ban

Neither could they shew their families, nor their stock, how they were of Israel: the sons of Ladan, the son of Ban, the sons of Necodan, six hundred fifty and two.

Whatever place shelters a Jew shall be made unapproachable and shall be put under the ban of fire, and be forever rendered useless to every living being for all time to come.”

Rebbi Joshua the Southerner said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned.” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular; this implies that they accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes, etc.” What is: “ Until ‘without enough?’ ” Rebbi Yose bar Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

Rebbi Joshua the Southerner said: Three things did the earthly court decree and the Heavenly Court agreed with them, and they are the following: The ban on Jericho, the Esther scroll, and greeting people using the Name. The ban on Jericho (Jos. 7:11): “Israel sinned.” But was not Joshua the one who decreed it? This certainly implies that the Heavenly Court agreed with them. The Esther scroll (Esth. 9:27): “They confirmed and accepted, etc.” Rav said, “accepted” is written in singular; this implies that they accepted. Greeting people using the Name (Ruth 2:4): “Lo, Boaz came from Bethlehem.” And from where that the Heavenly court agreed with them? The verse says (Jud. 6:12): “The Eternal is with you, o hero!” Rebbi Abun in the name of Rebbi Joshua ben Levi: Also tithes, as it is said (Mal. 3:10): “Bring all tithes, etc.” What is: “ Until ‘without enough?’ ” Rebbi Yose bar Simeon bar Abba in the name of Rebbi Yoḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah and Rebbi Chelbo and Rebbi Abba bar Ilaï in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.

MISHNAH: Pepper in any amount, ˋiṭran in any amount, spices and metals in any amount. Of the altar’s dust, of the altar’s stones, of rot of scrolls, of rot of their bindings the most minute amount since one collects them to hide them away. Rebbi Jehudah says, also one who takes out the most minute amount of appurtenances of idol worship, as it is said, nothing of the ban shall cling to your hand.

It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights, the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights, the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.

“And one makes a helmeted kid-goat in the Passover night, but the Sages forbid.” “What is a helmeted kid-goat? Entirely roasted, its head, on its hooves, and on its innards. If he parboiled part of it, or cooked part of it, this is not a helmeted kid-goat. One serves helmeted kid-goat in the evening of the first day of Tabernacles, (and on the first day of) [and in the night of the last day of] Passover. One serves helmeted calf on the first night of Passover but not helmeted kid-goat.” It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. The Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

“And one makes a helmeted kid-goat in the Passover night, but the Sages forbid.” “What is a helmeted kid-goat? Entirely roasted, its head, on its hooves, and on its innards. If he parboiled part of it, or cooked part of it, this is not a helmeted kid-goat. One serves helmeted kid-goat in the evening of the first day of Tabernacles, (and on the first day of) [and in the night of the last day of] Passover. One serves helmeted calf on the first night of Passover but not helmeted kid-goat.” It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. The Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rebbi Isaac bar Naḥman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Naḥman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Shammai walking in the night of a fast day in laced shoes. A student of Rebbi Mana instructed a relative of the Patriarch to wear laced shoes. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic.

Rebbi Ze`ira in the name of Rebbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said: It was when all the warriors finished dying from inside the camp. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said, The Eternal is the supreme power, the Eternal is the supreme power, no fire would have come down from heaven and burned the sacrifices.

It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

It was stated: Rebbi Yose said, Theudas of Rome led the people of Rome to eat helmeted kid-goat in the Passover nights. the Sages sent and said to him, if you were not Theudas, would we not put you in the ban? Who was Theudas? Rebbi Ḥananiah said, because he was providing for the rabbis. Are you not causing the public to eat sancta outside the Temple? And anybody causing the public to eat sancta outside the Temple has to be put in the ban.

One who is excommunicated by the teacher is excommunicated for the student; excommunicated by the student is not excommunicated for the teacher. One who is excommunicated by the chief judge is excommunicated for the rabbi; excommunicated by the rabbi is not excommunicated for the chief judge. One who is excommunicated by the patriarch is excommunicated for everybody. So far if an ordained rabbi excommunicated; even a fellow? Let us hear from the following: A slave woman of Bar Pata passed by a synagogue. She saw a Bible teacher who hit a child more than necessary. He said to him, this man has to be put in the ban. He went and asked Rebbi Aḥa who told him, you have to worry about yourself. This implies that a person who does something unbecoming needs to be excommunicated. Rebbi Simeon ben Laqish was looking after figs at Barbarit. Robbers came and stole from them during the night. At the end he noticed them. He said to them, these people shall be excommunicated. They said to him, this person shall be excommunicated. He was worried about himself. He said, they owe me money; maybe souls? He went out after them, said to them: permit me. They said to him, if you permit us we shall permit you. This implies that if somebody excommunicated somebody unnecessarily and he in turn excommunicated him, his excommunication is excommunication.

Rebbi Simeon ben Laqish said, the Mishnah deals with the case that he married her preliminarily conditionally but definitively silently. But if he married her preliminarily silently and definitively silently, she can claim her ketubah. Rebbi Joḥanan said, even if he married her preliminarily silently and definitively silently, she has no ketubah. Rebbi Ḥiyya in the name of Rebbi Joḥanan: But she needs a bill of divorce from him even if he married her preliminarily conditionally but definitively silently. Rebbi Ze‘ira asked before Rebbi Mana: In case he married her preliminarily silently and divorced her after the preliminary marriage, what does Rebbi Simeon ben Laqish say? Let us hear from the following: “If she had bodily defects, as long as she is in her father’s house, the father has to prove.” This implies that if the father proved his case, she can claim her ketubah. What do you see to say, if he married her preliminarily silently and divorced her after the preliminary marriage! Where do we hold? Since afterwards [it is stated]: “When was this said? For hidden defects, but he has no claim about visible defects.” If he [made it conditional], could he not also claim for visible ones? But did not the colleagues say before Rebbi Yose: Should we say that the following statement disagrees with Rebbi Simeon ben Laqish? “Once she entered her husband’s domain, the husband has to prove.” This implies that if the husband proved his case, she has no claim to ketubah. But by the statement of Rebbi Simeon ban Laqish, she has a claim to ketubah. Rebbi Cohen in the name of the rabbis of Caesarea: The Mishnah deals with the case that he definitively married her but did not sleep with her; Rebbi Simeon ben Laqish speaks about the case that he definitively married her and slept with her; I am saying that she was acceptable to him since he took her to bed.

HALAKHAH: “All substitute names of vows are like vows,” etc. It is written “Any person who vows,” why does the verse say “a vow”? From here that substitute names of vows are like vows. “Or he swears,” why does the verse say “an oath”? From here that substitute names of oaths are like oaths. “But any ban,” why does the verse say “which he bans”? From here that substitute names of bans are like bans. “A vow of nazir”, why does the verse say “to be a nazir”? From here that substitute names of nazir vows are like nazir vows. So far for Rebbi Aqiba who says that these are expressions of additions. For Rebbi Ismael who said, these are double expressions in the normal style of the Torah, “going you went, desiring you desired, by stealing I was stolen”, from where? “ Any person who vows a vow to the Eternal or swears an oath to forbid a prohibition on himself shall not profane his word,” why does the verse say “he must fulfill anything coming out of his mouth”? From here that substitute names of vows are like vows and substitute names of oaths are like oaths. And from where that substitute names of bans are like bans? “A vow, a vow”. Since “a vow” at one place means that substitute names of vows are like vows and substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of bans are like bans. And from where that substitute names of being a nazir are like being a nazir? “A vow, a vow”. Since “a vow” at one place means that substitute names of oaths are like oaths, “a vow” at the other place means that substitute names of being a nazir are like being a nazir.

MISHNAH: If somebody says qônām, or qônāḥ, or qônās, these are substitute names for qorbān. Ḥēreq, ḥērek, ḥēreph, these are substitute names for ban. Nāzîq, nāzîaḥ, pāzîaḥ, these are substitute names for nazir. Šĕbûtâ, šĕqûqâ, or he made a vow of Moy, these are substitute names for an oath.

MISHNAH: Indeterminate oaths are interpreted restrictively and explicit ones liberally. How is this? If one said, this is for me like salted meat, like libation wine, if his intent was for Heaven, he is forbidden, if for idolatry, he is permitted, if indeterminate he is forbidden. This is for me like a ban, if by a ban for Heaven, he is forbidden, if priest’s, he is permitted, if indeterminate he is forbidden. This is for me like tithe, if animal tithe, he is forbidden, if from grain, he is permitted, if indeterminate he is forbidden. This is for me like heave, if Temple heave, he is forbidden, if heave from the threshing floor, he is permitted, if indeterminate he is forbidden, the words of Rebbi Meїr. But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave. Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.

MISHNAH: Indeterminate oaths are interpreted restrictively and explicit ones liberally. How is this? If one said, this is for me like salted meat, like libation wine, if his intent was for Heaven, he is forbidden, if for idolatry, he is permitted, if indeterminate he is forbidden. This is for me like a ban, if by a ban for Heaven, he is forbidden, if priest’s, he is permitted, if indeterminate he is forbidden. This is for me like tithe, if animal tithe, he is forbidden, if from grain, he is permitted, if indeterminate he is forbidden. This is for me like heave, if Temple heave, he is forbidden, if heave from the threshing floor, he is permitted, if indeterminate he is forbidden, the words of Rebbi Meїr. But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave. Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.

“But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave.” But if they did know it, the indeterminate would be forbidden. “Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.” But if they did know it, the indeterminate would be permitted. Here you say permitted, but there you say forbidden. Rebbi Eleazar says, these are statements of two Tannaïm. Rebbi Jeremiah said, all is from one Tanna, following the one who said: “indeterminate bans are for the upkeep of the Temple.” But for the one who said, “indeterminate bans are for priests,” even in Galilee they would be permitted. In Galilee where they are used to invoke Akhan’s ban, you have to say forbidden; in Judea where they are not used to invoke Akhan’s ban, you have to say permitted.

“But the Sages say, indeterminate heave in Judea is prohibited, in Galilee permitted, since Galileans do not know of Temple heave.” But if they did know it, the indeterminate would be forbidden. “Indeterminate bans in Judea are permitted, in Galilee prohibited, since Galileans do not know of priest’s bans.” But if they did know it, the indeterminate would be permitted. Here you say permitted, but there you say forbidden. Rebbi Eleazar says, these are statements of two Tannaïm. Rebbi Jeremiah said, all is from one Tanna, following the one who said: “indeterminate bans are for the upkeep of the Temple.” But for the one who said, “indeterminate bans are for priests,” even in Galilee they would be permitted. In Galilee where they are used to invoke Akhan’s ban, you have to say forbidden; in Judea where they are not used to invoke Akhan’s ban, you have to say permitted.

Rav Huna said that in the days of Rebbi Eleazar ben Azariah they tried to include them. Rebbi Abbahu inverts the wording: In the days of Rebbi Eleazar they said, who could purify the altar’s part? That implies that Joshua excluded them. He excluded them only as disqualified for marriage. If you would say, disqualified (because of sins) then the rapist of a Gibeonite girl should not have to pay the fine, but we have stated: The rapist of a Gibeonite girl has to pay the fine.” Rebbi Eleazar said, he cursed them as a snake, as it is said: “But now you are cursed.” And it is written: “The people of Israel said to the Ḥiwwite.” But were they Ḥiwwites? They acted like the snake which said, I know that the Holy One, praise to Him, did say “because on the day you eat from it, you will die a death.” I shall go and trick them so that they eat and will be punished and I shall inherit the earth for myself. So these people acted; they said, we know that the Holy One, praise to Him, said to Israel: “You shall certainly ban them, the Hittite, the Emorite, and the Perizite, as the Eternal, your God, has commanded you” And it is written: “You shall not conclude a covenant with them.” We shall go and trick them that they conclude a covenant with us. As you take it, if they kill us, they violate their oath. If they let us live, they violated the [divine] decision. In any case, they will be punished and we shall inherit the Land.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught. Achan told him, how? Do you catch me by lots? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them. This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son, honor the Eternal,the God of Israel, … Achan answered Joshua and said, in fact. What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel. He told him, I asked you for one and you are answering me two? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said, the sons of Zeraḥ: Zimri and Ethan, etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri. Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five. Did I not know that they were five? But it teaches that Achan also has part in the World to Come.

MISHNAH: If somebody finds vessels and on them the form of the sun, the form of the moon, the form of a dragon, he should bring them to the Dead Sea. Rabban Simeon ben Gamliel says, on honored ones it is forbidden, on contemptible ones permitted. Rebbi Yose said, he grinds them and disperses them into the wind or throws them into the Sea. They told him, but then it becomes fertilizer and it was said, nothing of the ban should cling to your hand.

HALAKHAH: “An idol which was abandoned by its worshippers,” etc. It was stated: The war of Joshua is forbidden, similar to the war of Joshua is permitted. The war of David is permitted, like the war of David is forbidden. The war of Joshua is forbidden, as it is written, for certainly you should ban them. Similar to the war of Joshua is permitted, for it is a short time. The war of David is permitted, what Itai from Gat annulled. Like the war of David is forbidden, for it is permanent.

Everybody agrees that substitutes are forbidden. What about substitutes of substitutes? Rebbi Ḥanina said, a disagreement between Rebbi Ismael and the rabbis. Rebbi Ismael ben Rebbi Yose said, forbidden. But the rabbis say, permitted. Rebbi Eleazar ben Hoshaia, the reason of the rabbis, you would be banned like itself. Anything which you can keep from it is like itself. What about it? Rebbi Yose ben Rebbi Bun said, like itself, like itself two times, because of nothing should cling to your hand from the ban.

"Who talks after the bier of disciples of the wise" ; where is this to be found ? There is a Mishnaic teaching : ['Akabya b. Mahalalel] used to say : We may not administer the waters of a woman suspected of adultery to a female proselyte or freed woman ; but the Sages say : We may do so. And they said to him, "It happened with Karkemit, a [handmaid] freed handmaid of Jerusalem, and Shemayah and Abtalion did administer the waters to her!" 'Akabya said to them, "It was for show that they made her drink." Thereupon the Sages excommunicated him and he died under the ban, and the Bet Din stoned his coffin.

"Whoever despises the washing of the hands" ; where is this found ? There is a Mishnaic teaching : R. Judah said : God forbid that we should suppose that 'Akabya b. Mahalalel was excommunicated, for the Temple-court was not locked upon any man of Israel equal to him in knowledge, purity and fear of sin. But who was it they excommunicated? It was Eleazar b. Hanok, because he made light of the washing of the hands ; and when he died the Bet Din sent and placed a large stone upon his coffin, to teach that whoever is excommunicated and dies under the ban, the Bet Din stones his coffin.

"Who acts arrogantly towards the Most High" ; where is this to be found? There is a Mishnaic teaching : Simeon b. Shetah sent to Honi Hamme'aggel : "Thou art deserving of excommunication, and wert thou not Honi, I would pronounce the ban against thee ; but what can I do seeing that thou art petulant with the Omnipresent, and nevertheless He fulfils thy desires as a father gratifies a petulant child ; and concerning thee the Scriptures state, 'Let thy father and thy mother be glad, and let her that bore thee rejoice ' (Prov. xxiii. 25)." Is there no other instance [of arrogance towards God]?

Yes, there is; for Rab Joseph has taught : Theodosius of Rome accustomed the Jews in Rome to eat kids roasted in their entirety on the Passover night. They sent him [the message] : "If thou wert not Theodosius, I would have issued a ban against thee, for thou hast induced Israelites to eat the holy things outside [Jerusalem]."

Rav Yehuda said in the name of Rav, A ban made conditionally needs to be annulled. From where [is this derived]? From Yehuda. That the Torah says (Genesis 43, 9), "If you do not bring him back to me etc.". And Rav Shmuel bar Nachmani said in the name of Rebbi Yonason, What is the meaning of the verse (Deuteronomy 33, 6), "Let Reuvan live and not die etc. And this is for Yehuda?!"?