evildoers

Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity.

For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth.

Who will rise up for me against the evildoers? or who will stand up for me against the workers of iniquity?

Depart from me, ye evildoers: for I will keep the commandments of my God.

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.

Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.

Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.

I have seen also in the prophets of Jerusalem an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness; they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah.

Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.

But we find that the Jews, whom this wicked wretch hath delivered to utter destruction, are no evildoers, but live by most just laws:

For when I came thither, and had seen impieties without number, then my soul saw many evildoers in this thirtieth year, so that my heart failed me.

… first, before he doeth wrong he excuseth himself (or falleth into error). But take ye heed lest haply ye also suffer like things with them. For not only among the living do evildoers among men receive (retribution), but they endure also a punishment and great torment.

OF TOIL AND THANKSGIVING. [vii., 1.] Moses the prophet said plainly unto the people, even unto the people of Israel, ‘And behold shew you plainly the way of death, and (the way of) life; choose life for yourselves, that ye may live.” And Elijah the prophet said unto the people, “How long halteth your heart concerning the Lord—the Lord is One; seek Him.” Our Lord Jesus Christ said, “A servant cannot serve two masters; otherwise he will obey one, and disobey the other. Ye cannot then serve God and wealth. We have followed our Lord Jesus Christ, who hath mercy on the whole world. (vii., 2.] We say then that there are two ways, one of death, and one of life: separate and having no connection one with the other; one which leadeth unto death, and one (which leadeth) unto life. The first is the way of life concerning which the Law hath spoken, and said, “Love the Lord thy God with all thy heart, and with all thy strength and with (all) thy soul, besides whom there is no other god,” and, “love thy neighbour as thyself,” and “what thou desirest not for thyself, that do not to thy neighbour,” “‘ Bless them that curse you, and pray for them that oppress you,” and “ Love your enemies,” “What then is your reward, if ye do good to them that do good to you?” Take heed then and hate no man. And again it is said, “Thou shalt not hate any man, neither an Egyptian, nor an Edomite "; for they are all creatures of God. Keep far from evil men and from the desires of this world. “And to him that striketh thee on the right cheek, turn the other.”! For David saith, “If I have rendered a return to them that rendered evil to me, let thine enemies cause me to fall naked.” And again it is said, “If any man compel thee to go one mile, go (with him) twain”; and, “If any man take thy coat, leave to him thy cloak (also); and, “Prevent not him that taketh thy goods”; and, “Give to him that asketh of thee, and shut not thy door against him that desireth to borrow of thee.” For God is merciful (and) a lover of men, and giveth all things to him that asketh of Him. And the Father “maketh the sun to rise on the evil and the good, and sendeth rain on the righteous and the sinful.” Ye ought to give to all men of the labour of your hands; and honour ye the saints. For it is said, ‘Thou shalt do no murder.” (Everyman) is thine image and thy likeness; and there is nothing worse than murder. And, “Thou shalt not commit adultery,” nor separate (what is) thy flesh, nor make two parts (thereof); for it is said, “They twain shall be one flesh,” and one spirit; and in form (only) are they separate; and “Thou shalt not steal,” for when Achan the Israelite stole, they stoned him with stones, and he perished; and in like manner. Gehazi stole and lied and was clad with the leprosy of Naaman the Syrian; and Judas Iscariot also stole the purse of alms (from) which alms were given to the poor, and betrayed the Lord of Glory into the hands of the Jews, and then repented, and hanged himself, and his bowels gushed out, and he died; ‘Ananias and Sapphira his wife kept back part of the price of their possessions, and lied to the Holy Spirit, and died by (the sentence of) our beloved brother Peter the Apostle. [vii., 3-] Thou shalt not practise magic, nor use divination, nor consult wizards, for it is said, ‘Ye shall not trust in wizards.” And, Thou shalt not kill a child by abortion, for it is the image and spirit of God. And, “Thou shalt not covet the possessions of thy brother, nor his wife, nor his servant, nor his maid, nor his ass, nor his ox.” Moreover, thou shalt never swear falsely, but if thou swearest, swear truly. And again it is said, “Thou shalt not bear false witness,” for “he that speaketh lies against the poor provoketh his creator to anger.” [vii., 4.] And the way of evildoers leadeth unto death. Thou shalt not be of a double heart, or of a double tongue, for “the snare of a man is the word of his mouth,” ” and, “a talkative man shall not prosper upon earth.” And let not your words be idle, for everyone that speaketh thoughtlessly shall be condemned. And, Thou shalt not be rapacious, for it is said, “Woe unto them that wrong their neighbours.” [vii., 5.] And ye shall not accept persons, nor be deceitful in heart, nor proud, for ‘God humbleth the proud.” And, Thou shalt not hate any man, nor curse thy brother, nor do evil unto him. And abstain from all evil, and be not passionate, nor envious, lest that befall thee that befell Cain, and Saul, and Joab. For Cain slew Abel his brother, and God chose Abel and accepted his sacrifice; and Saul persecuted David, when he overcame Goliath the Philistine, (and) was envious of him because of the songs which the women sang; and Joab, also slew Abner the Israelite, and Amasa of Judah. [vii., 6.) And, Thou shalt not be an augur, for it leadeth to idolatry, and concerning this Samuel saith, “This thing is sin,” and it shall not be thus in Israel, for all these things are rejected in the law. [vii., 7.] And, Thou shalt not be a murmurer, for ye have heard what befell those who murmured against Moses. Be meek like Moses and David, for the meek shall inherit the earth. [vii., 8.] Be ye therefore merciful, for they shall obtain mercy. Accept every toil that cometh upon thee, like Job and Lazarus, that thou mayest receive a reward from God. [vii., 9.] And honour him that teacheth thee the word of God, and be mindful of him day and night, for where instruction is, there God is. (vii., 10.] And reconcile those who are at variance, and judge uprightly, for the judgment is the Lord’s. [vii., 11.) And when thou prayest, be not of a double heart. Peter said, He said to me while I] was on the sea, Wherefore dost thou doubt, and makest for thyself a double heart? vii., 12.) And if thou givest alms to the poor, Doubt not; know thou then who it is that will render the reward; is it not the Lord? Give, then, to everyone that asketh of thee that which he needeth. [vii., 14.] And forget not any of the commandments of the Lord; and confess thy trespass before Him, and sin no more, that thou mayest find (that which is) good before the Lord thy God, for He desireth not the death of a sinner, but that he should turn to repentance. [vii., 15.] And honour thy father and thy mother; forsake not thy brethren and thy kinsmen. [vii., 16.] And fear the King, and know that his position is from the Lord; and honour rulers, for they are ministers of God. [vii., 17.] And offer not a sacrifice whilst thou doest evil, before thou repentest of the evil of thy doings. This is the way of death and (the way) of life; and may God make you worthy to follow the way of our Lord Jesus Christ.

(It is written) Isa. i. 4: “Woe unto the sinful nation, unto the people heavy with iniquity, unto the seed of evildoers, &c.” (Here the author of the “Siphra Dtzenioutha” reasoneth concerning the small word HVI, “woe,” which also is a form of the name. And this word is alone separated from the following portions of the sentence.)

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

Rebbi Aḥa and Rebbi Judah ben Pazy were sitting in a synagogue. One came and stood before the arc and forgot one benediction. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: One does not remove an emissary of the congregation who forgot two or three benedictions. They found a formulation that made a difference: One does not remove him for anything except if he did not say “He Who revives the dead”, “He Who subdues evildoers”, “He Who builds Jerusalem;” I say that he is a sectarian. Samuel Minor stood before the ark and forgot “He Who subdues evildoers.” At the end he started looking at them. They said to him, the Sages did not take you as a yardstick.

Rebbi Aḥa and Rebbi Judah ben Pazy were sitting in a synagogue. One came and stood before the arc and forgot one benediction. They went and asked Rebbi Simon. Rebbi Simon said to them in the name of Rebbi Joshua ben Levi: One does not remove an emissary of the congregation who forgot two or three benedictions. They found a formulation that made a difference: One does not remove him for anything except if he did not say “He Who revives the dead”, “He Who subdues evildoers”, “He Who builds Jerusalem;” I say that he is a sectarian. Samuel Minor stood before the ark and forgot “He Who subdues evildoers.” At the end he started looking at them. They said to him, the Sages did not take you as a yardstick.

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

MISHNAH: But the following are for shame: The family Garmu did not want to teach the preparation of the shew-bread. The family Eutinos did not want to teach about preparation of the incense. Hugdas ben Levi knew a chapter about song and did not want to teach. Ben Qamsar did not want to teach writing technique. About the earlier ones it is said, the remembrance of the just is for blessing, and about those it is said, but the name of evildoers shall rot.

“These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall not. About whom was it said, the remembrance of the just is for blessing? About Ben Qatin and his kind.

HALAKHAH: “These are the appointees who were in the Sanctuary.” Rebbi Ḥizqiah said, Rebbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, the remembrance of the just is for blessing. He who said, he who was in a generation enumerated what was in his generation, about all of them he says, but the name of evildoers shall rot. About whom was said, the remembrance of the just is for blessing? About Ben Qaṭin and his kind.

Rebbi Simeon ben Yoḥay stated: Every place to which Israel was exiled, the Divine Presence was exiled with them. They were exiled to Egypt and the Divine Presence was exiled with them. What is the reason? Was I not revealed to your Father’s house when they were in Egypt, the house of Pharaoh? They were exiled to Babylon and the Divine Presence was exiled with them. What is the reason? On your behalf I was sent to Babylon. They were exiled to Media and the Divine Presence was exiled with them. What is the reason? I installed My throne in Elam, but Elam is nothing else but Media as you are saying, when I was in the Capital city of Susa which is in the province of Elam. They were exiled to Ionia and the Divine Presence was exiled with them. What is the reason? I shall awake your sons, Zion, over your sons, Ionia. They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? He calls to me from Se`ir: watchman, what time is it in the night? Israel said to Isaiah: our teacher Isaiah, what will lead us out from this night? He told them, wait until it will be asked. After he asked, he returned to them and they asked him, watchman, what time is it in the night? He said to them, the watchman said, there comes morning and also night. They said to him, and also night? He told them, not as you understand it. But “morning” for the just ones, and “night” for the evildoers. “Morning” for Israel and “night” for the peoples of the world. They asked him, when? He said to them, any time you want, He wants: if you desire to ask, ask. They asked him, what obstructs? He told them, repentance: repent, come.

HALAKHAH: [“The only difference between a public altar and a private altar, etc.”] Rebbi Joḥanan spent three years that he did not visit the house of assembly because of pain. At the end Rebbi Eleazar saw in his dream: Tomorrow Sinai will come down and bring a new insight. He came and said before them, from where is this truth verified that divine service is by firstborns? From this verse, for Mine is every firstborn; on the day when I smote every firstborn in the Land of Egypt, etc. And it is written, and on all gods of Egypt I shall pass judgment, etc. Before that what were they doing? Rebecca took the desirable garments of her older son Esaw, which were with her in the house. What are “the desirable”? That he was acting as High Priest. Rebbi Levi said, the Eternal broke the staff of the evildoers, these are the firstborn who were the first to sacrifice to the Calf.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure. What is Rebbi Eliezer’s reason since he does not seem to follow Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to finish off the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. What is the reason? “ Also He is wise and brings evil;” should it not rather be “brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove,” why all this? “He overcomes the house of evildoers and accomplices of workers of iniquity.” That parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

HALAKHAH: “Rebbi Joshua said, who would remove the dust from your eyes, Rabban Joḥanan ben Zakkai,” etc. When was Job? Rebbi Simeon ben Laqish in the name of Bar Qappara: He was in the days of our father Abraham; that is what is written: “ A man was in the land of Oz, his name was Job.” And it is written, “ Oz his firstborn.” Rebbi Abba said, in the days of our father Jacob and Dinah was his wife; that is what is written: “ You speak like one of the impious ones”, and it is written: “ For an impiety he did in Israel.” Rebbi Levi said, he was in the days of the tribes; that is what is written: “ What Sages would tell, they did not conceal from their fathers.” Rebbi Yose ben Ḥalaphta said, he was born when they descended into Egypt and he died when they left. A parable of a shepherd when a wolf came and attacked his flock. What did he do? He put up a ram against him. That is what is written: “ He delivered me to the evil one, he threw me amongst evildoers.” Rebbi Ismael stated: Job was one of Pharao’s servants, a great one in his government’. That is what is written: “ One who feared the word of the Eternal etc.”, and it is written about him, “ a man, artless and straight, fearing God and fleeing from evil”. Rebbi Yose bar Jehudah says, he was in the days when the Judges judged; that is what is written: “Behold, you all did see, why do you turn all into vapor.” You saw what my generation did, that they collect tithes on the threshing floors; “you loved whore’s wages on all grain threshing floors.” Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He was in the days of the queen of Seba, as it is said: “Seba attacked and took them.” Rebbi Nathan said, he was in the days of the Chaldeans, as it is said: “The Chaldeans attacked from three sides.” Rebbi Joshua ben Qorḥa said, he was in the days of Asuerus, as it is said: “One shall look for beautiful virgins for the king.” And it is written, “no women were found like Job’s daughters.” Rebbi Joshua ben Levi said, he was of the returnees of the diaspora. Rebbi Joḥanan said, He was of the returnees from the diaspora and was a Jew. Therefore Rebbi Joḥanan learned from him the rules of mourning. “Job got up and tore his coat”; Rebbi Jehudah ben Pazi in the name of Rebbi Joḥanan: From here [one learns] that a mourner has to tear [his garment] while standing. Rebbi Ḥiyya stated: In My world I had one just Gentile, I gave him his reward and removed him from My world. Rebbi Simeon ben Laqish said, Job did not exist and will never live. The opinion of Rebbi Simeon ben Laqish is inconsistent: There, Rebbi Simeon ben Laqish said in the name of Bar Qappara: He was in the days of our father Abraham, but here he says so? But he did exist but his suffering did not. Then why is it written about him? To tell you that if it had come upon him, he would have withstood it.

They asked Rebbi Eliezer, what is the status of the eleventh generation of a bastard? He said to them, bring to me a third generation and I shall declare him pure, for he would not live. Rebbi Eliezer parallels Rebbi Ḥanina? As Rebbi Ḥanina said, once every sixty to seventy years the Holy One, praise to Him, brings a plague into the world to eliminate the bastards and he takes the qualified ones with them in order not to publicize the sinners. This parallels what Rebbi Levi said in the name of Rebbi Simeon ben Laqish: “In the place where the ascent offering has its throat cut before the Eternal, the purification sacrifice has its throat cut,” in order not to publicize the sinners. “Also He is wise and brings evil;” could one better understand “also He is wise and brings good”? But to teach you that even the evil that the Holy One, praise to Him, brings to the world, He brings in wisdom. “His word He did not remove, He overcomes the house of evildoers and accomplices of workers of iniquity.” Rav Huna said, no bastard lives more than thirty days. When Rebbi Ze‘ira immigrated here, he heard voices call “he-bastard, she-bastard”. He said, what is this? There goes that of Rav Huna, since Rav Huna said, no bastard lives more than thirty days. Rebbi Jacob bar Aḥa said to him, I was with you when Rebbi Abba, Rav Huna said in the name of Rav: No bastard lives more than thirty days, when? If it is unknown. Therefore, if it is known, he lives.

HALAKHAH: “One who contracts with another for a field,” etc. Rav Huna said, if the entire area in that direction was scorched. Simeon bar Abba in the name of Rebbi Joḥanan. But only if it was sown. [But if he did not sow], the other can tell him, if you had sown it would have produced a lot. Think of it, if there were other fields [which were not hit]? He may tell him, the Holy One, praise to Him, is forbearing with the evildoers. If there were other fields which were damaged? He may tell him, so far I was liable in the case; from now on I am no longer liable.

MISHNAH: How does one instill fear in witnesses in criminal cases? One brings them in and instills fear in them. Maybe you would testify by a guess, or by a rumor, or from the mouth of a witness, or you heard it from a trustworthy source, or maybe you do not know that we shall examine you by cross-examination and interrogation. You should know that criminal trials are not like civil trials. In civil trials a person pays money and is forgiven. In criminal trials, his blood and the blood of all his descendants hang in the balance, to the end of all generations. So we find when Cain slew his brother, it is said: The sounds of your brother’s bloods cry to me from the earth. It does not say your brother’s blood but your brother’s bloods, his blood and that of his descendants. Another explanation: Your brother’s bloods, the blood was splashed on trees and stones. Therefore man was created single in the world to teach that for anybody who destroys a single life it is counted as if he destroyed an entire world, and for anybody who preserves a single life it is counted as if he preserved an entire world. And because of peace among men, that nobody could say to another, my father was greater than your father. And that sectarians could not say, there are a plurality of powers in Heaven. And to proclaim the greatness of the King over kings of kings, the Holy One, praise to Him. For a man coins many coins with one die; they are one like the other. But the King over kings of kings, the Holy One, praise to Him, stamps every man with the stamp of the first man, but no one is like any other. Therefore, everybody is required to say, the world was created for me. Maybe you will say, why should we go to all this trouble? There already is written: If he is a witness, or saw, or knew, etc. Maybe you will say, why should we be guilty of this man’s blood? There already is written: In destruction of evildoers is clamor.

“Therefore man was created,” etc. “Man was created single in the world because of the families, lest they should attack one another. Is that not argument de minore ad majus? Since now that they are all descendants of one father they attack one another, if they had been descendants of two not so much more? Another explanation: The just ones should not say, we are the descendants of a just man, but you are the sons of evildoers.”

“Maybe you will say, why should we go to all this trouble,” etc. It is written: The clamor erupted in the camp. What is “the clamor”? Quiet. And so it says, when they went in front of the armed forces, to teach that even the downfall of the evildoers is no joy before the Omnipresent.

MISHNAH: Rebbi Meïr said: When a human suffers, how does the Divine presence express Itself? If it could be said, my head is light, my arm is light. If Scripture says so, I am suffering about the blood of evildoers, so much more if blood of the just is spilled.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

MISHNAH: The deviant and rebellious son is judged because of his end; the Torah said, it is better that he should die innocent rather than guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Scattering of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world. Coming together of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world. Quiet of the evildoers is bad for them and bad for the world, but concerning the just it is an enjoyment for them and enjoyment for the world.

HALAKHAH: “The deviant and rebellious son,” etc. The Holy One, praise to Him, saw that this one in the end will waste his father’s and his mother’s properties, will sit at road crossings, rob people, and kill them, and in the end will forget all he has learned. Therefore, the Torah said, he should die innocent rather than die guilty, for death of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world.

“Wine and sleep of the evildoers is an enjoyment for them and enjoyment for the world, but concerning the just it is bad for them and bad for the world.” Rebbi Abbahu said, only wine with an excess of sleep. Rebbi Jonathan said, they sleep a little so they can concentrate better.

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

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

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

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

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.

MISHNAH: Slaying you shall slay the inhabitants of that town by the sword. A caravan of donkeys or of camels which passes from place to place saves them. Destroy it and all which is in it, including its domestic animals,by the sword. From here they said, the properties of just people in its midst are lost, what is outside escapes; that of evildoers both inside and outside is lost.

MISHNAH: All its spoils you shall collect in its public square. If it has no public square, one creates a public square in it. If its public square was outside, one collects it inside, for it is said: In its public square you shall burn the town and all its spoils in fire; its spoils but not Heaven’s spoils. From here they said that dedicated objects in it shall be redeemed, heaves shall be left to rot, Second Tithes and Holy Scriptures shall be put away. Totally for the Eternal, your God. Rebbi Simeon said, if you judge the seduced town, I will credit it for you as if you brought an entire elevation offering before Me. It shall be an eternal mound, it shall not berebuilt. It should not even be made into gardens and orchards, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, it shall not be rebuilt as it was but it may be made into gardens and orchards. Nothing of what should be destroyed shall stick to your hands, so the Eternal may change from His anger to grant you mercy, have mercy on you and increase you, etc. Any time evildoers are in the world, anger is in the world; when the evildoers are lost from the world, anger passes away from the world.

MISHNAH: All its spoils you shall collect in its public square. If it has no public square, one creates a public square in it. If its public square was outside, one collects it inside, for it is said: In its public square you shall burn the town and all its spoils in fire; its spoils but not Heaven’s spoils. From here they said that dedicated objects in it shall be redeemed, heaves shall be left to rot, Second Tithes and Holy Scriptures shall be put away. Totally for the Eternal, your God. Rebbi Simeon said, if you judge the seduced town, I will credit it for you as if you brought an entire elevation offering before Me. It shall be an eternal mound, it shall not berebuilt. It should not even be made into gardens and orchards, the words of Rebbi Yose the Galilean. Rebbi Aqiba says, it shall not be rebuilt as it was but it may be made into gardens and orchards. Nothing of what should be destroyed shall stick to your hands, so the Eternal may change from His anger to grant you mercy, have mercy on you and increase you, etc. Any time evildoers are in the world, anger is in the world; when the evildoers are lost from the world, anger passes away from the world.

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

Ashian the woodworker in the name of Rebbi Joḥanan: why are pictures forbidden? Because one burns incense before them at the time they are hung. Rebbi Joḥanan said, one may look at them when they are taken down. What is the reason? You may look when the evildoers are being destroyed. One may not look at inscriptions under figures or under pictures on the Sabbath. Not only this, but even on a weekday one does not look at pictures. What is the reason? Do not turn to idols, do not turn to worship them; Rebbi Jehudah says, do not turn actually to see them.

[It is written:] There are just people [to whom happens what should happen to evildoers and there are evildoers to whom happens what should happen to just people.] It is fortunate for just people if to them happens in this world what should happen to evildoers; woe to evildoers if to them happens in this world what should happen to just people.

[It is written:] There are just people [to whom happens what should happen to evildoers and there are evildoers to whom happens what should happen to just people.] It is fortunate for just people if to them happens in this world what should happen to evildoers; woe to evildoers if to them happens in this world what should happen to just people.

[It is written:] There are just people [to whom happens what should happen to evildoers and there are evildoers to whom happens what should happen to just people.] It is fortunate for just people if to them happens in this world what should happen to evildoers; woe to evildoers if to them happens in this world what should happen to just people.

[It is written:] There are just people [to whom happens what should happen to evildoers and there are evildoers to whom happens what should happen to just people.] It is fortunate for just people if to them happens in this world what should happen to evildoers; woe to evildoers if to them happens in this world what should happen to just people.

R. Yitzchak also said: If you see a wicked man being favored by fortune, do not contend with him, as it says, “Do not contend with evildoers” (Psalms 37:1). Moreover, he will prosper, as it says, “His ways prosper at all times” (Psalms 10:5). Moreover, but he may even be declared right, as it says, “Your judgements are far above out of his sight.” Moreover, he may even triumph over his enemies, as it says, “As for all his adversaries, he hisses at them.”

Is this so? But did not R. Yohanan say in the name of R. Shimon b. Yohai: It is permitted to contend with the wicked in this world, as it says, “They that forsake the law praise the wicked, but such as keep the law contend with them” (Proverbs 28:4). Also it has been taught: R. Dostai b. Maton says: It is permitted to contend with the wicked in this world. And if one should whisper to you saying, “Do not contend with evildoers, neither be envious against those that do acts of unrighteousness,” one whose conscience smites him is saying this.

Rather, the meaning is, “Do not contend with the evildoer” to be like evildoers, “Neither be envious of those that do acts of unrighteousness” and so it says also, “Let your heart not be envious of sinners” (Proverbs 23:17)?

as it is written, "Gilead is a city of evildoers, akuva mi-dam [NJPS: tracked up with blood]" (Hosea 6:8). What is "akuva (ayin-kuf-vet) mi-dam"? Rabbi Elazar said: "That they would scheme [okvin (ayin-kuf-vet)] to kill people."