menahem

For Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead.

Then Menahem smote Tiphsah, and all that were therein, and the coasts thereof from Tirzah: because they opened not to him, therefore he smote it; and all the women therein that were with child he ripped up.

In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria.

And Pul the king of Assyria came against the land: and Menahem gave Pul a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand.

And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land.

And the rest of the acts of Menahem, and all that he did, are they not written in the book of the chronicles of the kings of Israel?

And Menahem slept with his fathers; and Pekahiah his son reigned in his stead.

In the fiftieth year of Azariah king of Judah Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years.

And then Dalila (Delilah) conceived by Samson, and whilst she was with child Samson died with the Philistines; and Delilah brought forth a son and she called his name "Menahem," which is, being interpreted, "Seed of the strong man."

Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name was Tiglath-Pileser, when he had made an expedition against the Israelites, and had overrun all the land of Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall suffice to have related here concerning the king of Assyria.

Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name was Tiglath-Pileser, when he had made an expedition against the Israelites, and had overrun all the land of Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall suffice to have related here concerning the king of Assyria.

Now when Zachariah, the son of Jeroboam, had reigned six months over Israel, he was slain by the treachery of a certain friend of his, whose name was Shallum, the son of Jabesh, who took the kingdom afterward, but kept it no longer than thirty days; for Menahem, the general of his army, who was at that time in the city Tirzah, and heard of what had befallen Zachariah, removed thereupon with all his forces to Samaria, and joining battle with Shallum, slew him; and when he had made himself king, he went thence, and came to the city Tiphsah; but the citizens that were in it shut their gates, and barred them against the king, and would not admit him: but in order to be avenged on them, he burnt the country round about it, and took the city by force, upon a siege; and being very much displeased at what the inhabitants of Tiphsah had done, he slew them all, and spared not so much as the infants, without omitting the utmost instances of cruelty and barbarity; for he used such severity upon his own countrymen, as would not be pardonable with regard to strangers who had been conquered by him. And after this manner it was that this Menahem continued to reign with cruelty and barbarity for ten years. But when Pul, king of Assyria, had made an expedition against him, he did not think meet to fight or engage in battle with the Assyrians, but he persuaded him to accept of a thousand talents of silver, and to go away, and so put an end to the war. This sum the multitude collected for Menahem, by exacting fifty drachmae as poll-money for every head; after which he died, and was buried in Samaria, and left his son Pekahiah his successor in the kingdom, who followed the barbarity of his father, and so ruled but two years only, after which he was slain with his friends at a feast, by the treachery of one Pekah, the general of his horse, and the son of Remaliah, who laid snares for him. Now this Pekah held the government twenty years, and proved a wicked man and a transgressor. But the king of Assyria, whose name was Tiglath-Pileser, when he had made an expedition against the Israelites, and had overrun all the land of Gilead, and the region beyond Jordan, and the adjoining country, which is called Galilee, and Kadesh, and Hazor, he made the inhabitants prisoners, and transplanted them into his own kingdom. And so much shall suffice to have related here concerning the king of Assyria.

On other days he would take out [the cinders] with a silver coal-pan, and empty it into one of gold, but this day he took them out with a golden coal-pan and in it he brought them [into the Hekhal]. On other days he would take them up with a coal-pan containing four kabs, and empty it into one containing three kabs, but this day he took them out with one containing three kabs, and in it he brought them in. Rabbi Yose says: on other days he would take them out with a coal-pan containing one se’ah, and empty it into one containing three kabs, this day he took them out with one containing three kabs, and in it he brought them in. On other days the pan was heavy, today it was light. On other days its handle was short, today it was long. On other days it was of yellowish gold, today of reddish gold, the words of Rabbi Menahem. On other days he would offer half a mina in the morning and half a mina in the afternoon, today he adds also his two hands full. On other days [the incense] was finely ground, but today it was the most finely ground possible.

Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Johanan says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.

Yose ben Yoezer says that [on a festival] the laying of the hands [on the head of a sacrifice] may not be performed. Yosef ben Johanan says that it may be performed. Joshua ben Perahia says that it may not be performed. Nittai the Arbelite says that it may be performed. Judah ben Tabai says that it may not be performed. Shimon ben Shetah says that it may be performed. Shamayah says that it may be performed. Avtalyon says that it may not be performed. Hillel and Menahem did not dispute. Menahem went out, Shammai entered. Shammai says that it may not be performed. Hillel says that it may be performed. The former [of each] pair were patriarchs and the latter were heads of the court.

Menahem ben Signai testified concerning the ledge attached to an olive-boiler’s cauldron, that it is [liable to become] impure; and concerning that of dyers, that it is not [liable to become] impure, whereas they used to say the reverse.

If they are made like a shepherd’s flute? Menahem in the name of Rebbi Jonathan: Only if he cuts them equally.

MISHNAH: Every day he collects coals in a silver fire-pan and empties them into one of gold; on this day he collects in a golden one and takes it inside. Every day he collects in one of four qab and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Rebbi Yose says, every day he collects in one of a seah and empties into one of three qab but on this day he collects in one of three qab which he takes inside. Every day it was heavy, but this day light. Every day its handle was short, but this day long. Everyday its gold was greenish, but this day reddish, the words of Rebbi Menahem.

Ḥizqiah said: he who swears that two are two is flogged for a vain oath. Rebbi Menahem in the name of Rebbi Simeon ben Laqish: He who saw rain falling and said Κύριε πόλυ βρέξον is flogged for a vain oath. Rebbi Onias, Rebbi Jacob ben Rebbi Abun in the name of Rebbi Samuel ben Naḥman: 24 city councils were in Judea and they all were destroyed because of true vain oaths, as it is written: For the vain did I hit your sons.

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : What means that which is written, "They that forsake the Lord shall be consumed" (Is. i. 28)? This refers to one who leaves a Scroll of the Law [unrolled] and goes out [from the Synagogue].

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : A man should always finish his Parashah with the congregation, twice the Hebrew text and once the Targum —

GEMARA. Townspeople who sold the town square. Rabbah b. Bar Hanah said in the name of R. Johanan: This is the view of R. Menahem b. Yose the anonymous author, but the sages that there is no sanctity in the town square.

What is the reason of R. Menahem b. Yose? — Because the people pray in it on fast days and at gatherings of the ma’amad. And the rabbis? — That happens only on occasion.

II. (2) Jose ben Joezer says that a man is not to lay on his hand, but Joseph ben Jochanan says that a man is to lay it; Joshua ben P'rachyah says that a man is not to lay it, but Mattai the Arbelite says that a man is to lay it. Jehudah ben Tabbai says that a man is not to lay it, but Simeon ben Shetach says that a man is to lay it. Shemaiah says that a man is to lay it, but Abtalion says that a man is not to lay it. Hillel and Menahem did not differ. Menahem went out. Shammai entered in. Shammai says that a man is not to lay it. Hillel says that a man is to lay it.

II. (2) Jose ben Joezer says that a man is not to lay on his hand, but Joseph ben Jochanan says that a man is to lay it; Joshua ben P'rachyah says that a man is not to lay it, but Mattai the Arbelite says that a man is to lay it. Jehudah ben Tabbai says that a man is not to lay it, but Simeon ben Shetach says that a man is to lay it. Shemaiah says that a man is to lay it, but Abtalion says that a man is not to lay it. Hillel and Menahem did not differ. Menahem went out. Shammai entered in. Shammai says that a man is not to lay it. Hillel says that a man is to lay it.

Menahem went out, Shammai entered in, etc. Whither did he go out? Abai said, He went out to destruction. Rabba said, He went out for the service of the king. There is also a Baraitha to this effect, that Menahem went out for the service of the king, and there went out with him eighty pairs of disciples clothed in Syrian robes. R. Shemen bar Abba said that R. Jochanan said, Let the sabbath rest be by no means a light thing in thine eyes; for lo, the laying on of the hands is only prohibited on account of the Sabbath rest, and the great men of the nation were divided upon the matter. That is self-evident. But as this is a case of a Sabbath rest which clashes with a positive command, there was need of it. But this also is self-evident. It was to meet the objection of the person who says, In the matter of the laying on of the hands itself men are divided. We learn from this that it is in the matter of Sabbath rest that they are divided. Ramai bar Chama said, Learn hence that we require the laying on to be done with all one's strength, for if thou dost imagine that we do not require it to be done with all one's strength, how is the idea of work involved in the laying on of the hands? Some people adduce the passage, "Speak unto the sons of Israel ... and he shall lay his hand" (Lev. i. 2, 4). The sons of Israel lay on their hands, but the daughters of Israel do not lay on their hands. R. Jose and R. Ishmael say, Daughters of Israel lay on their hands by permission. R. Jose said, Abba El'azar related to me the following story: Once we had a calf belonging to the sacrifices of peace-offerings, and we brought it to the court of the women, and the women laid their hands upon it, not because the laying on of the hands belongs to women, but so as to gratify the women. And if thou dost imagine we require the laying on of the hands to be done with all one's strength, dost thou mean to say that in order to gratify women we introduced work into holy things? But do we not learn hence that we do not require it to be done with all one's strength? Nay, by all means I will grant you that we require it to be done with all one's strength. He said to them, Rest your hand upon it. If so, it was not because the laying on of the hands belongs to women that it was done. Thou mayest conclude that it has nothing at all to do with the nature of the laying on of the hand. R. Ami says, He is establishing two things; one that it has nothing at all to do with the nature of the laying on of the hands, and the other that it was done in order to gratify the women. Rab Papa said, Learn hence, Sides, and not the head only, are forbidden; for if thou dost imagine that sides are allowed, might they not lay hands on the sides? But no; learn hence that sides are forbidden.

Menahem went out, Shammai entered in, etc. Whither did he go out? Abai said, He went out to destruction. Rabba said, He went out for the service of the king. There is also a Baraitha to this effect, that Menahem went out for the service of the king, and there went out with him eighty pairs of disciples clothed in Syrian robes. R. Shemen bar Abba said that R. Jochanan said, Let the sabbath rest be by no means a light thing in thine eyes; for lo, the laying on of the hands is only prohibited on account of the Sabbath rest, and the great men of the nation were divided upon the matter. That is self-evident. But as this is a case of a Sabbath rest which clashes with a positive command, there was need of it. But this also is self-evident. It was to meet the objection of the person who says, In the matter of the laying on of the hands itself men are divided. We learn from this that it is in the matter of Sabbath rest that they are divided. Ramai bar Chama said, Learn hence that we require the laying on to be done with all one's strength, for if thou dost imagine that we do not require it to be done with all one's strength, how is the idea of work involved in the laying on of the hands? Some people adduce the passage, "Speak unto the sons of Israel ... and he shall lay his hand" (Lev. i. 2, 4). The sons of Israel lay on their hands, but the daughters of Israel do not lay on their hands. R. Jose and R. Ishmael say, Daughters of Israel lay on their hands by permission. R. Jose said, Abba El'azar related to me the following story: Once we had a calf belonging to the sacrifices of peace-offerings, and we brought it to the court of the women, and the women laid their hands upon it, not because the laying on of the hands belongs to women, but so as to gratify the women. And if thou dost imagine we require the laying on of the hands to be done with all one's strength, dost thou mean to say that in order to gratify women we introduced work into holy things? But do we not learn hence that we do not require it to be done with all one's strength? Nay, by all means I will grant you that we require it to be done with all one's strength. He said to them, Rest your hand upon it. If so, it was not because the laying on of the hands belongs to women that it was done. Thou mayest conclude that it has nothing at all to do with the nature of the laying on of the hand. R. Ami says, He is establishing two things; one that it has nothing at all to do with the nature of the laying on of the hands, and the other that it was done in order to gratify the women. Rab Papa said, Learn hence, Sides, and not the head only, are forbidden; for if thou dost imagine that sides are allowed, might they not lay hands on the sides? But no; learn hence that sides are forbidden.