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Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria, viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die, etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards. Micha said, if you would return in peace, the Eternal did not speak through me.

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. 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. 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.

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. 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. 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.

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. 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. 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.

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. 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. 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.

“Rebbi Aqiba says, also he who reads outside books.” For example, the books of Ben Sirach and Ben Laana. 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 etc. They are given to be read, not given for exertion.

“Rebbi Aqiba says, also he who reads outside books.” For example, the books of Ben Sirach and Ben Laana. 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 etc. They are given to be read, not given for exertion.

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 stretched out their hand, 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. Since there are 24 watches, there should be 24 nails. 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. 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. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: 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 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 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. 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. 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: 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.

Masters of assembly. “Assembly” only means the Synhedrion, as you say: Assemble for Me seventy men from the Elders of Israel. Another explanation, masters of assembly, it was said in an assembly. Rebbi Simeon ben Laqish said, if somebody told me that Chronicles was to be found in Babylonia, I would go and fetch it from there. But now, if all our rabbis came together, they could not bring it from there.

“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 and spits, he has no part in the Future World.

So what did Jeroboam do? Because he made two golden calves. But did Israel not make many calves? Rebbi Simeon ben Ioḥai stated: Thirteen calves did Israel make; of these one was common property to all of them. What is the reason? They said, these are your gods, Israel; this refers to the twelve tribes. This is your god, i. e., one common property for all of them.

So what did Aḥab do? It is written: 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? Because he started the misconduct. What did Aḥab do? He adorned himself every day and stood before his army commander Ḥiel, asking him, for how much am I good today? He answered him, so and so much; then he donated its value to foreign worship. That is what is written 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 There never was anyone like Aḥab who sold himself to do evil in the Eternal’s eyes. He came to him at night 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 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: 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, 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? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: 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? 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: 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: 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: 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. It is written: 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. 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.

It is written: 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, 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? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: 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? 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: 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: 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: 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. It is written: 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. 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.

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: 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.

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: 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.

When Manasse became king, he was wild 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. But the Eternal did not want to pardon: from here that he has no part in the Future World. And is it not written, 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. Let us say, before he repented. But is it not written: For he, Amon, increased in criminality. He did not add, but he found new ways. And is there not written: 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: Mouth to mouth I would speak to him.

It is written: The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ]; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs. Rebbi Levi said, they made a bronze mule 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: 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: 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. He returned him to Jerusalem, to his kingship. 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.” At that moment, Manasse said, there is judgment and there is a judge.

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: he is the head of related tribes in Midian. What did they do? They built dining rooms from Bet Hayyešimon to the Snow Mountain 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. 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; 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, “one who defecates in front of Baal Peˋor follows its worship. One who throws a stone at a statue of Mercury follows its worship.” 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; 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: They came to Baal-Peˋor, made vows for the shame, and turned into abominations like their love life.

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. 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.

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. 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? 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? 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: 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 and this כלינירין. Here they are torn for you. 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. 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? Rebbi Ḥanina and Rebbi Joshua ben Levi: One said, fire came from the Holiest of Holies and burned around him. But the other said, competent students came to him, they were learning but he was forgetting, to confirm what is written: The property swallowed by him he throws up; God removes it from his belly.

Doëg was a man great in Torah. Israel came and asked David, does the showbread supersede the Sabbath? 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? 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: 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 and this כלינירין. Here they are torn for you. 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. 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? Rebbi Ḥanina and Rebbi Joshua ben Levi: One said, fire came from the Holiest of Holies and burned around him. But the other said, competent students came to him, they were learning but he was forgetting, to confirm what is written: The property swallowed by him he throws up; God removes it from his belly.

Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God. 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. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God. 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. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

It is written: 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. 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. 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. One in the ways of the world, and one because he pushed Geḥazi away.

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, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. 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. 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. 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! 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; it is up to Me to lead them to good deeds and to make them friends one to the other.

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, does it pay for you that you oppose, that you choose, not I, and what can you say? They wanted to include Solomon with them. 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. 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. 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! 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; it is up to Me to lead them to good deeds and to make them friends one to the other.

It was stated: Rebbi Neḥemiah says, one understands it from what was said 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. 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. Rebbi Joshua ben Levi said, mainly their scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place. 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. That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi 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. What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment and then take part in the World to Come? Because the scoffer will not hear rebuke.

It was stated: Rebbi Neḥemiah says, one understands it from what was said 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. 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. Rebbi Joshua ben Levi said, mainly their scalding was parboiling. What is the reason? At the time when they were scalded they shrank; in its heat they disappear from their place. 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. That is what is written, in its heat they disappear from their place. Jehudah ben Rebbi Ḥizqiah and Rebbi 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. What is from יָוֶן mud? From a place where one says woe. Why could they not receive their punishment and then take part in the World to Come? Because the scoffer will not hear rebuke.

HALAKHAH: “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, 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; 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. 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, those freed by the Eternal shall return. Rebbi says, these and those have part in the World to Come. What is the reason? 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.

HALAKHAH: “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, 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; 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. 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, those freed by the Eternal shall return. Rebbi says, these and those have part in the World to Come. What is the reason? 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.

The band of Korah will not have part in the Future World and not be resurrected in the future. What is the reason? 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, 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.

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die. 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, the Eternal kills and brings to life, He sends down into the pit and lifts up.

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die. 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, the Eternal kills and brings to life, He sends down into the pit and lifts up.

Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die. 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, the Eternal kills and brings to life, He sends down into the pit and lifts up.

HALAKHAH: “The Ten Tribes,” etc. 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.

Rebbi Joḥanan said, the group of Joḥanan ben Qareaḥ 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

HALAKHAH: Slaying you shall slay the inhabitants of that town by the sword, etc. Rebbi Simeon says, its domesticated animal, not first born or tithes found there; its booty, not Temple money or Second Tithe found there. Rebbi Yose ben Ḥanina asked: What is the status of hair of its just women? 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, 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”? He answered, because in this case even an elevation offering dies. 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. Rebbi Uqba said, also in the following they disagree: 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.

It is written: 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 wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, 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: Rebbi Simeon ben Eleazar says, they did not rebuild it but built another town. After it was built, you are permitted to dwell there. Rebbi Yose and Rebbi Joshua ben Qorḥa say, why does the verse say, 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, you shall not continue to return on this way, you may not return for dwelling; you may return for peddling, business, or to conquer the land.

Totally, for the Eternal. your God. Nothing of what should be destroyed shall stick to your hands. It was stated: Rebbi Simeon ben Eleazar says, they did not rebuild it but built another town. After it was built, you are permitted to dwell there. Rebbi Yose and Rebbi Joshua ben Qorḥa say, why does the verse say, 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, you shall not continue to return on this way, you may not return for dwelling; you may return for peddling, business, or to conquer the land.

MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.

MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.

HALAKHAH: From where a first warning about stealing: you shall not steal. From where a second warning about stealing: you shall not steal. You shall not steal, in order to aggravate; you shall not steal, in order to pay double restitution, in order to pay quadruple or quintuple restitution. Ben Bagbag says, do not steal your own property back from the thief, lest you be seen stealing.

What is a thief and what is a robber? Rebbi Hila said, if he stole in the presence of witnesses, he is a thief, in the presence of the owners he is a robber. Rebbi Zeˋira asked: but if he intended to rob (for copulation), he is not a robber. What is a robber according to Rebbi Zeˋira? Rebbi Samuel ben Sosarta in the name of Rebbi Abbahu: only if he rob in the presence of ten people. The prototype for all these: He robbed the spear from the hand of the Egyptian, etc.

What is the reason of Rebbi Joḥanan ben Beroqa? Of the Children of Israel. What is the reason of the rabbis? Of his brothers, not his sons. What is the reason of Rebbi Jehudah? Of his brothers, even partially his brother. What is the reason of the rabbis? Of his brothers, unless he be totally his brother.

Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found. A crown of the elderly are grandchildren; the glory of children are their parents. The glory of the young is their force; the splendor of the elderly is white hair. And it says, before his Elders in honor. It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher.

Rebbi Simeon ben Menasia says: Beauty, and vigor, and riches, and wisdom, and white hair, and honor, and children, are an adornment for the just. What is the reason? A crown of glory is white hair; on the way of piety it is found. A crown of the elderly are grandchildren; the glory of children are their parents. The glory of the young is their force; the splendor of the elderly is white hair. And it says, before his Elders in honor. It was stated: Rabban Simeon ben Gamliel says, these seven qualities which the Sages enumerated for the just were all realized by Rebbi and his sons. Rebbi Joḥanan said, all seven qualities which the Sages enunciated about the just were in Rebbi. Who was Rebbi? Rebbi is Rebbi Jehudah the Prince. Rebbi Abbahu said, Rebbi is Rebbi Yudan the Prince, is Our Teacher.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet; only he took instruction and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence of the matter only once seventy years will be fullfilled for Babylon, I shall remember you. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia. That is what is written: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there, etc. He said to him, give a sign. He answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it. But you prophesy good things; you are obligated to give a sign. He said to him, no, it is you who has to give a sign for your words. He answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.

“And one who suppresses his prophecy,” like Jonah ben Amitai. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me, Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it,” etc.

“And one who suppresses his prophecy,” like Jonah ben Amitai. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me, Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it,” etc.

“And one who disregards the prophet’s words.” Like the seer Ido. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs; who is it? He is Jonathan ben Gershom ben Manasse.

“And one who disregards the prophet’s words.” Like the seer Ido. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs; who is it? He is Jonathan ben Gershom ben Manasse.

You find that when David came and found him serving foreign worship, he asked him: You are the grandson of that righteous man and you worship idols? He said to him, I have a tradition from my grandfather, sell yourself to foreign worship rather than need other people. He said to him; Heaven forbid! He did not say so, but rather sell yourself to work that is strange to you rather than need other people. When David saw that he loved money, he made him Count of the Temple treasuries. That is what is written, Shabuel ben Gershom ben Moshe, overseer of the treasuries. “Shabuel” because he returned to God with all his might; “overseer of the treasuries” that he made him Count of the treasuries.

You find that when David came and found him serving foreign worship, he asked him: You are the grandson of that righteous man and you worship idols? He said to him, I have a tradition from my grandfather, sell yourself to foreign worship rather than need other people. He said to him; Heaven forbid! He did not say so, but rather sell yourself to work that is strange to you rather than need other people. When David saw that he loved money, he made him Count of the Temple treasuries. That is what is written, Shabuel ben Gershom ben Moshe, overseer of the treasuries. “Shabuel” because he returned to God with all his might; “overseer of the treasuries” that he made him Count of the treasuries.

The colleagues asked before Rebbi Samuel ben Naḥman: He was a priest of idol worship and lived so long? He said to them, because he was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say, what use does it have for you? It never eats, nor drinks, nor does good or evil. He said to him, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall make it favorably inclined towards you. After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He answered him, because of my livelihood.

It is written: One of the young prophets said to his neighbor by the Word of the Eternal, etc. He told him, since you did not listen to the Word of the Eternal, when you depart from me the lion will hit you; he departed from him, the lion found him and hit him. He found another man, said to him, hit me, and he hit him etc. The prophet went, stood in the king’s way, and had disguised himself by a band over his eyes. When the king passed by, he cried to the king, etc. Your servant went to and fro, etc. He told him, so says the Eternal: Because you sent away from your hand the man whom I had banned, your life will be for his life, and your people for his people. And it is written: The man of God approached and said, so says the Eternal. Why two times “and said”? But in the first address he told him, if Ben Hadad falls into you hand, do not have mercy on him and do not spare him. In the second address he told him, because you sent away from your hand the man whom I had banned, how many traps and hunting nets I made for him until I delivered him into your hand, and you sent him away and he went in peace. Therefore, your life will be for his life, and your people for his people. You find that when Israel went to war, nobody of them died but Ahab, the king of Israel. That is what is written: A man shot from his bow without aiming and hit the king of Israel between the joints of his armor; he told the driver, take me out of the camp because I became sick. How can I confirm your people for his people? Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: That drop of blood which was drawn from the just man did atone for all of Israel.

It is written: One of the young prophets said to his neighbor by the Word of the Eternal, etc. He told him, since you did not listen to the Word of the Eternal, when you depart from me the lion will hit you; he departed from him, the lion found him and hit him. He found another man, said to him, hit me, and he hit him etc. The prophet went, stood in the king’s way, and had disguised himself by a band over his eyes. When the king passed by, he cried to the king, etc. Your servant went to and fro, etc. He told him, so says the Eternal: Because you sent away from your hand the man whom I had banned, your life will be for his life, and your people for his people. And it is written: The man of God approached and said, so says the Eternal. Why two times “and said”? But in the first address he told him, if Ben Hadad falls into you hand, do not have mercy on him and do not spare him. In the second address he told him, because you sent away from your hand the man whom I had banned, how many traps and hunting nets I made for him until I delivered him into your hand, and you sent him away and he went in peace. Therefore, your life will be for his life, and your people for his people. You find that when Israel went to war, nobody of them died but Ahab, the king of Israel. That is what is written: A man shot from his bow without aiming and hit the king of Israel between the joints of his armor; he told the driver, take me out of the camp because I became sick. How can I confirm your people for his people? Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: That drop of blood which was drawn from the just man did atone for all of Israel.

HALAKHAH: “One who prophesies in the name of foreign worship,” etc. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. It came to judge whether by sign, or by miracle, whether about foreign worship or any other commandment. But about foreign worship, whether he intended to uproot the entire body or did not intend to uproot the entire body, by the words of Rebbi Simeon one does not prosecute him, but by the words of the Sages one stones him. For any other commandment by the words of the Sages one stones him, by the words of Rebbi Simeon he should understand his pywnṭ.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

Rebbi Jehudah ben Pazi said. not only to the bridal chamber but also to a house containing the bridal chamber. The following is problematic: Dining room and bedroom, bridal chamber and bedroom; if she entered the dining room, for which consequence? Rebbi Joḥanan said, to inherit from her. Rebbi Simeon ben Laqish said, to dissolve her vows. Rebbi Zeˋira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he cannot actually dissolve them before she enters the bridal chamber. Rebbi Huna said, a verse supports Rebbi Simeon ben Laqish: to whore in her father’s house. This excludes the case where the father’s agents handed her over to the husband’s agents, that she could not be stoned, but is strangled.

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

From where that they can be joined one to the other? Rebbi Mana said, the Sages counted them as two and counted them as four. Just as two can be joined one to the other so also four can be joined one to the other. Rebbi Eleazar in the name of Rebbi Abin: If it can be joined to what is not of its kind, so much more of its own kind. Rebbi Yose ben Rebbi Bun said, it is not written “they will be” but “it will be”. This teaches that they cannot be joined one to the other. Ḥizqiah stated: It is not written “skin diseases” but “skin disease”. This teaches that they cannot be joined one to the other.” “He said to him, they could have said ‘starting with eggshell and stronger it is impure’ but should not have said, ‘there are two kinds of appearances of skin disease which are four kinds.’ He answered him, it teaches that they are not one superior to the other.” Could they not be one superior to the other? If you say so, you would have said the darkened one is impure, the very darkened is impure. But the Torah said, behold, the diseased spot darkened. The darkened one is impure but the very much darkened is pure. It follows what Rebbi Ḥanina said, it is comparable to two kings and their two lieutenants. One king is greater then the other king, one lieutenant is greater than the other lieutenant. But the first one’s lieutenant is not greater than the other king. Samuel said, it is comparable to two kings and two of their ambassadors. One king is greater then the other king, one ambassador is greater than the other ambassador. But the first one’s ambassador is not greater than the other king. Rebbi Ḥanina in the name of Rav (Aḥa) [Ada] bar Aḥawa: A king, and his army commander, and the Arghabeṭa and the Head of the Captivity. Rebbi Eleasar ben Rebbi Yose said before Rebbi Yose: The Mishnah implies that one is no greater than the other. If s´et whose very darkened spot is pure has a second color, the shiny spot, whose very darkened spot is impure, certainly will have a second color. He answered him, look at what you are saying. It has a second degree; should it not also have a third? What causes you to say that the very white spot, whose very darkened spot is impure, is the s´et? The kind of s´et is like eggshell. “שְׂאֵ֤ת, this is s´et. בַהֶ֔רֶת, this is the shiny spot. סַפַּ֨חַת֙ is secondary to the shiny spot. [The diseased spot’s] look is deepened, secondary to s´et. What is the etymology of s´et? Elevated. As the shadow looks elevated compared to the sunny spot. What is the etymology of deepened? It is deep, as the sunny spot looks depressed compared to the shadow. What is the etymology of סַפַּ֨חַת֙? Adjunct. As it is said, adjoin me please to one of the priesthoods, etc.” Rebbi Eleazar said, these are the words of Rebbi Ismael and Rebbi Aqiba. But the words of the Sages are that s´et and the shiny spot are one. Sappaḥat is secondary to either one. The Mishnah says so: “Mispaḥat is turned into s´et or strong mispaḥat.”

And from where that it speaks only about the impurity of the Sanctuary and its sancta? He warned and punished about impurity and required a sacrifice about impurity. Since punishment and warning spelled out later on refer to impurity of the Sanctuary and its sancta, also when He made liable for a sacrifice it is about impurity of the Sanctuary and its sancta. Rebbi Eliezer ben Jacob says, since it says, I did not eat from it in my deep mourning, I could think that an Israel who ate tithe in deep mourning should bring a sacrifice. The verse says, from thes e. For some of these he is liable, for some of these he is not liable. I will exclude tithe which is not a deadly sin but will not exclude heave which is a deadly sin as it is said, they would die from it for they desecrated it. The verse says from thes e; for some of these he is liable, for some of these he is not liable. Or since there [one speaks about] heave, also here heave. But did you not learn it from foreign worship? Since foreign worship teaches about all transgressions in the Torah, to say that as foreign worship is special that one is liable for extirpation if done intentionally and for a sacrifice if done unintentionally. This excludes heave which only is a deadly sin.

If it is so, what does the Day of Atonement help him? Rebbi Yose ben Rebbi Bun said, the Day of Atonement acts for him as a suspended reparation sacrifice. In he died before the day of Atonement, the sin is in her. After the day of Atonement it already was atoned for.

HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? He should over it confess sins, these are intentional sins, their crimes, these are rebellions, their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins, he grabbed intentional sins and left out unintentional sins, to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension. Would it be understood to suspend for those who eat abominations and crawling things? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.

HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? He should over it confess sins, these are intentional sins, their crimes, these are rebellions, their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins, he grabbed intentional sins and left out unintentional sins, to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension. Would it be understood to suspend for those who eat abominations and crawling things? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.

HALAKHAH: “But about where there is no knowledge,” etc. Halakhah 5: “Rebbi Simeon used to say,” etc. Rebbi Eleazar in the name of Rebbi Hoshaia: The reason of Rebbi Jehudah is and one goat’s he-goat sin offering for the Eternal. This he-goat atones for a sin known only to the Eternal. I have not only the he-goat of the Day of the New Moon; from where the he-goats of the holidays? Rebbi Ze`ira said, and a he-goat, the copula adds to the prior subject. Rebbi Ze`ira and Rebbi Eleazar in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: He gave it to you to lift the sins of the congregation. Where do we hold? If about Naḥshon’s he-goat, it atoned for his tribe. If about the he-goat of the Day of (Atonement), there is nothing similar in later generations. But we must deal with the he-goat of the Day of the New Moon. What about it? It is said here “lifting sin” and it is said there “lifting sin”, Aaron shall lift the sin of the sancta”. Since there it is the sinfulness of the offerings not the sins of the offerers, also here it is the sinfulness of the offerings not the sins of the offerers. What did you see to say, “for the pure person who ate impure”, maybe we should say for the impure person who ate pure? Rebbi Yose ben Rebbi Bun said, Rebbi Jehudah splits the argument of Rebbi Meїr; Rebbi Simeon splits the argument of Rebbi Jehudah. Rebbi Joḥanan agrees that the he-goat brought inside does not atone; rather it suspends. This parallels Rebbi Jonah in the name of Rebbi Ze`ira, he shall make it a purification offering. He fixed it for suspension, that it could not be changed.

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The one who stands before the Ark on New Year’s holiday does not have to mention the New Moon. Rebbi Aḥa bar Pappus said, it was stated thus: “The one who stands before the Ark on New Year’s holiday in the morning, the House of Shammai say, he prays eight [benedictions], but the House of Hillel say seven. For musaf, the House of Shammai say ten, but the House of Hillel say nine.” Should he not say eleven? Rebbi Yose said, where do they disagree? In a matter which needs a separate benediction. But here even on a weekday he simply includes it. So he should mention it in “Service”. Rebbi Yose asked, since the two he-goats of New Year’s day come because of the New Moon, why do you say that he does not have to mention the New Moon? Rebbi Yose ben Rebbi Bun said, does Rebbi Abba bar Mamal not ask correctly? As it was stated: “The two lambs of Pentecost and the two he-goats of New Year’s Day.” If the first atoned, what does the second atone for? For impurity that happened between them. Is that not Rebbi Simeon’s? And Rebbi Simeon splits atoning. But if both of them were for the New Moon? Rebbi Abba Mari said, you cannot do that, since it is written, in addition to the elevation offering of the month. In addition, from what we have stated, “twelve for the twelve months of the year.” A patrician stood before the Ark and did not mention the New Moon; they praised him. Rav Hoshaia asked: think of it, if they slaughtered both of them simultaneously? What impurity happened between them? Rebbi Bun said, if all of Israel are proper, would they not bring what the Torah prescribed for them?

MISHNAH: Rebbi Simeon ben Jehudah said in his name, the rams of the New Moon Days atone for the pure person who ate of impure [sacrifice]. Those of the holidays add to them in that they atone for the pure person who ate impure [sacrifice] and for [infractions] of which there was knowledge neither at the start nor at the end. Those of the Day of Atonement add to them in that they atone for the pure person who ate impure [sacrifice] and for [infractions] of which there was knowledge neither at the start nor at the end and those for which there was no knowledge at the beginning but there was at the end. They said to him, did not the teacher use to say that they may be sacrificed one for the other? He said, yes. They said to him, if it is so then those of the Day of Atonement could be brought on the Days of the New Moon. But how could those of the Days of the New Moon be brought on the Day of Atonement to atone an atonement which is not theirs? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta.

HALAKHAH: “They said to him, did not the teacher use to say,” etc. Rebbi Yose the Southerner said before Rebbi Jonah: Would it not have been necessary to state, if it is so then those of the Days of the New Moon could be brought on the Day of Atonement since one increases holiness but one does not diminish; but those of the Day of Atonement cannot be brought on the Days of the New Moon since one does not diminish holiness. Rebbi Eleazar in the name of Rebbi Bun explained it by another explanation: if it is so then those of the Day of Atonement could be brought on the Days of the New Moon, for included in their atoning is the atoning of the Days of the New Moon, but those of the days of the New Moon cannot be brought on the Day of Atonement, for they atone only their atonement. For if anybody ate five olive-sized pieces of fat and dedicated four sacrifices, being of the impression that he had dedicated five, did he atone? Or if he ate four olive sized pieces of fat, dedicated five sacrifices, being of the impression that he had dedicated four, not so much more? And so “Rebbi Simeon used to say, thirty-two rams are brought for the public every year. Thirty one outside, they are eaten. One inside which is not eaten. And the scapegoat. Twelve for the twelve months of the year. Eight on Tabernacles, seven on Passover, two on Pentecost, one for the day and one for the bread. One on New Year’s Day and one on the Day of Atonement.” When Moses heard this he said, it follows that anybody for whom the doubt of a transgression arises should bring all these sacrifices! Rebbi Tanḥuma in the name of Rebbi Simeon ben Laqish: When the Holy One, praise to Him, said to Moses, he shall confess on it etc., he started and said, A Song of confession, inspired by he shall confess on it.

A positive commandment, even if he did not repent. A prohibition? Rebbi Samuel in the name of Rebbi Ze`ira, only if he repented. If one said, “the elevation offering does not atone,” does the elevation offering not atone? It atones even against his will. If one said, “the Day of Atonement does not atone,” does the Day of Atonement not atone? It atones even against his will. “I cannot accept that it atone for me,” it does not atone against his will. Rebbi Ḥanina ben Rebbi Hillel said, the opposite is reasonable. It is not up to a person to tell the King, “you do not reign.”

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy, 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, return, naughty children, etc. But another verse says, for on that day, He shall pardon you, etc. And another verse says, I shall visit their crime with the rod, etc. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children, etc. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for onthat day, He shall pardon you. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. 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 suspend, and death scours with sufferings. 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.

Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy, 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, return, naughty children, etc. But another verse says, for on that day, He shall pardon you, etc. And another verse says, I shall visit their crime with the rod, etc. And another verse says, the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children, etc. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for onthat day, He shall pardon you. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. 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 suspend, and death scours with sufferings. 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.

Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the Sages say that the scapegoat pardons. How does it pardon? Rebbi Ze`ira said, by and by. Rebbi Ḥanania said, at the end. What is between them? If somebody died in-between. In the opinion of Rebbi Ze`ira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ze`ira said, a baraita supports Rebbi Ḥanina: There is strength in the he-goat which is not in the Day of Atonement, and in the Day of Atonement which is not in the he-goat: The Day of Atonement pardons without a he-goat, but the he-goat does not atone without the Day of Atonement. The he-goat pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another he-goat but they did not bring it. Rebbi Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately.

Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path. Evil deeds will pursue the sinner. He will watch over the feet of His pious ones. While He makes scoffers targets of scoffing. 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 the Holy One, praise to Him, will watch over him, as it is said, all this God will do twice, three times with a man. Rebbi Ze`ira 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. If you work on it, it will split.

HALAKHAH: “Together Israel, Cohanim,” etc. But we did not state “the Anointed.” Why did we not state “the Anointed”? If you say that we are discussing things which do not imply the obligation of a sacrifice, it is correct not to state “Anointed”. If you say about things which imply the obligation of a sacrifice, why do we not state “Anointed”? It was found stated “also the Anointed Priest.” This implies that we are discussing things which do not imply the obligation of a sacrifice. Rebbi Yose ben Rebbi Abun said, even if you say, about things which imply the obligation of a sacrifice, if it was done intentionally. As you say, intentionally it needs atoning and the atoning of the Day of Atonement, here also it needs atoning and the atoning of the Day of Atonement.

HALAKHAH: “The kinds of awareness of impurity,” etc. Rebbi Jeremiah asked: It is obvious about the last awareness, until he knows that he is liable to bring a sacrifice for it. Is the same true for the first awareness? Let us hear from the following: Two paths, one impure and one pure. He walked on one of them, entered the Sanctuary, left, sprinkled repeatedly, immersed himself, walked on the second one, and entered the Sanctuary; he is liable and he knows that he is liable to bring a sacrifice for it. Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary. Rebbi Abun bar Ḥiyya said, we thought that one could say that Rebbi Simeon ben Laqish said this if he was certain that he was impure, he had forgotten the impurity and entered the Sanctuary. But not if it was in doubt whether he was impure or pure, he was oblivious of the Sanctuary and entered the Sanctuary. Since Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary: this implies even if it was in doubt whether he was impure or pure. Rebbi Joḥanan said, it is everybody’s opinion since a doubt of awareness is awareness. Since at a time when he does not know whether he was impure or pure you say it is certain knowledge, if he knows for certain that he is impure but does not know whether he is liable for a sacrifice then certainly this should be awareness.

HALAKHAH: “The kinds of awareness of impurity,” etc. Rebbi Jeremiah asked: It is obvious about the last awareness, until he knows that he is liable to bring a sacrifice for it. Is the same true for the first awareness? Let us hear from the following: Two paths, one impure and one pure. He walked on one of them, entered the Sanctuary, left, sprinkled repeatedly, immersed himself, walked on the second one, and entered the Sanctuary; he is liable and he knows that he is liable to bring a sacrifice for it. Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary. Rebbi Abun bar Ḥiyya said, we thought that one could say that Rebbi Simeon ben Laqish said this if he was certain that he was impure, he had forgotten the impurity and entered the Sanctuary. But not if it was in doubt whether he was impure or pure, he was oblivious of the Sanctuary and entered the Sanctuary. Since Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary: this implies even if it was in doubt whether he was impure or pure. Rebbi Joḥanan said, it is everybody’s opinion since a doubt of awareness is awareness. Since at a time when he does not know whether he was impure or pure you say it is certain knowledge, if he knows for certain that he is impure but does not know whether he is liable for a sacrifice then certainly this should be awareness.

HALAKHAH: “The kinds of awareness of impurity,” etc. Rebbi Jeremiah asked: It is obvious about the last awareness, until he knows that he is liable to bring a sacrifice for it. Is the same true for the first awareness? Let us hear from the following: Two paths, one impure and one pure. He walked on one of them, entered the Sanctuary, left, sprinkled repeatedly, immersed himself, walked on the second one, and entered the Sanctuary; he is liable and he knows that he is liable to bring a sacrifice for it. Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary. Rebbi Abun bar Ḥiyya said, we thought that one could say that Rebbi Simeon ben Laqish said this if he was certain that he was impure, he had forgotten the impurity and entered the Sanctuary. But not if it was in doubt whether he was impure or pure, he was oblivious of the Sanctuary and entered the Sanctuary. Since Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary: this implies even if it was in doubt whether he was impure or pure. Rebbi Joḥanan said, it is everybody’s opinion since a doubt of awareness is awareness. Since at a time when he does not know whether he was impure or pure you say it is certain knowledge, if he knows for certain that he is impure but does not know whether he is liable for a sacrifice then certainly this should be awareness.

In Rebbi Simeon ben Laqish’s opinion, if one became impure but it was for him in doubt, would this be for him like forgetting, which makes him liable? Each of them keeps to his opinion, as they disagreed:

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him as a certainty. Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of sacrifices. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of sacrifices. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of purification sacrifice. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines the transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine the transgression for one who does not bring a suspended reparation offering.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him as a certainty. Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of sacrifices. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of sacrifices. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of purification sacrifice. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines the transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine the transgression for one who does not bring a suspended reparation offering.

The argument of Rebbi Simeon ben Laqish seems to be inverted. There he says, the knowledge about his doubt determines his kind of transgression. But here he says, the knowledge about his doubt does not determine his kind of transgression. There, his reparation offering determines it. Here what do you have?

Rebbi Joḥanan said: In any case of doubt in the public domain, the doubt has to be resolved as pure, but one does not allow to act. But did we not state: “Any case of doubt which was declared pure for heave is pure for sprinkling water, and in any case where it remains unresolved for heave the sprinkling water is poured out.” There is nothing unresolved for the sprinkling water; either it is genuinely pure or genuinely impure. Rebbi Ze`ira said, the Mishnah deals with a situation not caused by a sacrifice; what Rebbi Joḥanan said refers to a situation caused by a sacrifice. Everybody agrees that if the person transgresses and acted, it is pure. The arguments of Rebbi Joḥanan are inverted. There, he says, if he transgresses and acted, it is impure. But here he said, if he transgresses and acted, it is pure. There in a private domain, here in the public domain. But you could even say, there and here in the public domain. The arguments of Rebbi Simeon ben Laqish are inverted, the arguments of Rebbi Joḥanan are inverted, since they disagreed: A nazir became impure by a grave in the abyss, Rebbi Simeon ben Laqish said, the nazir does not shave, but Rebbi Joḥanan said, the nazir has to shave. That is since Rebbi Joḥanan said, a doubt of awareness is awareness, even if the first was because of a crawling animal and the second by a corpse. The first before he converted and the second after he converted. The first before he grew two pubic hairs, the second after he grew them.

Rebbi Joḥanan said: In any case of doubt in the public domain, the doubt has to be resolved as pure, but one does not allow to act. But did we not state: “Any case of doubt which was declared pure for heave is pure for sprinkling water, and in any case where it remains unresolved for heave the sprinkling water is poured out.” There is nothing unresolved for the sprinkling water; either it is genuinely pure or genuinely impure. Rebbi Ze`ira said, the Mishnah deals with a situation not caused by a sacrifice; what Rebbi Joḥanan said refers to a situation caused by a sacrifice. Everybody agrees that if the person transgresses and acted, it is pure. The arguments of Rebbi Joḥanan are inverted. There, he says, if he transgresses and acted, it is impure. But here he said, if he transgresses and acted, it is pure. There in a private domain, here in the public domain. But you could even say, there and here in the public domain. The arguments of Rebbi Simeon ben Laqish are inverted, the arguments of Rebbi Joḥanan are inverted, since they disagreed: A nazir became impure by a grave in the abyss, Rebbi Simeon ben Laqish said, the nazir does not shave, but Rebbi Joḥanan said, the nazir has to shave. That is since Rebbi Joḥanan said, a doubt of awareness is awareness, even if the first was because of a crawling animal and the second by a corpse. The first before he converted and the second after he converted. The first before he grew two pubic hairs, the second after he grew them.

An androgynus who saw whitish [effluent] and entered the Sanctuary is not liable. If he saw red [effluent] and entered the Sanctuary, he is not liable. If he saw simultaneously whitish and red and entered the Sanctuary, he is liable. There is a Tanna who states: he is not liable. Rebbi Joḥanan said, this is Rebbi Simeon, as it was stated: “Two paths, one pure and one impure. He walked on one of them, entered the Sanctuary on the first one, sprinkled repeatedly, immersed himself, on the second one and entered; he is liable. Rebbi Simeon declares him not liable in this case. Rebbi Simeon ben Jehudah in the name of Rebbi Simeon declares him not liable in all cases.” One understands the androgynus, for whitish [effluent] you declare him to be a woman, for red [effluent] you declare him to be a man. But here there is no known impurity. Rebbi Samuel bar Sosartai said, explain it if he forgot the first. Rebbi Yose asked, where do we hold? If he forgot it forever, it is one path. If he forgot repeatedly, there are two paths. Rebbi Yose ben Rebbi Abun said, Rebbi Simeon parallels Rebbi Eliezer in the interpretation of Ḥizqiah. Just as Rebbi Eliezer said there, until he knows whether he did become impure by a crawling animal or a corpse, so Rebbi Simeon says here, until he knows whether he did become impure by red [effluent] or by whitish. One understands there since he said, a doubt of awareness is awareness. But here, since he saw whitish and red together, it is certain knowledge.