all of them. What is the reason? They said, these are your gods, Israel [Ex. 32:4,8.] ; this refers to the twelve tribes. This is your god [Neh. 9:18.] , i. e., one common property for all of them.

So what did Aḥab do [To commit a new kind of sin.] ? It is written [1K. 16:31.] : If it would have been too easy to follow the sins of Jeroboam ben Nevat. Are not the light sins of Aḥab the serious sins of Jeroboam? Why was Jeroboam counted first [This shows that the Mishnah underlying the Halakhah was not the Mishnah as quoted in the ms. but followed the order of the Yerushalmi: Jeroboam, Ahab, Manasse.] ? Because he started the misconduct. What did Aḥab do? He adorned himself every day and stood before his army commander [The word probably represents Greek στρατηλάτης “army commander”.] Ḥiel, asking him, for how much am I good today? He answered him, so and so much; then he donated its value [Greek τίμησις “estimation, valuation”.] to foreign worship. That is what is written [1K. 21:20.] Because you sold yourself to do evil in the Eternal’s eyes. Rebbi Levi continued for six months to explain the following verse to shame [1K. 21:25.] There never was anyone like Aḥab who sold himself to do evil in the Eternal’s eyes. He came to him at night [This shows that Ahab has part in the World to come, against the Mishnah.] and asked him, how did I sin against you, what did I do before you? You have the first part of the verse, but you do not have the end of the verse: whom his wife Jezebel had misguided. He [R. Levi.] continued for six months to explain it as praise, only one should not be like Aḥab … whom his wife Jezebel had misguided.

It is written [1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.] : In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat [Identifying this Hiel with Yehiel, 2K.21:2.] , Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv [The death of the firstborn could have been an accident; the death of the youngest certainly must be ascribed to Joshua’s curse. (It is presumed here that the children died a natural death, not that they were killed by their father as building sacrifice.)] ? Because they wanted to make more money [The rebuilding of Jericho was a real estate investment.] , the curse ruled over them and they were continuously weakened to confirm what was said [1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.] , following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written [1K. 17:1, the verse immediately following 16:34; the medieval division into chapters is misleading.] : Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these [1K. 17:1, and 1K. 16:34.] ? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse [Jos.6:26.] : At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written [Deut. 11:16–17.] : Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written [1K. 21:27. This belongs to the Nabot affair, not the drought.] : When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot [The early Medieval translator Daud ben Abraham Alfasi in his Jamuˋ (S. L. Skoss, Kitab Jamuˋ Al Alfāz, New Haven 1935) accepts the Jerushalmi’s explanation. Rav Saadya Gaon (נחמיה אלוני, האגרון לדב סעדיה גאון, י־ם תשכט) translates אט as رفق “to be sweet. Compare Arabic اطّ “to creak, to groan”.] . It is written: [1K.21:28–29.] The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him [This shows that Ahab has part in the World to come, against the Mishnah.] . That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

[Gen. rabba 42(4), Esther rabba Introduction, Lev. rabba 11, Ruth rabba1(7).] But what did Aḥaz do? He built a throne in the Temple Court. That is what is written: “The throne-hall which they built in the Temple, [This exists no such verse. Probably, as indicated by Qorban ha ˋEdah, the reference is to 2K. 16:18: The Sabbath shelter which they had built in the temple …”] ” etc. Rebbi Onias in the name of Rebbi Eleazar. Why is he called “the grabber [אחז “to grab”.] ”? For he grabbed synagogues and houses of study [To close them down.] . To what may Aḥaz be compared? To a king who had a son whom he entrusted to his pedagogue [Greek παιδαγωγός, the slave accompanying the child.] . The latter wanted to kill him. He said, if I kill him, I will be put to death. But I shall draw his wet-nurse away from him and he will die of himself. So Aḥaz said, if there are no kid goats there are no he-goats. If there are no he-goats there are no goats. If there are no goats there is no shepherd [God.] . If there is no shepherd there is no world; if it were thinkable that there be no world. So Aḥaz was thinking, if there are no children [Going to school.] there are no adults. If there are no adults, there are no Sages. If there are no Sages, there are no prophets. If there are no prophets, there is no Holy Spirit. If there is no Holy Spirit, there are no synagogues and no houses of study. If it were thinkable, the Holy One, praise to Him, will not let His Presence rest over Israel. Rebbi Jacob bar Abbai in the name of Rebbi Aḥa brings it from the following [That Ahaz had eliminated all religious instruction, Is. 8:17.] I shall wait for the Eternal, Who hid His Face from the House of Jacob, and put my hope in Him. There was no worse moment in the world than when the Holy One, praise to Him, said to Moses [Deut. 31:18.] : I shall certainly hide My Face at that time. From that moment on, I put my hope in Him, Who said at Sinai, [Deut. 31:21. This was not said at Sinai but in the steppes of Moab; it is a promise that the study of Torah will never cease.] for it shall not be forgotten by his descendants. What would its use be [Is. 8:18. A different interpretation in the Babli 19b.] ? Behold, I and the children which the Eternal has given me. Were they his children? Were they not his students? But this teaches he loved them as if they were his sons and called them “my sons”.

What did Manasse do? It is written [2K. 20:1, Is. 38:1.] : In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children [Babli Berakhot 10a.] . He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter [Manasse was born after Hezekias’s illness; his mother’s name is given without patronymic.] , maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written [Is. 32:7.] , but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me [A slightly different version is in Taˋaniot 2:1 (65b l.3), Eccl. rabba 7(29), Tanhuma Noah 8. The Yerushalmi version is the basis of a central piece of the Ashkenazic service of New Year’s day (in the Eastern European version also of the Day of Atonement). The Babli version (Roš Haššanah 16b) is quite different.] , if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse [2Chr. 7:14.] : If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say [Ps. 17:15.] , I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written.

[Is. 38:2.] Hezekiah turned his face to the wall. Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, for her house was on the wall of the fortification; she lived on the wall. He said before Him: Master of all worlds, Raḥab saved two souls for You, and see how many souls You saved for her. That is what is written [Jos.6:25.] : The youths, the spies, came and led out Raḥab, and her father’s house, and her mother, and her brothers, and all of hers, and all her families they brought out and left them outside of Israel’s camp. Rebbi Simeon ben Ioḥai stated, even if her family was 200 persons strong and they furthermore were related to other families, all of whom were saved by her merit. My forefathers who brought to You all these proselytes so much more that You should spare my life.

Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said [2K. 4:10.] : Let us make a small upper storey on the wall and put there a bed, a table, a chair, and a lamp. He said before Him: Master of all worlds, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should spare my life.

Rebbi Ḥinena bar Pappus said, he lifted his eyes to the wall of the Temple. [Ez. 43:8.] When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them. They were important people; they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My forefathers who built for You all this glory, so much more that You should spare my life.

But the rabbis say, he lifted his eyes to the walls of his heart. [Jer. 4:19.] My innards, my innards I make tremble, the walls of my heart are in uproar; my heart is beating inside me, I cannot be silent. He said before Him: Master of the world, I checked all my 248 limbs [Mishnah Ahilut 1:8.] that You gave me and I did not find one of them I offended you with; so much more that You should spare my life.

It is written [2K. 20:4–5.] : The Word of the Eternal was to the prophet Isaiah as follows: Go and tell Hezekias, My people’s leader…so says the Eternal, your ancestor David’s God, I heard your prayer, I saw your tear; now I am adding fifteen years to your days. He told Him, first I told him one way, now I have to tell him this? He told Him, he is a great personality and will not believe me. He answered him, he is a very meek person and will believe you. Not only that, but the rumor has not yet spread in the city: Isaiah had not yet left the middle courtyard; “city” is written [Courtyard is Qere, city is Ketib. The rumor is that Isaiah told the king that he would die. The prophet does not have to fear that his credibility was impaired.] .

When Manasse became king, he was wild [This word may be read either as Aramaized פֶּרֶא “wild” or as Latin ferus“wild” (E. G.).] after Isaiah; he wanted to kill him, but he fled before him. He fled to a cedar tree, the cedar swallowed him, except to a ṣiṣit of his coat. They came and reported it before him. He said, go and cut down the cedar. They cut down the cedar and blood was seen flowing [The story is hinted at in the Babli 103b, Yebamot 49b.] . But the Eternal did not want to pardon [2K. 24:4.] : from here that he has no part in the Future World. And is it not written [A misquote of Jer. 15:4.] , in addition to the sins of Manasse ben Hezekias, the king of Jehudah. Let us say, before he changed his ways. Because of all the rages by which Manasse enraged him [2K. 23:26, an almost correct quote.] . Let us say, before he repented. But is it not written [2Chr. 33:23.] : For he, Amon, increased in criminality. He did not add, but he found new ways. And is there not written [2K. 21:16.] : Also innocent blood did Manasse spill, a great deal, until he filled Jerusalem from mouth to mouth? How is it possible for flesh and blood to fill Jerusalem with innocent blood from mouth to mouth? But he slew Isaiah who was equal to Moses, about whom is written [Num. 12:8.] : Mouth to mouth I would speak to him.

[A parallel text is Pesiqta dR. Cahana,Šuva(ed. Buber p. 162a, Note 102). Similar texts are in Deut. rabba 2, Ruth rabba ad2:14. A quote is in Pirqe R. Eliezer 43.] It is written [2Chr. 33:10–11.] : The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ] [Both ms. and editio princeps lack “of the king of Assyria”.] ; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs [Literally “hand-handcuffs”; probably a hybrid from Greek χείρ “hand” and Latin manicae, -arum (Byzantine μανίκιον, Soph. 732) “handcuffs”. The combined word is not documented in Greek or Latin literature (E.G.).] . Rebbi Levi said, they made a bronze mule [Interpretation of J. Levy, Dictionary vol. 3 p. 48a, confirmed by Targum. The story is inspired by what is told of Phalaris, tyrant of Agrigentum.] for him, put him inside, and started heating it from below. When he realized that he was in real trouble, he did not forget any strange worship but appealed to it. Since this did not help him any, he said, I remember that my father let me read the following verse in the synagogue [Deut. 4:30–31.] : When you are in straits,and all these things will find you in the future,then return to the Eternal,your God, and listen to His voice. For the Eternal, your God,is a merciful power. He will not let you slacken,He will not destroy you,nor will He forget the covenant of your forefathers which He concluded with them. I shall call to Him. If He hears me, it is good; otherwise all faces are the same. The angels on duty closed all windows that Manasse’s prayer should not ascend before the Holy One, praise to Him. The angels on duty said to the Holy One, praise to Him: Master of the Universe, would You receive in repentance a man who worshipped other powers and put up an idol in the Temple Hall? He told them, If I would not receive his repentance, I would close the door in front of all repenting sinners. What did the Holy One, praise to Him, do for him? He dug out a tunnel under His Seat of Glory and accepted his supplication. That is what is written [2 Chr. 33:13.] : He prayed to Him,He had mercy on him, He accepted his supplication, and He returned him. Rebbi Eleazar ben Rebbi Simeon said, in Arabia a tunnel is called ˋatharta [Probably عا ثور “a dangerous place”. The explanation, quoted in support of the story about the angels, is unnecessary since the word ויעתר also appears in Gen. 25:21.] . He returned him to Jerusalem, to his kingship [2 Chr. 33:13.] . How did He return him? Samuel bar Bina in the name of Rebbi Aḥa: He returned him by the wind, as one says, “He returns wind. [From the daily prayer for rain in the rainy season. The identification of נשב and שוב in a sermon is possible only if the duplication of consonants was no longer audible in speech.] ” At that moment, Manasse said, there is judgment and there is a judge [Therefore Manasse died a believer; in the opinion of the author of Chronicles, he has part in the Future World. The Mishnah follows the opinion of the authors of Kings and Jeremiah.] .

[Sifry Num. 131–132 (Yalqut Hosea526). Slightly different formulations in Tanhuma Balaq 18, Num. rabba 20; Babli 106a. Referred to in Pirqe R. Eliezer 47.] But what did the evil Bileam do? Because he counseled Balaq ben Ṣippor to fell Israel by the sword. He told him, the God of this people hates whoring. If you put up your daughters for whoring, you may rule over them. He answered, but will they listen to me? He told him, put your own daughter up, they will see and listen to you. That is what is written [Num. 25:15.] : he is the head of related tribes in Midian. What did they do? They built dining rooms [Latin coenaculum “upper storey room; dining room; garret”. Secondary Babli קלעים “partition wall, partition gobelin”.] from Bet Hayyešimon [In the biblical text בית הישימות.] to the Snow Mountain [The Hermon.] and installed there women selling pastries. They put an old woman outside and a young girl inside. Israel were eating and drinking. If one of them went to stroll around, to buy himself something from the grocer, the old woman would offer to sell to him for the going price, but the girl told him, come and take it for less. This happened that first day, the second day, the third day. After that, she told him, from now on you are like a member of the family; enter and select for yourself. When he entered, there was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and (Gentile wine) [libation wine] was not yet forbidden for Israel [The text in parenthesis is the scribe’s original text, the one in brackets his correction. Formally, the original text is the only correct one. Wine used in idolatrous libations is forbidden for all usufruct as חֶרֶם, Deut. 13:18. The prohibition of the consumption of other Gentile wine is attributed to Daniel (Dan. 1:8); it is not Mosaic. The corrected text and its parallel sequel adopt popular language which calls יַיִן נֶסֶךְ what correctly should be called סְתָם יֵינָם “their unspecified wine”.] . She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison [Read כריסה.] ; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. Immediately she took out a shape of Peˋor from her bosom and told him, bow down before this one and I shall consent to you. But he answered her, should I bow down before foreign worship? She told him, you do not bow down, you only strip for it. This is what the Sages said [Mishnah 7:12 (Notes 238,239).] , “one who defecates in front of Baal Peˋor follows its worship. One who throws a stone at a statue of Mercury follows its worship.” [Duplication of previous text.] There was a pitcher full of wine, of the strong Ammonite wine which seduces the body to whoring. Its smell was seething and libation wine was not yet forbidden for Israel. She told him, maybe you want to drink a cup of wine? He answered her, yes. She gave to him and he drank. When he drank, the wine was burning in him like a viper’s poison [Read כריסה.] ; he told her, consent to me. She told him, do you want me to consent to you? He answered, yes. She told him, make a vow to deny the teachings of Moses and I shall consent to you. That is what is written [Hos.9:10.] : They came to Baal-Peˋor, made vows for the shame, and turned into abominations like their love life.

Rebbi Eleazar said, just as a nail cannot be taken out of a door without [loss of] wood, so it is impossible to get rid of Peˋor without [loss of] life. It happened that Sabbatai from Ulam leased his donkey to a Gentile woman to bow down before Peˋor. When they arrived at Peˋor’s temple, she told him, wait here for me while I am entering and bowing down before Peˋor. After she came out, he told her, wait here for me while I am entering and do what you did. What did he do? He entered, relieved himself, and cleansed himself on Peˋor’s nose. All were praising him and said, nobody yet had done what this man did [He committed a deadly sin of idol worship while intending to debase the idol.] . It happened that Menaḥem from Guvta-Ariaḥ was occupied with amphoras when the spirit of Peˋor came to him in the night. What did he do? He took a spit, stood up against him; he fled. He came to him in the second night and asked him, Menaḥem, why do you curse me? He was afraid of him and promised him, I shall not curse you in the future [The story is fragmentary. It may be influenced by Christian beliefs that the old gods were turned into demons.] . It happened that a ruler came from overseas to bow down before Peˋor. He told them, bring one bull, one ram, and one sheep, to bow down before Peˋor. They told him, you have no need for all of these; you only have to strip yourself for him. What did he do? He provoked סניגורים [Elsewhere, סניגור is συνήγορος “advocate, intercessor”. In Sifry סנגדודים, in Yalqut סנגלרים. According to the context, pretorians must be intended.] against them; they were hitting them and smashing their brains with bats, saying to them: woe to you and your error.

It is written [Num. 25:3–4.] The rage of the Eternal was kindled against Israel. The Eternal said to Moses: Take all the heads of the people and hang them for the Eternal before the sun. What he told him was, install their heads as judges over them and let them execute the sinners [Not the heads; cf. the Targumim.] at daytime. That is what is written: Moses told the judges of Israel: each one should kill his men who cling to the Baˋal Peˋor [Num. 25:5.] . How many were the judges of Israel [Halakhah 1:7, Note 356.] ? 78’600. Heads of thousands, 600. Heads of hundreds, 6'000. Heads of fifties, 12’000. heads of tens, 60’000. It turns out that the judges of Israel were 78’600. He told them, each of you should execute two. It turns out that the number of the killed was 157’200. Behold, a man from the Children of Israel came and introduced to his brothers the Midianite woman, to the eyes of Moses [Num. 25:6.] . What means to the eyes of Moses [The text does not say before his eyes but in his eyes.] ? Like a man who says, that is in your eyes, Moses. He told him, is not Ẓippora a Midianite, and are not her hooves split [The sign of a kosher animal.] ? This one is pure, that one is impure? There, Phineas was present. He said, is there nobody who would kill him or be killed? Where are the lions? A lion whelp is Jehudah [Gen. 49:9.] ; Dan is a lion whelp [Deut. 33:22.] ; Benjamin a rapacious wolf [Gen. 49:27.] . When Phineas saw that nobody of Israel did anything, he immediately rose from his court, took the spear in his hand, and put its iron under his belt [Latin fascia “band, girdle”.] . He was leaning on its wood until he arrived at his door. When he arrived at his [Zimri ben Salu’s.] door, they [The tribe of Simon, protecting their head.] asked him, where to, Phineas? He said to them, do you not agree that everywhere the tribe of Levi is with the tribe of Simeon? They said, let him, maybe the Pharisees permitted the matter [Echoing a popular opinion that the “oral law” can be made to adapt to all circumstances, moral or immoral.] . When he entered, the Holy One, praise to Him, performed six wonders for him [Babli 82b, in the name of R. Johanan.] . The first miracle: usually they would separate, but the angel glued the one to the other [If they were not killed in the act, the killing would have been murder.] . The second miracle: He directed the spear into her belly to that his penis should be seen inside her belly because of the fault-finders, lest they say that he muscled himself in with them and satisfied himself [In the Babli: Thus Phineas had direct proof in court that the killing was justified. Phineas’s act established a rule of law which could never be used again.] . The third miracle: the angel closed their mouths, so they could not cry. The fourth miracle: they did not slip from the weapon but stayed in place. The fifth miracle: The angel lifted the lintel so that both of them were carried out between his shoulders. The sixth miracle: When the plague started to destroy the people, what did he do? He threw them on the ground and prayed. That is what is written: Phineas stood and prayed; the plague was arrested [Ps. 106:30.] .

When Israel came to exact vengeance from Midian, they found there Bileam ben Beor. What did he do there? He came to collect his wages for the 24’000 of Israel who died at Shittim. Phineas told him, you followed neither your Creator nor Balaq. You did not follow your Creator, Who told you, do not go with Balaq’s emissaries, but you went. You did not follow Balaq who told you to come and curse Israel, but you blessed them. I also will not hold back your wages. That is what is written: The Children of Israel slew Bileam ben Beor the sorcerer on top of their slain [Jos. 13:22. The masoretic text, as represented by the Aleppo and Leningrad codices, reads אל־חלליהן, not על־. One finds על־חלליהן in Num. 31:8, not referring to Bileam but to the five tribal heads of Midian which in Num. are titled “kings” but in Jos.“princes of Sihon”. Jos. describes the situation before the arrival of the Children of Israel, Num. the actual situation after the fall of Sihon. One may read the following explanations as a polemic against opinions like that of M. Noth (Das Buch Josua, Tübingen 1938, p. 50) that אל־חלליהן is a gloss, taken from Num. 31:8 and inserted in the wrong place.] . What means on their slain? That he was as important as all their slain. Another explanation, on their slain. Just as their slain were irrelevant, so he was irrelevant. Another explanation, on their slain. He was flying over their corpses, but Phineas showed him the [High Priest’s] diadem and he fell down. Another explanation, on their slain. This teaches that Israel paid him his wages in full and did not hold back.

Doëg was a man great in Torah. Israel came and asked David, does the showbread supersede the Sabbath [The only place where Doëg is mentioned is 1S. 21–22. Since it is stated in 21:7 that David was given showbread still hot when removed from the Tent of Meeting, it must have been on the Sabbath (Lev. 24:8). Since the High Priest earlier had indicated misgivings about giving him holy bread, he must have convinced the High Priest by learned arguments that what he asked for was permitted.] ? He told them, its arrangement supersedes the Sabbath, but neither its kneading nor its forming supersedes the Sabbath. Doëg was there and said, who is the one who comes to instruct in my presence [It is implied that Doëg claimed status as the generations’s teacher. That would make asking anybody else for religious instruction in his presence a deadly sin [Gittin 1:2 (Note 94), Ševiˋit 6:1 (Notes 23–30).]] ? They told him, it is David ben Jesse. He went immediately and counseled Saul, the king of Israel, to kill the priests of Nob, the city of priests. This is what is written [1S. 22:17.] : The king said to the runners who stood by him, surround and kill the priests of the Eternal for they also are involved with David, etc., up to they did not inform me. Who were they? Rebbi Samuel bat Rav Isaac said, they were Abner and Amasa. They told him, you have us indebted to you only for this belt [Greek ζωνάριον, τό, “belt”.] and this כלינירין [According to Arukh, one should read כַלִינָרִין χαλινάριον “bridle”. Levy prefers to read כְלָנִידִין χλανίδιον “upper garment, blanket.” This fits better into the context. They tell the king that they do not need his salary.] . Here they are torn for you. [1S. 22:17.] The king’s servants did not want to kill the priests of the Eternal. The king said to Doyeg. Rebbi Jehudah bar Pazi said, it is written to Doyeg. They told him, you are caught like a fish; you committed a great sin [In Chapter 21, he is called דואג, in Chapter 22 mostly דויג. This must be explained; the second form of the name is derived from דָּג “fish”. The episode is an illustration of the maxim that calumny (לָשׁוֹן הָרַע) is a deadly sin.] . [1S. 22:18. It is stated that Doeg slew 85 men wearing the ephod, a vestment by pentateuchal rules appropriate only for the High Priest.] Turn you and smite the priests of the Eternal. Doëg the Edomite turned and smote the priests, etc. But did not Rebbi Ḥiyya state, “one does not appoint two High Priests together”? But this teaches that all of them were qualified for the High Priesthood. How was he removed [What visible sign was given that he had no part in the Future World.] ? Rebbi Ḥanina and Rebbi Joshua ben Levi: One said, fire came from the Holiest of Holies [1S. 21 makes it clear that there was a Holy Tent at Nob, even though the Ark was still at Qiryat Yearim.] and burned around him. But the other said, competent students came to him, they were learning but he was forgetting [Babli 106b.] , to confirm what is written [Job. 20:15.] : The property swallowed by him he throws up; God removes it from his belly.

Aḥitophel was a man great in Torah. It is written [2S. 6:1. The verse is written in military language but does not appear in a military context.] : David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana [Num. rabba 4(21),12(25); Midrash Samuel 24(5).] : Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them [Justifying Ahitophel’s hatred of David. He had enough reason as Batseba’s grandfather.] . That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah [Num. 7:9.] . They moved the Ark of God’s Covenant on a new car [2S. 6:3.] , etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written [2S. 6:13; 2 Chr. 15:20. The two verses contradict one another.] : It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf [To explain both verses (Note 246). Babli Sotah 35b.] . The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder [Num. 7:9.] . But so you told him. [Differently Babli Sukkah 53a; hinted at Makkot 11a.] Similarly you find that when David started to excavate the foundations [Greek θεμελίωσις; cf. Sotah 6:2 Note 17.] of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God [Ex. 20:2.] , the earth trembled and sank down, and I was put here to suppress the abyss [Cf. Babli ˋAvodah zarah 3a, Midrash Tehillim 74 #4. The reference is to Ps.76:9: The earth was fearful and quiet. The earth was fearful because it was created on condition that Israel accept the Torah; when Israel accepted the Ten Commandments the earth became quiet since its continued existence was assured. The cover on the abyss sits on the waters of the Deluge (Gen.7:11).] . Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said [A magical spell.] and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing [Babli Berakhot 56a, Makkot 11a.] . Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit [The blueprint for building the Temple (1Chr. 28:11).] . What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct [Midrash Tehillim 3(4). (We do not find that the oracle could be used for anything but affairs of state.)] . That is what is written [2S. 16:23.] : The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written [Babli Nedarim 37b.] ; the verses could not call him “a man. [In Midrash Tehillim 3(4): “but an angel.”] ”

How was he removed [What visible sign was given that he had no part in the Future World.] ? When Aḥitophel saw that his counsel was not taken, he saddled his donkey [2S. 17:23. He committed suicide; therefore his death could not scour off his sins, Note 29. A parallel to this paragraph is in the Babli, Bava batra 147a.] , etc. Three things did Aḥitophel command his sons: Do not rebel against the dynasty of David, since we find that the Holy One, praise to Him, shows them favor even when they acted brazenly [Greek παρρησία, as in the case of Batseba.] . Do not have dealings with anybody who has a lucky streak [Since the other party would win in court or in contract negotiations.] . And if Pentecost was clear, sow wheat of the best quality [The next fall planting season.] . But we do not know whether clear from dew or clear from šarav [The dry wind from the East, Arabic hamsin.] .

[Babli 107b.] Geḥazi was great in Torah, but three things were the matter with him: He was grudging, dissolute in sexual matters, and denied the Resurrection of the Dead. Grudging. When Elisha sat and formulated his teachings, Geḥazi sat outside the door. The students saw him and said, Geḥazi did not find room inside, could we find room inside? His [Elisha’s who had no listeners.] statements were said without anybody profiting from them. Once he was removed, what is written there? The prophecy students said to Elisha (etc.,) the place where we are sitting is too narrow for us [2K. 6:1, the verse immediately following Gehazi’s dismissal.] . It does not contain the general population [Greek ὄχλος, “multitude”.] and the students who were there.

[Yebamot 2:4 (Notes 81–85), Lev. rabba24(6). The text here seems to be original since only here (and Lev. rabba) the observation of R. Samuel bar Rav Isaac’s maid is given justification.] Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God [2K.4:9.] . Rebbi Jonah said, he is holy, but his student is not holy. Rebbi Abun said, because he never looked at her. But the rabbis of Caesarea say, he never had an involuntary emission. The slave girl of Rebbi Samuel ben Rav Isaac said, I was washing my master’s garments. I never saw a bad thing on my master’s garments. It is written: Geḥazi drew near to push her away [2K.4:27.] . What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

And denied the Resurrection of the Dead. You find that at the time when Elisha came to resurrect the Shunamite’s son, he told him [2K. 4:29.] : Take my support staff in your hand and go, and if you meet a man do not greet him, or if a person greets you do not answer him. But he did not do that, but when a person met him and asked, from where and to where, Geḥazi? He told him, I am going to resurrect the dead. This one would tell him, only the Holy One, praise to Him, can resurrect the dead, as it is written [1S.2:6.] : The Eternal kills and gives life, brings down to the pit and lifts up. He went there and did not do anything. He returned to him and said to him, I know that if he really were dead, he would not wake up through you.

You find [written] when Naˋaman, the army commander of the king of Aram, came to him with his horses and his chariot. Rebbi Joḥanan said, it is written with his horse [The actual Ketib in all sources of 2K.5:9.] . He wanted to give him gold and silver, stolas and garments, precious stones and pearls, but he did not accept. That is what is written [2K. 5:16.] : He insisted that he take, but he refused. Geḥazi came and said, by the living Eternal, if I would run after him and take anything from him [2K.5:20; Num. rabba 7(6). The invocation of the Name in a dishonest enterprise is blasphemy.] . “A defect” is written [A Ketib מומה “its defect” for Qereמְאוּמָה “anything” is not in Eastern (Aleppo and Peterburg) codices but it is an old Ashkenazic (Rashi ad loc.) and Provençal [Num. rabba 7(6)] tradition; cf. Y.S.R. Norzi, מנחת שי ad loc.] . He went, met him, took what he took, and hid it in his upper storey. He came to Elisha, who asked him, from where to where, Geḥazi? You refused the reward of the just [He lost his reward in the Future World.] ! He answered [2K.5:23–24. In v. 24, Gehazi’s skin disease is declared hereditary.] , your servant did not go here or there. But he said, did not my thoughts go when a man turned from his carriage towards you; is it time to take silver and gold; is it time to take precious stones and pearls? Therefore, Naˋaman’s skin disease shall cling to you. It is written [2K.7:3.] : Four men afflicted with skin disease were at the door of the gate. Who were they? Rebbi [Read: Rav Jehudah. In the Babli (107b): R. Johanan.] Jehudah in the name of Rav: They were Geḥazi and his three sons.

It is written [2K. 8:7.] : Elisha came to Damascus when Ben-Hadad the king of Aram was sick. What did he come to do there? He went to bring back Geḥazi but found him absolutely impure [Most rules of skin-disease (Lev.13:1–46) define two stages of the diagnosis. In the first one, the sufferer is quarantined (מֻסְגָּר). If he be found pure, a simple immersion in water will make him ritually pure. But if he was found impure after quarantine, he is absolutely impure and can regain purity only by the elaborate ceremony described in Lev. 14. For an inhabitant of the Northern kingdom, this would present almost insurmountable difficulties. (Naˋaman as a Gentile did not need any ceremony.) Elisha is faulted for not helping Gehazi to repent and regain his purity.] . From here that one should push away with one’s left hand but bring back close with one’s right. Rebbi Joḥanan said, the stranger should not stay outside overnight; my doors I opened for the guest [Job 31:32.] . From here that one should push away with one’s left hand but bring back close with one’s right. Not as Elisha did who pushed Geḥazi away with both hands. Elisha was sick with two sicknesses [In the Babli 107b: three sicknesses; the two mentioned here and an additional one for sending the bears against the children. In 2K. 13:14 it is mentioned that Elisha fell ill “with the sickness which would cause his death”. This implies that it was not his only sickness; he must have been sick at least twice.] . One in the ways of the world, and one because he pushed Geḥazi away.

[Num. rabba 14(1).] Rebbi Ḥanania and Rebbi Joshua ben Levi: at the time when they voted and said that three kings and four private persons had no part in the Future World, there came a disembodied voice and said [Job 34:33.] , does it pay for you that you oppose, that you choose, not I, and what can you say [It is presumptuous for a human theologian to pretend to know God’s judgment.] ? They wanted to include Solomon with them [Babli 104b.] . David came and bowed down before them, but some say that fire came out of the Holiest of Holies and flared around them. Hadar IIla was used to be answered when he prayed. From the time he voted with them he prayed but was not answered. The interpreters of hints say, all of them have part in the Future World. What is the reason? Mine is Gilead, mine is Manasse, Ephraim my main fortress, Jehudah is my scepter, Moab my washing trough, at Edom I shall throw my shoe [Ps. 60:9–10, 108:9–10.] . Mine is Gilead, that is Ahab, king of Israel, who fell at Ramot Gilead. Mine is Manasse, its plain meaning. Ephraim my main fortress, that is Jeroboam ben Nevat the Ephraimite. Jehudah is my scepter, that is Aḥitophel. Moab my washing trough, that is Geḥazi [Whose sin was connected with Naˋaman’s washing.] . At Edom I shall throw my shoe, that is Doëg the Edomite. Israel said before the Holy One, praise to Him: Master of all Worlds, what can we do if David, King of Israel, cursed them? Men of blood and deceit shall not live to half of their days [Ps. 55:24. In the Babli, 69b, 106b, the verse is read as meaning that Doëg and Ahitophel did not live to age 35.] ! He told them, it is up to Me to make them friends one to the other. For me Peleshet is friendly; to me Peleshet makes friends [The root פלש in addition to “invade” can mean “to clear a path”.] ; it is up to Me to lead them to good deeds and to make them friends one to the other.

MISHNAH: The generation of the Deluge has no part in the World to Come and they do not stand in judgment, as it is said [Gen. 6:3.] : My Spirit shall not judge man forever. The people of Sodom have no part in the World to Come but they stand in judgment. Rebbi Neḥemiah says, neither of them stands in judgment, as it is said [Ps. 1:5.] : Therefore, evildoers shall not rise in judgment, nor sinners in the company of the just. Therefore, evildoers shall not rise in judgment, that is the generation of the Deluge, nor sinners in the company of the just, these are the people of Sodom. They said to him, in the company of the just they will not rise; they will stand in the company of evildoers.

HALAKHAH: “The generation of the Deluge has no part in the World to Come,” and will not see the future [In contrast to most other sinners whose souls will take part in Eternal Life after having been punished for their sins, these souls will be completely destroyed. Babli 108a.] . What is the reason? [Gen. 7:23.] He wiped off all that was standing in this world; they were wiped off from the Land [The double mention of “wiping off” in one verse implies that each of them must have another object. In Psalms, “the Land” usually refers to the Future Life; the Land of the Living to Paradise, the Land without attribute to the Netherworld.] , in the future.

[Babli 108a, Tosephta 13:6, Gen. rabba26(6),28(3).] It was stated: Rebbi Neḥemiah says, one understands it from what was said [Gen. 6:3.] My Spirit shall not judge man forever. Rebbi Jehudah says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall give My Spirit into people [At the resurrection. The interpretations differ in formulation, not in meaning.] . Rebbi Simeon says, My Spirit shall not judge him, for I shall not give My Spirit into them when I shall distribute the rewards of the just. Others say, My Spirit shall not judge him, I shall not bring it back into its sheath [In the container where souls are kept to be born or resurrected.] . Rebbi Joshua ben Levi said, mainly their [The generation of the flood.] scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place [Job6:17.] . What is in its heat? In their boiling. Rebbi Joḥanan said, every single drop which the Holy One, praise to Him, rained on them, He brought to a boil in Hell and rained it on them [Gen. rabba 28(9) [M. Sokoloff, The Geniza Fragments of Bereshit Rabba(Jerusalem 1982) p. 120].] . That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi [Probably one should read “Jehudah and Hizqiah, the sons of R. Hiyya”, or a name in missing here. In Mishnah Idiut2:10, the Babli, Šabbat 33b, and Thr. rabba1(42), the statement is anonymous. In Gen. rabba 28(7) it is attributed to R. Johanan, a student of Hizqiah. The statement is the basis of the rule that prayers for deceased parents may be said only for 11 months, so as not to declare one’s parents as evildoers.] said, the Holy One, praise to Him, judges the evildoers in Hell for twelve months. First He brings the itch on them; then He brings them into fire and they say woe, woe; after that He brings them into snow and they say wai, wai. What is the reason? He brought me up from the noisy pit, from miry mud [Ps. 40:3.] . What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment [This refers to the statement of the Mishnah that the people of the Deluge have no part in the World to Come, i. e., that their souls were destroyed.] and then take part in the World to Come? Because the scoffer will not hear rebuke [Since the goal of punishment is reform, punishment of scoffers is useless. Their souls, instead of being punished, must be destroyed.] .

[Babli 109a; Tosephta 13:8. The paragraph also is part of the Mishnah in the Babli and the independent Mishnah mss. not from the Maimonides tradition.] “The people of Sodom have no part in the World to Come,” and they will not see the future. What is the reason? The people of Sodom were very evil and sinful against the Eternal [Gen. 13:13.] . Evil and sinful in this world, against the Eternal very much in the future. [Gen. rabba 41(10).] Another explanation. Evil against one another, and sinful in incest and adultery, against the Eternal in foreign worship, very much in spilling blood.

MISHNAH: The generation of the desert has no part in the World to Come, as it is said [Num. 14:35. The argument in the longer text of the Mishnah in the Babli is reproduced here at the start of the Halakhah. In all these cases, the double emphasis in the verse is interpreted that the first expression refers to this world, the second to the World to Come.] : in this desert they shall be terminated and there they will die, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says [Ps. 50:5.] , assemble for Me My lovely ones, who sealed My Covenant by a sacrifice [The ceremony described in Ex. 24:1–9 guaranteed their eternal life. Since R. Aqiba war R. Eliezer’s student, the inversion of the chronological order clearly indicates that the latter’s opinion is accepted as practice.] . The band of Korah will not be resurrected in the future, as it is said [Num. 16:33.] the earth covered them; they were lost from among the congregation, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says [1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23).] , the Eternal kills and brings to life, He sends down into the pit and raises up.

HALAKHAH: [Babli 110b, Tosephta 13:9–12.] “The generation of the desert has no part in the World to Come,” and will not see the future, as it is said: in this desert they shall be terminated and there they will die. In this desert they shall be terminated, in this world, and there they will die, in the future; and so He says [Ps. 95:11.] , what I swore in My rage, lest they come to My rest, the words of Rebbi Aqiba. Rebbi Eliezer says, about them it says, assemble for Me My lovely ones, who sealed My Covenant by a sacrifice. Rebbi Joshua said, I swore and I shall keep it [Ps. 119:106; cf. Eccl. rabba 10(23) ad10:20. In a more adequate context the verse is quoted in Hagigah 1:8.] ; sometimes I do not keep it. Ḥanania the son of Rebbi Joshua’s brother says, it is written: what I swore in My rage; I swore in My rage, I am changing My mind. It was stated: Rebbi Simeon ben Menassia says, about them it says assemble Me My lovely ones, who performed acts of love for Me [In Jer. 2:1, the Exodus is described as an act of love of God.] . The executors of My Covenant, who were extirpated by Me. By sacrifice, they elevated me and were sacrificed for My name. It was stated: Rebbi Joshua ben Qorḥa says, about these generations He says [Is. 35:10.] , those freed by the Eternal shall return. Rebbi says, these and those [The generation of the desert and the Ten Tribes (Mishnah 6).] have part in the World to Come. What is the reason? [Is. 27:13; cf. Eccl. rabba 1(20).] It shall be on that day, a great ram’s horn will be blown, and those lost in the land of Assyria will come, these are the Ten Tribes, and those displaced in the land of Egypt, that is the generation of the desert. These and those will bow down before the Eternal on the Holy Mountain [and] in Jerusalem.

[Babli 109b, Tosephta 13:9.] The band of Korah will not have part in the Future World and not be resurrected in the future. What is the reason? [Num. 16:33.] The desert covered them, in this world; they were lost from among the congregation, in the future. It was stated: Rebbi Jehudah ben Bathyra says, one understands from what is said, I erred like a lost sheep; look after Your servant [Ps. 119:176.] , that just as the lost object mentioned there at the end will be searched for, so also the lost object mentioned here at the end will be searched for [By the doctrine of invariability of lexemes.] .

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die [Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.] . [Midrash Shemuel ed. Buber 5(12).] Rebbi Joshua ben Levi said, Hannah prayed for them. This follows Rebbi Joshua ben Levi, as Rebbi Joshua ben Levi said: Korah’s band was continuously sinking until Hannah stood up and said [1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23).] , the Eternal kills and brings to life, He sends down into the pit and lifts up.

MISHNAH: The Ten Tribes will not return in the future, as it is said [Deut. 29:27.] , He threw them into another country like this day. As this day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Eliezer says, like this day, as the day gets dark and then light, so also they for whom there was darkness there will be light in the future.

HALAKHAH: “The Ten Tribes,” etc. [Babli 110b, Tosephta 13:12.] The Ten Tribes have no part in the World to Come, and will not see the future. What is the reason? He threw them into another country like this day. As the day passes and does never return, so they go, never to return, the words of Rebbi Aqiba. Rebbi Simeon ben Jehudah from Kefar-Ikos said in the name of Rebbi Simeon: If their behavior remains as on this day, they will not return; otherwise, they will return.

[It is difficult to understand why this digression about a crypto-Jewish Roman emperor was inserted here. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come. A parallel, in slightly different order, is in Megillah 1:13. For the first sentence, cf. Lev. rabba 3(20), Midrash Ps. 22(29).] Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar: When in the Future World the proselytes come, Antoninus comes at the head of all of them. How do you understand this? Since they saw him walking with a slight shoe on the Day of Atonement [The wearing of leather shoes is forbidden on the Day of Atonement (except where it is necessary, as when walking on muddy streets.) That Antoninus did not wear leather shoes on the Day of Atonement is no proof that he became a proselyte since many “God-fearing people”, Gentiles known as “Friends of the Synagogue”, do the same.] , what do you infer since even God-fearing people go outside thus. There is information that Antoninus did not become a proselyte, and there is information that Antoninus did become a proselyte. Antoninus came to Rebbi and asked him, can you see me eating from the Leviathan [The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a.] in the World to Come? He said, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat in the World to Come? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it [Ex. 12:48.] . This implies that Antoninus did not become a proselyte. When he heard this, he went and became a proselyte. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked [It is indecent to look at sexual organs. References to this insert are Megillah 1:13 (72b l.57, 3:3 74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesahim 104a; the text here is copied by Tosaphot Ketubot30a s.v. הכל.] , and at yours I should look? This implies that Antoninus became a proselyte. Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies [An otherwise unknown personality.] ? Because he never in his life looked at the figure on a coin. Antoninus came to Rebbi; he said to him, pray for me. He said to him, may He save you from the cold, as it is written [Ps. 147:17.] , who can withstand His cold? He said, is that not a superfluous prayer? You cover yourself with an outer garment and the cold will go away. He said to him, may He save you from the hot wind that comes into the world. He said, that is a prayer; may your prayer be heard, as it is written [Ps. 19:7.] , nothing is hidden from His heat.

Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ [Who flouted Jeremiah’s advice and fled to Egypt, 2K. 42.] has no part in the World to Come. What is the reason? They were traitors to the Eternal for they produced foreign children. Now a new Moon shall eat their parts [Hos. 5:7.] .

Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised [After a digression, one returns to the Ten Tribes.] . The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments [The question is whether people suspected of being descendants of the Ten Tribes, who did not join in the return of Judeans and who clearly will not follow rabbinic rules for marriage and divorce, can be allowed to marry rabbinic Jewish partners. The first opinion states that while they cannot be expected to follow biblical commandments, they are eligible as marriage partners once their Israelite identity is ascertained or they undergo regular conversion (even if this is intrinsically futile for descendants of Jews in the female line.)] . But he who says bastards, from their fathers [In this opinion, all descendants of the Ten Tribes are barred from marrying Jewish partners other than bastards or proselytes.] . Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me [Ez. 2:3.] . It is not written “to a rebellious people” but to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day. Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas [Since each tribe is called גּוֹי “a people” (Gen. 35:11), the plural implies that it counts for at least two, for a total of at least 24. Possibly this is a take-off on the multiplicity of Christian sects.] : one inside the river Sanbation [A river which stops flowing on the Sabbath. Plinius, Hist. nat. XXXI,2; Sanhedrin 65b; Gen. rabba 11(6),73(5); Pesiqta rabbati 23 [ed. Ish-Shalom Note 79].] , one to Daphne of Antiochia [Site of an Aphrodite shrine of famously ill repute. Cf. Note 343.] , and one on whom the Cloud [The Divine Cloud of Exodus (Ex.14:19) and Temple (1K. 8:10–11).] descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? You went in the way of your sister and I gave her cup into your hand [Ez. 23:31.] . So when they return, they will return from three diasporas. What is the reason? [Is. 49:9.] To tell the prisoners, leave, those who were exiled inside the river Sanbation; those in darkness, become visible, those upon whom the Cloud descended and covered them; on the roads they are grazing and on all plains is their pasturage, those who were exiled to Daphne of Antiochia.

MISHNAH: The people of a seduced town [Who according to Mishnah 9:1 are executed by the sword.] have no part in the World to Come, as it is said [Deut. 13:14.] : Useless men [They left their faith, therefore they cannot receive the reward of the faithful.] left your midst [I. e., from their tribe.] and seduced the inhabitants of their town as follows. Therefore they cannot be executed unless the seducers be from that town and from that tribe, unless the majority was seduced, unless the seducers were men. If women or minors seduced them, or if a minority were seduced, they are single individuals [They must be prosecuted for idolatry on an individual basis.] and need two witnesses and warning for each single one. This is more stringent for individuals than for the multitude since individuals are stoned, therefore their money escapes [It is inherited by the heirs.] while the multitude is executed by the sword, therefore their money is lost [It must be destroyed by fire and is forbidden for all usufruct, Deut. 13:17–18.] .

HALAKHAH: “The people of a seduced town,” etc. A town but not a village, a town but not a fortified place [As noted in the dictionaries, both the etymology and the exact meaning of עִיר are unknown. For R. Meïr, עִיר is a village and כְּפָר a hamlet; this is the usual meaning of the words in the Babli. For R. Jehudah, עִיר is any larger settlement. In the Babli, 15b, this is a dispute between authorities of the generation between Tannaïm and Amoraïm. The opinion of R. Jehudah here is adopted there by R. Jonathan while R. Yoshia defines עִיר as a settlement of between 10 and 100 households.] . This means, from five to ten [Households.] , the words of Rebbi Meïr; Rebbi Jehudah says, from one hundred up to a majority of the tribe. If two seduced two, is it possible to try the two who had seduced two both as seducers and as seduced [Since men are mentioned in the verse, the seducers, to be stoned, cannot be less than two. On the other hand, if they did seduce only a few people and the majority was seduced by others, they are not seducers of the עִיר and may be tried as inhabitants, to be decapitated.] ? If there were proselytes and residents [Resident Gentiles.] , are they counted for the majority? If there were menageries [Latin vivarium, -ii, n.] for wild animals, birds, or fish [These are not domesticated animals; the question is whether they have to be destroyed as property.] ; birds flying higher than ten [handbreadths] [The airspace above ten handbreadths is a separate domain. This is important mainly for the rules of the Sabbath but is noted also in property cases.] , what are the rules [Since (Tosephta 14:1) the case of the seduced city never arose and never will arise, no answers are required.] ?

Rebbi Simeon says, burning is worse than stoning, but the rabbis teach that stoning is worse than burning. Rebbi Simeon says, strangulation is worse than decapitation; but the rabbis teach that decapitation is worse than strangulation [Chapter 7:1, Note 1 (24b l. 15)] .

MISHNAH: Slaying you shall slay the inhabitants of that town by the sword [Deut. 13:16.] . A caravan of donkeys or of camels which passes from place to place saves them [The Yerushalmi gives no indication as to what this means. The Babli (112a) holds that temporary residents after 30 days become voting citizens of the town; if they do not follow the permanent inhabitants into apostasy, they will deprive the apostates of a majority and the rules of the seduced town cannot be applied. But it might be that the Yerushalmi follows Sifry Deut. 94 that if at the moment of judgment there are people in town to whom the judgment does not apply, it cannot be executed since the verse requires that only the inhabitants of that town be killed.] . Destroy it and all which is in it, including its domestic animals [As property, cf. Note 363.] ,by the sword. From here they said, the properties of just people in its midst are lost, what is outside escapes; that of evildoers both inside and outside is lost.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. [Tosephta 14:5.] Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there [All the items enumerated are Heaven’s property. While the second part of the verse insists that the town’s property must be destroyed, Heaven’s property cannot be destroyed. The disposal of Heaven’s property is discussed in Mishnah 9. Babli 112b.] . Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women [Since a woman could cut off her hair and sell it to a wig-maker, it represents value. Should the woman be forced to cut off her hair before she is forced to leave town following the conviction of the town for organized idolatry? Since Temple money must be taken out undamaged, so the just woman must be taken out unhurt. The Babli, 112a, somewhat disagrees.] ? Let us hear from the following: Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. The sancta of a seduced town [Once an animal has been dedicated as sacrifice, all private use of it is larceny (Lev.5:14–16).] , Rebbi Joḥanan said, one cannot commit larceny with them; Rebbi Simeon ben Laqish said, one can commit larceny with them. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: According to your opinion that one can commit larceny with them, should one not state that “six purification offerings are left to die” [Mishnah Temurah 4:1 enumerates 5 kinds of purification offerings which can neither be redeemed nor sacrificed. An animal dedicated by an idolator of a seduced town should be added as sixth kind. Babli 112a.] ? He answered, because in this case even an elevation offering dies [Mishnah Temurah 4:1 only treats cases particular to purification offerings.] . Rebbi Hila in the name of Rebbi Simeon ben Laqish: One can commit larceny with them because of sancta of an apostate. Should they not be sacrificed? Because of the sacrifice of an evildoer is an abomination [Prov. 21:27. The Babli, Hulin 5a, finds the same result in Lev. 1:2.] . Rebbi Uqba said, also in the following they disagree: [Bava qamma 4:9, Notes 122–125] If a bull was led out to be stoned when its witnesses were found to be perjured, Rebbi Joḥanan said, the first to come acquires it; Rebbi Simeon ben Laqish said, it was false despair. Similarly, if a slave was led out to be executed when its witnesses were found to be perjured, Rebbi Joḥanan said, he acquired himself; Rebbi Simeon ben Laqish said, it was false despair.

MISHNAH: All its spoils you shall collect in its public square [Deut. 13:17–18.] . If it has no public square, one creates a public square in it. If its public square was outside, one collects it [One extends the territory of the town to include the public square.] inside, for it is said: In its public square you shall burn the town and all its spoils in fire; its spoils but not Heaven’s spoils. From here they said that dedicated objects in it shall be redeemed, heaves shall be left to rot, Second Tithes and Holy Scriptures shall be put away [All the items enumerated are Heaven’s property. While the second part of the verse insists that the town’s property must be destroyed, Heaven’s property cannot be destroyed. The disposal of Heaven’s property is discussed in Mishnah 9. Babli 112b.] . Totally for the Eternal, your God. Rebbi Simeon said, if you judge the seduced town, I will credit it for you as if you brought an entire elevation offering before Me. It shall be an eternal mound, it shall not berebuilt. It should not even be made into gardens and orchards, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, it shall not be rebuilt as it was but it may be made into gardens and orchards [R. Yose the Galilean reads תֵּל with the Accadic as ruin, R. Aqiba with the Arabic as mound, butte.] . Nothing of what should be destroyed shall stick to your hands, so the Eternal may change from His anger to grant you mercy, have mercy on you and increase you, etc. Any time evildoers are in the world, anger is in the world; when the evildoers are lost from the world, anger passes away from the world.

HALAKHAH: All its spoils you shall collect, etc. Rebbi Simeon said, is there not an argument de minore ad majus about this? Since properties, which have no knowledge of good or bad, but because they caused the just to dwell with the evildoers the Torah said, should be burned, if somebody has the intention of influencing his neighbor and influences him from good ways to bad ones, not so much more? Rebbi Eleazar said, the matter is demonstrated by Lot who dwelt in Sodom only because of his money but left there with his hands on his head. This is what is written [Gen. 19:22.] : Quickly escape to there; it is enough for you that you escape with your life.

[Halakhah 2, Notes 143–146.] It is written [1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.] : In his days did Ḥiel from Bet-El build Jericho. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that bad deeds are put in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. [If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from] [The addition in brackets is only in a Genizah fragment.] the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said [1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.] , following the word of the Eternal, the God of Israel, which He had spoken though Joshua ben Nun.

Totally, for the Eternal. your God. Nothing of what should be destroyed shall stick to your hands. It was stated [Tosephta 14:10.] : Rebbi Simeon ben Eleazar says, they did not rebuild it but built another town. After it was built, you are permitted to dwell there [As the Tosephta points out, the students of prophecy lived at Jericho, 2K.2:5.] . Rebbi Yose [The Tanna.] and Rebbi Joshua ben Qorḥa say, why does the verse say [1K. 16:34; cf. Babli 113a, Tosephta 14:6–9.] , who would build this town, Jericho? That one may not build another town and call it Jericho, or Jericho and call it another town. And so He says [Deut. 17:16.] , you shall not continue to return on this way, you may not return for dwelling; you may return for peddling, business [Greek πραγματεία.] , or to conquer the land [The verse prohibits return to Egypt to procure war materiel. It seems that the inference is based on a derivation of the word לָשׁ֛וּב not from the root שוב but from ישב.] .

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