manasse

And it came to pass after these things, when Jesus and all Israel had heard that the children of Ruben and the children of Gad and the half tribe of Manasse which dwelt about Jordan had built them an altar and did offer sacrifices thereon and had made priests for the sanctuary, all the people were troubled above measure and came unto them to Silon.

And the children of Ruben and the children of Gad and the half tribe of Manasse said unto Jesus and all the people of Israel: Lo now hath God enlarged the fruit of the womb of men, and hath set up a light that that which is in darkness may see, for he knoweth what is in the secret places of the deep, and with him light abideth. Now the Lord God of our fathers knoweth if any of us or if we ourselves have done this thing in the way of iniquity, but only for our posterity's sake, that their heart be not separated from the Lord our God lest they say to us: Behold now, our brethren which be beyond Jordan have an altar, to make offerings upon it, but we in this place that have no altar, let us depart from the Lord our God, because our God hath set us afar off from his ways, that we should not serve him.

And the tribes were brought before him, and there were found of the tribe of Juda 345 men, and of the tribe of Ruben 560, and of the tribe of Simeon 775, and of the tribe of Levi 150, and of the tribe of Zabulon 655 (or 645), and of the tribe of Isachar 665, and of the tribe of Gad 380. Of the tribe of Aser 665, and of the tribe of Manasse 480, and of the tribe of Effraim 468, and of the tribe of Benjamin 267. And all the number of them that were found by the lot of sin was 6110. And Cenez took them all and shut them up in prison, till it should be known what should be done with them.

And after that he asked them that were left of the tribe of Manasse, and they said: We did only defile the Lord's sabbaths. And he asked the forsaken of the tribe of Effraim, which said: We desired to pass our sons and our daughters through the fire, that we might know if that which was said were manifest. And he asked the forsaken of the tribe of Benjamin, which said: We desired at this time to examine the book of the law, whether God had plainly written that which was therein, or whether Moses had taught it of himself.

It was stated: (Deut. 26:10) “Which You gave me”, not what I took by myself. About what do they differ? Rebbi Abun said, half of the tribe of Manasse. If one says, “which You gave me, not what I took by myself,” half the tribe of Manasse did not take by themselves. If one says, (Deut. 26:10) “a Land of milk and honey,” nevertheless it is not a land of milk and honey.

It was stated: (Deut. 26:10) “Which You gave me”, not what I took by myself. About what do they differ? Rebbi Abun said, half of the tribe of Manasse. If one says, “which You gave me, not what I took by myself,” half the tribe of Manasse did not take by themselves. If one says, (Deut. 26:10) “a Land of milk and honey,” nevertheless it is not a land of milk and honey.

Impure by a corpse. I have not only impure by a corpse; impure by genital discharge, impure by skin disease, from where? The verse says impure (by the dead), it added. Why does the verse say, impure by a corpse? A man impure by a corpse is pushed to the Second Pesaḥ, but a public impure by the impurity of a corpse are not pushed to the Second Pesaḥ. Those impure by genital discharge or impure by skin disease are pushed to the Second Pesaḥ. They made the impurity of idolatry equal to the impure by genital discharge or impure by skin disease. If Israel had the possibility to build the Temple, individuals celebrate the Second Pesaḥ but the public does not celebrate the Second Pesaḥ. Rebbi Jehudah says, the public celebrates the Second Pesaḥ since we find that Hezekia celebrated the Second Pesaḥ. This is what is written, for most of the people from Ephraim and Manasse, etc.

Parwayim gold. Rebbi Simeon ben Laqish said, red, it is like ox blood, but some are saying, gold which produces fruits. As we have stated there, “a golden vine was standing at the door of the inner hall.” Rebbi Aḥa bar Isaac said, at the time when Solomon built the Temple, he formed all kinds of trees in it and at the time when those outside where bearing fruit, those inside where bearing fruit. That is what is written, blooming the blossom and jubilate, also enjoying and singing, etc. When did they dry up? Rebbi Isaac Ḥinena bar Isaac said, when Manasse put up at statue in the Temple they dried up, as it is written, and the flower of the Lebanon is wilted.

“Apostomos burned the Torah.” Where did he burn it? Rebbi Aḥa said, at the ford of Lydda. But the rabbis are saying, at the ford of Tarlosa. “And put up an idol in the Temple.” There are Tannaim who state, “was put up.” He who says, “was put up,” Manasse’s idol. He who said, “put up”, Apostomos’s idol. Why was it not fixed as a fast day? Ḥinnena the father of Bar Yanta in the name of Rebbi Banaia: Because most of the community did not accept it as obligation. Rebbi Joshua ben Levi said, all that happened on this was repeated, all that happened on that was not repeated. Rebbi Levi said, it is written, which a person shall do and live by them, and the light in a person’s eyes only returns after 40 days.

HALAKHAH: One understands the Day of Atonement which is atonement for all of Israel. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads. Cahana asked [Rav]. He did all this good deed and it is written about him, against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written, family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written, any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written, cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him, Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins, and Benjamin was not yet born. Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

“Segub fathered Jair,” etc. From where did Jair have cities on Mount Gilead? But he married a woman from the daughters of Manasse who died and he inherited from her. If you would say that the inheritance from a wife was not a word of the Torah it should not say that “Jair had” but that “Segub had.” Similarly, “Eleazar ben Aaron died.” From where did Phineas have property on the Mountain of Ephraim? But he married a woman from the daughters of Ephraim and inherited from her. If you would say that the inheritance from a wife was not a word of the Torah it should say that “Eleazar had” not that “Phineas had.”

Some Tannaïm state: “One does not intercalate because of impurity.” Rebbi Yose says, one intercalates, since we find that Hezekiah intercalated because of the impurity, as it is said: For most of the people from Ephraim, Manasse, Issachar, and Zevulun had not been purified, for they ate the Passover contrary to what is written, for Hezekiah had prayed, saying, the Eternal, the Benevolent, will pardon this. Rebbi Simeon says, even though he intercalated Nisan, it was Adar which was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: Hezekiah forced the community to celebrate the Second Passover.”

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

Bar Qappara said, Ahaz and all evil kings of Israel have no part in the World to Come. What is the reason? All their kings fell, not one of them calls to Me. They objected to him: Is he not mentioned in the era of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah? He answered them, because he showed shame. How did he show shame? Rebbi Aḥa in the name of Rebbi Eleazar, Rebbi Yose in the name of Rebbi Joshua ben Levi: You find that when the prophet came to accuse him, he fled to an impure place and buried his face in an impure place, implying that the Divine Presence does not dwell at an impure place. That is what is written: The Eternal said to Isaiah, please go out towards Aḥaz, you and your son Še’ar Yašuv, to the end of the canal of the upper pond, to the path of the fuller’s field. Do not read fuller’s but suppressing. He hid his face and fled before him. (How is that? When the prophet came to accuse him, he fled to an impure place and buried his face in an impure place.) Rebbi Jehudah says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed etc. Rebbi Hoshaia the Elder said, because his father was just. But was Manasse’s father not just? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says: Behold about peace, bitter is bitter for me. Bitter before me, from Aḥaz. Bitter after me, from Manasse. Aḥaz’s father was just and his son just, that is what is written: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.] it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying between two just men will escape.

MISHNAH: Three kings and four private persons have no part in the Future World. Three kings: Ahab, Jeroboam, Manasse. Rebbi Jehudah says, Manasse has part in the Future World, as it is said: he prayed to Him. He let Himself be petitioned, and heard his supplications, and returned him to Jerusalem, to his kingdom. They told him, He returned him to his kingdom; He did not return him to life in the Future World. Four private persons: Bileam and Doëg, Aḥitophel and Gehazi.

MISHNAH: Three kings and four private persons have no part in the Future World. Three kings: Ahab, Jeroboam, Manasse. Rebbi Jehudah says, Manasse has part in the Future World, as it is said: he prayed to Him. He let Himself be petitioned, and heard his supplications, and returned him to Jerusalem, to his kingdom. They told him, He returned him to his kingdom; He did not return him to life in the Future World. Four private persons: Bileam and Doëg, Aḥitophel and Gehazi.

What did Manasse do? It is written: In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter, maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written, but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me, if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse: If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say, I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written.

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.

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.

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.

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.

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.

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.

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.

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.

Rebbi Eleazar and Rebbi Jehudah. One said, they were exiles only when they were uncircumcised. The other said, they were exiled only when they were bastards. He who says uncircumcised, for circumcision and commandments. But he who says bastards, from their fathers. Rebbi Joḥanan said, Israel was exiled only after they formed 24 heretical sects. What is the reason? Son of man, I am sending you to the Children of Israel, to rebellious peoples who rebelled against Me. It is not written “to a rebellious people” but to rebellious peoples who rebelled against Me; they and their fathers have acted criminally against Me up to this day. Rebbi Berekhia and Rebbi Ḥelbo in the name of Rebbi Samuel bar Naḥman. Israel was exiled to three diasporas: one inside the river Sanbation, one to Daphne of Antiochia, and one on whom the Cloud descended and covered them. Just as they were exiled to three diasporas, so the tribes of Reuben, Gad, and half the tribe of Manasse were exiled into three diasporas. What is the reason? You went in the way of your sister and I gave her cup into your hand. So when they return, they will return from three diasporas. What is the reason? To tell the prisoners, leave, those who were exiled inside the river Sanbation; those in darkness, become visible, those upon whom the Cloud descended and covered them; on the roads they are grazing and on all plains is their pasturage, those who were exiled to Daphne of Antiochia.

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 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.