rebbi

39436 occurrences across the corpus

The Jerusalem Talmud

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

Jerusalem Talmud Sanhedrin 10:9

Jerusalem Talmud Sanhedrin 10:11

Another interpretation: That is one who mentions teachings of the Torah at a filthy place. As the following: Rebbi Hila and the colleagues were sitting in front of a hostelry in the evening. They asked, may one say words of the Torah? They said, since if it were daytime we would see what is before us, therefore now it is forbidden.

Jerusalem Talmud Sanhedrin 10:12

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.

Jerusalem Talmud Sanhedrin 10:12

Jerusalem Talmud Sanhedrin 10:13

Another explanation: Hand to hand will not cleanse evil. Rebbi Phineas said, that is one who gives alms and expects an immediate reward. Rebbi Simon said, like a man who says, here is a sack, here is a tetradrachma, and here is a se`ah, go and fill it. You should know that this is so, for if the patriarchs had demanded to receive the reward in this world for the good deeds which they did, from where would their merit remain for their descendants after them? That is what Moses told Israel: I shall remember My covenant with Jacob, etc.

Jerusalem Talmud Sanhedrin 10:13

Jerusalem Talmud Sanhedrin 10:14

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

Jerusalem Talmud Sanhedrin 10:14

Jerusalem Talmud Sanhedrin 10:15

“The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book”, and one said, like him who said “these rabbis”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it is comparable] to a stone cupola. If one stone is weakened, all are weakened. The other said, [it is comparable] to a house full of chaff. Even if one removes it from there one finds that it weakened the walls.

Jerusalem Talmud Sanhedrin 10:15

Jerusalem Talmud Sanhedrin 10:18

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

Jerusalem Talmud Sanhedrin 10:19

They and everything that belonged to them descended alive into the pit. Rebbi Berekhiah in the name of Rebbi Ḥelbo, even their names flew away from their papyrus rolls. Rebbi Yose ben Ḥanina said, even one of their needles that was in the hand of an Israel as a loan was swallowed up with them, for it is written: They and everything that belonged to them descended alive into the pit. Who prayed for them? Rebbi Samuel bar Naḥman said, Moses prayed for them, Reuben shall live and not die. Rebbi Joshua ben Levi said, Hannah prayed for them. This is Rebbi Joshua ben Levi’s opinion, as Rebbi Joshua ben Levi said in the name of Rebbi Yose: Koraḥ’s (opinion) [band] was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts.

Jerusalem Talmud Sanhedrin 10:19

Jerusalem Talmud Sanhedrin 10:20

“Rebbi Aqiba says, also he who reads outside books.” For example, the books of Ben Sirach and Ben Laana. But the books of Homer and all books written from now on, one who reads them is like one who reads a letter. What is the reason? More than these, my son, be careful etc. They are given to be read, not given for exertion.

Jerusalem Talmud Sanhedrin 10:21

The words of the Sages are like goads; Rebbi Huna said, like a pearl. There, they call a pearl dirah. Another explanation, like goads, like a girl’s ball. Just as this ball is caught from hand to hand but in the end will come to rest in one hand, so “Moses received the Torah from Sinai and transmitted it to Joshua, Joshua to the Elders, the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly.” Another explanation, like goads. It has three names, mardea`, da̅rva̅n, malmad. Mardea`, because it teaches knowledge to the cow. Da̅reva̅n, because it plants understanding in the cow. Malmad, because it teaches the cow to plough, to keep its owners alive. Rebbi Ḥama bar Ḥanina said, if a person makes a goad for his cow, certainly [he has to make one] for his bad inclinations which will remove him from this world and the World to Come.

Jerusalem Talmud Sanhedrin 10:21

Jerusalem Talmud Sanhedrin 10:22

And like planted nails. Why does he not say, “like fixed nails and planted trees”? They chose and selected the iron and improved the planting of iron rods. Another explanation, and like planted nails. Just as this nail, once it has been fixed, if you then remove it from its place, its place remains visible; so everybody against whom the rabbis stretched out their hand, even if afterwards they took him back, in the end he will take what is coming to him from their hands. Another explanation, and like planted nails; it is written watches. Since there are 24 watches, there should be 24 nails. How many nails should it have? Rebbi Joḥanan said five, corresponding to the five books of the Torah. Rebbi Ḥinena said seven, corresponding to your days are your steps. Rebbi Aḥa explained following Rebbi Ḥanina: nine. Rebbi put eleven on one [shoe] and thirteen on the other, for the number of watches. Rebbi Yose ben Ḥanina said, a crooked nail is not counted with the nails. Rebbi Abba bar Zavda asked before Rebbi Zeˋira: may one put all of them on one boot? He told him, it is permitted. May one put all of them on one sandal? He told him, it is permitted. It was stated: One does not scrape old boots or sandals but one may anoint them or dip them in water. Rebbi Crispus in the name of Rebbi Joḥanan: The students of the Elder Rebbi Ḥiyya say that those of first rank said, one may scrape, those of second rank said, one may not scrape. They asked Rebbi, who told them, one does not scrape. Rebbi Zeˋira said, here goes one of the students of the Elder Rebbi Ḥiyya. Rebbi Ḥiyya bar Ashi said, we used to sit before Rav and were anointing and rinsing, but not scraping. It was stated: A person should wear new boots and sandals only if he walked in them during daytime. How far should he walk? The people from the house of Bar Qappara said, from the House of Study of Bar Qappara to the House of Study of Rebbi Hoshaia. The Sepphoreans say, from the Babylonian synagogue to Rebbi Ḥama bar Ḥanina’s house. The Tiberians say, from the Academy to Rebbi Hoshaia’s store. It was stated: Nobody should anoint his foot in a shoe or sandal but he may anoint his foot and step into his shoe or his sandal. One may anoint himself and roll on a tarpaulin without worry. One should not put it on a marble slab to roll himself in it, but Rabban Gamliel permits it. Another explanation, and like planted nails. If words about Torah are spelled out clearly by their authors, they are sweet to their listeners like well-ordered saplings. But if they come out confused, they are as bitter for their listeners as nails.

Jerusalem Talmud Sanhedrin 10:22

Jerusalem Talmud Sanhedrin 10:23

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

Jerusalem Talmud Sanhedrin 10:25

“One who whispers over a wound and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer.” Rav said, only one who spits. Rebbi Joshua ben Levi said, even if he only said, damage by skin disease if it be on a human and spits, he has no part in the Future World.

Jerusalem Talmud Sanhedrin 10:26

Abba Shaul said, also one who pronounces the Name by its letters. Rebbi Mana said, for example, those swearing Samaritans. Rebbi Jacob bar Aḥa said, it is written as yod he but read as alef dalet.

Jerusalem Talmud Sanhedrin 10:26

Abba Shaul said, also one who pronounces the Name by its letters. Rebbi Mana said, for example, those swearing Samaritans. Rebbi Jacob bar Aḥa said, it is written as yod he but read as alef dalet.

Jerusalem Talmud Sanhedrin 10:27

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.

Jerusalem Talmud Sanhedrin 10:29

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

Jerusalem Talmud Sanhedrin 10:30

So what did Aḥab do? It is written: If it would have been too easy to follow the sins of Jeroboam ben Nevat. Are not the light sins of Aḥab the serious sins of Jeroboam? Why was Jeroboam counted first? Because he started the misconduct. What did Aḥab do? He adorned himself every day and stood before his army commander Ḥiel, asking him, for how much am I good today? He answered him, so and so much; then he donated its value to foreign worship. That is what is written Because you sold yourself to do evil in the Eternal’s eyes. Rebbi Levi continued for six months to explain the following verse to shame There never was anyone like Aḥab who sold himself to do evil in the Eternal’s eyes. He came to him at night and asked him, how did I sin against you, what did I do before you? You have the first part of the verse, but you do not have the end of the verse: whom his wife Jezebel had misguided. He continued for six months to explain it as praise, only one should not be like Aḥab … whom his wife Jezebel had misguided.

Jerusalem Talmud Sanhedrin 10:31

It is written: In his days did Ḥiel from Bet-El build Jericho; with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. Ḥiel is from the descendants of Josaphat, Jericho is in the territory of Benjamin. Only that good deeds are put in the hands of the worthy and bad deeds in the hands of the unworthy; therefore, it is said, with his first-born Aviram he set the foundation and with his youngest son Seguv he put in the doors. If it was not appropriate for him to learn from his firstborn Aviram, should he not have learned from the wicked Seguv? Because they wanted to make more money, the curse ruled over them and they were continuously weakened to confirm what was said, following the word of the Eternal, the God of Israel, which He had spoken through Joshua ben Nun. It is written: Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. What is the connection between these? The Holy One, praise to Him, had said to Elijah: this Ḥiel is an important personality, go and pay a visit of condolence. He answered, I do not want to go. He asked, why? He said, for if I go and they say things that enrage You, I shall not be able to bear it. He told him, If they say anything that would enrage Me, anything that you decide I shall fulfill. He went and found them discussing the verse: At that time, Joshua imprecated as follows: Cursed be the man before the Eternal who would build this town, Jericho; with his first-born he shall put in the foundation and with his youngest set the doors. He said, praised be the God of the just, Who fulfills the words of the just. Aḥab also was there. Aḥab said to them, who is greater, Moses or Joshua? They told him, Moses. He said to them, in Moses’s Torah it is written: Watch yourselves, lest your hearts be seduced, you deviate, and worship other powers and bow down before them. What is written next? The rage of the Eternal will burn against you, He will lock up the sky and there will be no rain. But I did not leave any strange worship that I would not have worshipped, and all good and comforting things came in my generation. He did not uphold the words of Moses; would He uphold Joshua’s words? Elijah told him, it is as you say, by the Living Eternal, the God of Israel, before Whom I stood, there will not be dew or rain in the coming years except by my word. When he heard this, he started crying. That is what is written: When Aḥab heard these words, he tore his garments, put sackcloth on his flesh, fasted, slept in sackcloth and went at. How long did he fast? He fasted for three hours. If he was used to eat at 6 o’clock, he ate at noontime. If he was used to eat at noontime, he ate at three p.m. He went at. What is at? Rebbi Joshua ben Levi said, he went barefoot. It is written: The word of the Eternal went to Elijah the Tisbite as follows: Did you see that Aḥab surrendered before me? The Holy One, praise to Him, said to Elijah: See the good part which I put in My world. A person may sin greatly before Me, but if he repents I am accepting him. That is what is written, did you see that Aḥab surrendered before Me? You saw that Aḥab repented. Because Aḥab surrendered before me, I shall not bring the evil in his days; in his son’s days I shall bring the evil over his dynasty.

Jerusalem Talmud Sanhedrin 10:32

But what did Aḥaz do? He built a throne in the Temple Court. That is what is written: “The throne-hall which they built in the Temple,” etc. Rebbi Onias in the name of Rebbi Eleazar. Why is he called “the grabber”? For he grabbed synagogues and houses of study. To what may Aḥaz be compared? To a king who had a son whom he entrusted to his pedagogue. The latter wanted to kill him. He said, if I kill him, I will be put to death. But I shall draw his wet-nurse away from him and he will die of himself. So Aḥaz said, if there are no kid goats there are no he-goats. If there are no he-goats there are no goats. If there are no goats there is no shepherd. If there is no shepherd there is no world; if it were thinkable that there be no world. So Aḥaz was thinking, if there are no children there are no adults. If there are no adults, there are no Sages. If there are no Sages, there are no prophets. If there are no prophets, there is no Holy Spirit. If there is no Holy Spirit, there are no synagogues and no houses of study. If it were thinkable, the Holy One, praise to Him, will not let His Presence rest over Israel. Rebbi Jacob bar Abbai in the name of Rebbi Aḥa brings it from the following I shall wait for the Eternal, Who hid His Face from the House of Jacob, and put my hope in Him. There was no worse moment in the world than when the Holy One, praise to Him, said to Moses: I shall certainly hide My Face at that time. From that moment on, I put my hope in Him, Who said at Sinai, for it shall not be forgotten by his descendants. What would its use be? Behold, I and the children which the Eternal has given me. Were they his children? Were they not his students? But this teaches he loved them as if they were his sons and called them “my sons”.

Jerusalem Talmud Sanhedrin 10:32

Jerusalem Talmud Sanhedrin 10:34

Hezekiah turned his face to the wall. Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, for her house was on the wall of the fortification; she lived on the wall. He said before Him: Master of all worlds, Raḥab saved two souls for You, and see how many souls You saved for her. That is what is written: The youths, the spies, came and led out Raḥab, and her father’s house, and her mother, and her brothers, and all of hers, and all her families they brought out and left them outside of Israel’s camp. Rebbi Simeon ben Ioḥai stated, even if her family was 200 persons strong and they furthermore were related to other families, all of whom were saved by her merit. My forefathers who brought to You all these proselytes so much more that You should spare my life.

Jerusalem Talmud Sanhedrin 10:34

Jerusalem Talmud Sanhedrin 10:35

Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said: Let us make a small upper storey on the wall and put there a bed, a table, a chair, and a lamp. He said before Him: Master of all worlds, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should spare my life.

Jerusalem Talmud Sanhedrin 10:36

Rebbi Ḥinena bar Pappus said, he lifted his eyes to the wall of the Temple. When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them. They were important people; they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My forefathers who built for You all this glory, so much more that You should spare my life.

Jerusalem Talmud Sanhedrin 10:40

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.

Jerusalem Talmud Sanhedrin 10:40

Jerusalem Talmud Sanhedrin 10:42

Rebbi Eleazar said, just as a nail cannot be taken out of a door without [loss of] wood, so it is impossible to get rid of Peˋor without [loss of] life. It happened that Sabbatai from Ulam leased his donkey to a Gentile woman to bow down before Peˋor. When they arrived at Peˋor’s temple, she told him, wait here for me while I am entering and bowing down before Peˋor. After she came out, he told her, wait here for me while I am entering and do what you did. What did he do? He entered, relieved himself, and cleansed himself on Peˋor’s nose. All were praising him and said, nobody yet had done what this man did. It happened that Menaḥem from Guvta-Ariaḥ was occupied with amphoras when the spirit of Peˋor came to him in the night. What did he do? He took a spit, stood up against him; he fled. He came to him in the second night and asked him, Menaḥem, why do you curse me? He was afraid of him and promised him, I shall not curse you in the future. It happened that a ruler came from overseas to bow down before Peˋor. He told them, bring one bull, one ram, and one sheep, to bow down before Peˋor. They told him, you have no need for all of these; you only have to strip yourself for him. What did he do? He provoked סניגורים against them; they were hitting them and smashing their brains with bats, saying to them: woe to you and your error.

Jerusalem Talmud Sanhedrin 10:45

Doëg was a man great in Torah. Israel came and asked David, does the showbread supersede the Sabbath? He told them, its arrangement supersedes the Sabbath, but neither its kneading nor its forming supersedes the Sabbath. Doëg was there and said, who is the one who comes to instruct in my presence? They told him, it is David ben Jesse. He went immediately and counseled Saul, the king of Israel, to kill the priests of Nob, the city of priests. This is what is written: The king said to the runners who stood by him, surround and kill the priests of the Eternal for they also are involved with David, etc., up to they did not inform me. Who were they? Rebbi Samuel bat Rav Isaac said, they were Abner and Amasa. They told him, you have us indebted to you only for this belt and this כלינירין. Here they are torn for you. The king’s servants did not want to kill the priests of the Eternal. The king said to Doyeg. Rebbi Jehudah bar Pazi said, it is written to Doyeg. They told him, you are caught like a fish; you committed a great sin. Turn you and smite the priests of the Eternal. Doëg the Edomite turned and smote the priests, etc. But did not Rebbi Ḥiyya state, “one does not appoint two High Priests together”? But this teaches that all of them were qualified for the High Priesthood. How was he removed? Rebbi Ḥanina and Rebbi Joshua ben Levi: One said, fire came from the Holiest of Holies and burned around him. But the other said, competent students came to him, they were learning but he was forgetting, to confirm what is written: The property swallowed by him he throws up; God removes it from his belly.

Jerusalem Talmud Sanhedrin 10:45

Jerusalem Talmud Sanhedrin 10:46

Aḥitophel was a man great in Torah. It is written: David again assembled all young men in Israel, 30’000. Rebbi Berekhiah in the name of Rebbi Abba bar Cahana: Ninety thousand Elders did David ordain on one day, but he did not ordain Aḥitophel with them. That is what is written: David again assembled all young men in Israel, 30’000. He added, 30’000. Again, 30’000, and the simple sense of the verse, 30’000; together 90’000. You find that at the moment when David came to carry the Ark of the Eternal’s Covenant, he did not carry it following the Torah. They moved the Ark of God’s Covenant on a new car, etc. The Ark lifted the Cohanim up and tore them down to the ground; lifted the Cohanim up and tore them down to the ground. David sent and brought Aḥitophel. He told him, can you not tell me why the Ark lifted the Cohanim up and tore them down to the ground, lifted the Cohanim up and tore them down to the ground? He answered, send and ask all the wise men whom you ordained. David said, any man who knows how to put this in order but does not put it in order should end up strangled. He said something in front of it and it was steadied. That is what is written: It was when the carriers of the Eternal’s Ark took six steps that he sacrificed a bull and a fattened calf. Rebbi Ḥanina and Rebbi Mana, one said, for every step a bull and a fattened calf and at the end seven oxen and seven rams; but the other said, for every step seven oxen and seven rams and at the end a bull and a fattened calf. The Holy One, praise to Him, said to Aḥitophel: Something which the schoolchildren say every day in assembly you did not say to him: to the Bene Qehat he did not give; for the service of the holy [vessels] is on them, they should carry on the shoulder. But so you told him. Similarly you find that when David started to excavate the foundations of the Temple, he dug down fifteen hundred cubits and did not find the abyss. At the end he found a clay pot and wanted to lift it. It told him, you cannot lift me. We asked, why? It answered, because I am here suppressing the abyss. He asked it, since when are you here? It answered, from the Moment that the Merciful spoke on Sinai: I am the Eternal, your God, the earth trembled and sank down, and I was put here to suppress the abyss. Nevertheless, he did not listen to it; when he lifted it the abyss rose and threatened to flood the world. Aḥitophel was standing there. He said, now David will be strangled and I shall rule. David said, any Sage who knows how to put this in order but does not put it in order should end up strangled. He said what he said and it was steady. David started to sing a song of ascent, a song for a rise of 100 [cubits]. For each hundred cubits he composed a song. Nevertheless, he ended up strangled. Rebbi Yose said, that is what the proverb says, a person has to worry about the curse of a rabbi, even if it is for nothing. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: The scroll which Samuel handed over to David, Aḥitophel composed it by the Holy Spirit. What did Aḥitophel do? If anybody asked for his counsel in anything and he gave his advice, he said go and do such and such, and if you do not believe me ask the Urim and Tummim. He went, asked, and found it correct. That is what is written: The counsel of Aḥitophel which he gave in those days, etc. Man is read but not written; the verses could not call him “a man.”

Jerusalem Talmud Sanhedrin 10:46

Jerusalem Talmud Sanhedrin 10:49

Dissolute in sexual matters. For the woman of Shunem said to her husband: Lo, I know that he is a holy man of God. Rebbi Jonah said, he is holy, but his student is not holy. Rebbi Abun said, because he never looked at her. But the rabbis of Caesarea say, he never had an involuntary emission. The slave girl of Rebbi Samuel ben Rav Isaac said, I was washing my master’s garments. I never saw a bad thing on my master’s garments. It is written: Geḥazi drew near to push her away. What is לְהָדְפָהּ? Rebbi Yose ben Ḥanina said, he put his hand on her beauty spot, between her breasts.

Jerusalem Talmud Sanhedrin 10:49