Jerusalem Talmud Sanhedrin 10:1

משנה: כָּל־יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא. וְאֵילּוּ שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא הָאוֹמֵר אֵין תְּחִייַת הַמֵּתִים מִן הַתּוֹרָה וְאֵין תּוֹרָה מִן הַשָּׁמַיִם וְאֶפִּיקוּרוֹס. רַבִּי עֲקִיבָה אוֹמֵר אַף הַקּוֹרֵא בִסְפָרִים הַחִיצוֹנִים וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר כָּל־הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יי רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו. MISHNAH: All of Israel¹Even those executed for a capital crime. In contrast to Christian (Pauline) teaching that everybody is damned unless he be saved by his particular faith, it is asserted that everybody is saved except when he denies himself salvation. have a part in the World to Come. But the following have no part in the World to Come: One who says that the resurrection of the dead is not biblical³Since he denies the existence of the World to Come, it cannot exist for him., or that the Torah is not from Heaven, or the Epicurean⁴Who holds that the world is an assembly of atoms subject to random effects.. Rebbi Aqiba says, also one who reads outside books⁵Sectarian religious literature., or who whispers over a wound⁶Or any sick person. It is blasphemous to use biblical verses to heal through miracles. and says, any sickness that I put on Egypt I shall not put on you, for I am the Eternal, your Healer. Abba Shaul said, also one who pronounces the Name⁷YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in WH. by its letters.

הלכה: אֵילּוּ שֶׁאֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא כול׳. הוֹסִיפוּ עֲלֵיהֶן הַפּוֹרֵק עוֹל וְהַמֵּיפֵר בְּרִית וְהַמְגַלֶּה פָנִים בַּתּוֹרָה אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא. הַפּוֹרֵק עוֹל. זֶה שֶׁהוּא אוֹמֵר. יֵשׁ תּוֹרָה וְאֵינִי סוֹפְנָהּ. הַמֵּיפֵר בְּרִית. זֶה שֶׁהוּא מוֹשֵׁךְ לוֹ עָרְלָה. הַמְגַלֶּה פָנִים בַּתּוֹרָה. זֶה שֶׁהוּא אוֹמֵר. לֹא נִיתְּנָה תוֹרָה מִן הַשָּׁמַיִם. וְלֹא כְבָר תַּנִּיתָהּ. הָאוֹמֵר אֵין תּוֹרָה מִן הַשָּׁמַיִם. תַּנֵּי רִבִּי חֲנִינָה עֵנְתּוֹנָיָה קוֹמֵי רִבִּי מָנָא. זֶה שֶׁהוּא עוֹבֵר עַל דִּבְרֵי תוֹרָה בְּפַרְהֶסְיָא כְּגוֹן יְהוֹיָקִים בֶּן יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה וַחֲבֵירָיו. HALAKHAH: “The following have no part in the World to Come,” etc. ⁸This and the following paragraphs are from Peah 1:1:53-57" href="/Jerusalem_Talmud_Peah.1.1.53-57">Peah 1:1 (Notes 199–213,P) and partially also from Qiddušin 1:10 (Notes 657–680,Q), where the differences in readings are noted.
For this paragraph, cf. Sanhedrin.99a">Babli 99a, Sifry Num. 112, Avot 3:15" href="/Pirkei_Avot.3.15">Mishnah Avot 3:15. They added one who tears away the yoke, one who breaks the Covenant, and one who finds aspects in the Torah, to those who have no part in the World to Come. He who tears away the yoke is one who says the Torah is obligatory but I cannot stand it. He who breaks the Covenant is one who pulls himself a prepuce. He who finds aspects in the Torah is one who says that the Torah was not given from Heaven. But did we not state separately: “He who says that the Torah is not from Heaven?” Rebbi Ḥanina Entanaya stated before Rebbi Mana: This is one who publicly transgresses the words of the Torah in the manner of Joiakim ben Josia, king of Judah, and his circle.

עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה. חַד אָמַר. כְּקַלּוֹת. וְחַד אָמַר. כַּחֲמוּרוֹת. מַה נָן קַייָמִין. אִם בְּאוֹתוֹ שֶׁעָשָׂה תְשׁוּבָה. אֵין כָּל־דָּבָר עוֹמֵד בִּפְנֵי כָל־בַּעֲלֵי תְשׁוּבָה. אֶלָּא כֵּן אֲנָן קַייָמִין בְּאוֹתוֹ שֶׁלֹּא עָשָׂה תְשׁוּבָה וּמֵת בְּהִיכָּרֵת. Idolatry and incest and adultery. Rebbi Jonah and Rebbi Yose, one said, like the easy ones⁹As explained in Peah and qualified in the next paragraph, easy sins are those for which a person is punished in this world so that they will not diminish his bliss in the World to Come. Hard ones are those for which a person will suffer in Hell., and one says, like the hard ones. What are we talking about? If he repented, there is nothing that stands in the way of those who repent. But what we are talking about is one who did not repent and died through extirpation.

רוּבּוֹ זְכִיּוֹת וּמִיעוּטוֹ עֲבֵירוֹת נִפְרָעִין מִמֶּנּוּ מִיעוּט עֲבֵירוֹת קַלּוֹת שֶׁיֵּשׁ בְּיָדוֹ בָּעוֹלָם הַזֶּה כְּדֵי לִיתֵּן לוֹ שְׂכָרוֹ מִשָּׁלֵם לְעָתִיד לָבוֹא. רוּבּוֹ עֲבֵירוֹת וּמִיעוּטוֹ זְכִיּוֹת נוֹתְנִין לוֹ שְׂכַר מִצְוֹת קַלּוֹת שֶׁיֵּשׁ בְּיָדוֹ בָּעוֹלָם הַזֶּה כְּדֵי לִיפָּרַע מִמֶּנּוּ מֻשְׁלָם לְעָתִיד לָבוֹא. A majority of merits and a minority of transgressions: they¹⁰The Heavenly Court. let him pay for the minority of transgressions in this world in order to give him his complete recompense in the Future World. A majority of transgressions and a minority of merits: they give him the reward for his merits in this world in order to make him pay completely in the Future World.

רוּבּוֹ זְכִיּוֹת יוֹרֵשׁ גַּן עֵדֶן. רוּבּוֹ עֲבֵירוֹת יוֹרֵשׁ גֵּיהִנָּם. הָיָה מְעוּייָן. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. נוֹשֵׂא עֲווֹנוֹת אֵין כָּתוּב כָּאן אֶלָּא נוֹשֵׂ֥א עָוֹ֛ן. הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹטֵף שְׁטָר אֶחָד מִן הָעֲבֵירוֹת וְהַזְּכִיּוֹת מַכְרִיעוֹת. אָמַר רִבִּי לָֽעְזָר. וּלְךָ יי חָ֑סֶד כִּֽי־אַתָּ֨ה תְשַׁלֵּם֖ לְאִ֣ישׁ כְּֽמַֽעֲשֵֽׂהוּ׃ מַעֲשֵׂהוּ אֵין כָּתוּב כָּאן אֶלָּא כְּֽמַעֲשֵׂהוּ. וְאִין לֵית לֵיהּ אַתְּ יְהִיב לֵיהּ מִן דִּידָךְ. הִיא דַעְתֵּיהּ דְּרִבִּי לָֽעְזָר. רִבִּי לָֽעְזָר אָמַר וְרַב־חֶ֥סֶד מַטֶּה כְלַפֵּי חֶסֶד. He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin¹¹Exodus.34.7">Ex. 34:7, Michal 7:18.. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds¹²Psalms.62.13">Ps. 62:13., and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness¹³Exodus.34.7">Ex. 34:7., He turns towards kindness.

רִבִּי יִרְמְיָה אָמַר. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק בְּעָה. צְ֭דָקָה תִּצֹּ֣ר תָּם־דָּ֑רֶךְ וְ֝רִשְׁעָ֗ה תְּסַלֵּ֥ף חַטָּֽאת. חַ֭טָּאִים תְּרַדֵּ֣ף רָעָ֑ה וְאֶת־צַ֝דִּיקִ֗ים יְשַׁלֶּם־טֽוֹב. אִם־לַ֭לֵּצִים ה֣וּא יָלִי֑ץ וְ֝לַעֲנָוִ֗ים יִֽתֶּן־חֵֽן׃ רַגְלֵי֤ חֲֽסִידָיו֙ יִשְׁמוֹר וּרְשָׁעִ֖ים בַּחוֹשֶׁךְ יִדָּ֑מּוּ. כָּ֭בוֹד חֲכָמִ֣ים יִנְחָ֑לוּ וּ֝כְסִילִ֗ים מֵרִ֥ים קָלֽוֹן׃ וּסְיָגִין סְייָגָה וְתַרְעִין תְּרִיעָה. וְכֵינִי. סְיָיגִין סְייָגָה וְתַרְעִין תְּרִיעָה. אֶלָּאָ כֵינִי. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. שׁוֹמֵר אָדָם אֶת עַצְמוֹ מִן הָעֲבֵירָה פַּעַם רִאשׁוֹנָה שְׁנִייָה וּשְׁלִישִׁית. מִיכָּן וָהֵילַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁמְּרוֹ. מַה טַעַם. הֶן־כָּל־אֵ֭לֶּה יִפְעַל־אֵ֑ל פַּֽעֲמַייִם שָׁלֹשׁ עִם־גָּֽבֶר. אָמַר רִבִּי זְעִירָא. וּבִלְחוּד דָּלָא יְתִיב לֵיהּ. וּמַה טַעַם. וְהַחוּט הַמְשׁוּלָּשׁ לֹא לְעוֹלָם יִנָּתֵק אֵין כָּתוּב כָּאן אֶלָּא לֹ֥א בִמְהֵרָ֖ה יִנָּתֵֽק. אִין אַטְרַחַת עֲלוֹי הוּא מַפְסֵק. Rebbi Jeremiah said that Rebbi Samuel bar Rav Isaac asked: Justice protects the one on the straight path but sin destroys the sinner¹⁴Proverbs.13.6">Prov. 13:6.. Evil deeds will pursue the sinner but He will reward the just¹⁵Proverbs.13.21">Prov. 13:21.. While He makes scoffers targets of scoffing, He will bestow grace on the meek¹⁶Proverbs.3.34">Prov. 3:34.. He will watch over the feet of his pious ones, but evildoers will be silent in the darkness¹⁷1 Sam.. 2:9.. The wise will inherit honor, but shame will mark the stupid ones¹⁸Proverbs.3.35">Prov. 3:35.. 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 man¹⁹Job.33.29">Job 33:29.. 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 snap²⁰Ecclesiastes.4.12">Eccl. 4:12.. If you work on it, it will split.

רִבִּי הוּנָא בְשֵׁם רִבִּי אַבָּהוּ. הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין לְפָנָיו שִׁכְחָה. כְּבְיָכוֹל הָא בִשְׁבִיל יִשְׂרָאֵל נַעֲשֶׂה שָֽׁכְחָן. מַה טַעַם. נוֹשֵׂא עָוֹ֛ן. נוֹשֵׁא כְתִיב. וְכֵן דָּוִד אָמַר נָ֭שָׂאתָ עֲוֹ֣ן עַמֶּ֑ךָ כִּסִּ֖יתָ כָל־חַטָּאתָ֣ם סֶֽלָה׃ Rebbi Huna said in the name of Rebbi Abbahu: There is no forgetting before the Holy One, but for Israel He becomes forgetful. What is the reason? He forgives sin¹¹Exodus.34.7">Ex. 34:7, Michal 7:18.; “He forgets²¹Identifying the Hebrew root נשׂא “to carry” with the Aramaci נשׂי “to forget.”” is written. And so David said, You forgot Your people, You covered up all their misdeeds, Selah²²Psalms.85.3">Ps. 85:3.”.

שָׁאַל רִבִּי מַתְיָה בֶּן חָרָשׁ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּישִׁיבָה אָמַר לוֹ. שָׁמַעְתָּה אַרְבָּעָה חֲלוּקֵי כַפָּרָה שֶׁהָיָה רִבִּי יִשְׁמָעֵאל דּוֹרֵשׁ. אָמַר לוֹ. שְׁלֹשָׁה הֵן חוּץ מִן הַתְּשׁוּבָה. כָּתוּב אֶחָד אוֹמֵר שׁ֚וּבוּ בָּנִ֣ים שֽׁוֹבָבִ֔ים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. וְכָתוּב אַחֵר אוֹמֵר כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶם֭ לְטַהֵ֣ר אֶתְכֶ֑ם וגו׳. וְכָתוּב אַחֵר אוֹמֵר וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם וּבִנְגָ֘עִ֥ים עֲוֹנָֽם. וְכָתוּב אַחֵר אוֹמֵר אִם־יְ֠כוּפַּר הֶעָוֹן֙ הַזֶּה֚ לָכֶם֙ עַד־תְּמוּתוּן וגו׳. כֵּיצַד. הָעוֹבֵר עַל מִצְוַת עֲשֵׂה וְשָׁב מִיָּד אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁיִּמְחוֹל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. וְעָלָיו הוּא אוֹמֵר שׁ֚וּבוּ בָּנִ֣ים שֽׁוֹבָבִ֔ים אֶרְפָּא מְשׁוּבוֹתֵיכֶם. הָעוֹבֵר עַל מִצְוַת בְּלֹא תַעֲשֶׂה הַתְּשׁוּבָה תוֹלָה וְיוֹם הַכִּיפּוּרִים מְכַפֵּר. וְעָלָיו הוּא אוֹמֵר כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶם֭ וגו׳. הָעוֹבֵר עַל הַכְּרִיתוֹת וּמִיתוֹת בֵּית דִּין בְּמֵזִיד הַתְּשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין מֶחֱצָה וְהַיִּיסּוּרִין מְכַפְּרִין מֶחֱצָה. וְעָלָיו הוּא אוֹמֵר וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם וגו׳. אֲבָל מִי שֶׁנִּתְחַלֵּל בּוֹ שֵׁם שָׁמַיִם אֵין כֹּחַ בַּתְּשׁוּבָה לִתְלוֹת וְלֹא יּוֹם הַכִּיפּוּרִים לְכַפֵּר וְלֹא הַיִּיסּוּרִין לְמָרֵק. אֶלָּא הַתְּשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין שְׁלִישׁ וְיִיסּוּרִין שְׁלִישׁ וּמִיתָה מְמָרֶקֶת שְׁלִישׁ. וְעָלָיו הוּא אוֹמֵר אִם־יְ֠כוּפַּר הֶעָוֹן֙ הַזֶּה֚ לָכֶם֙ עַד־תְּמוּתוּן. הָא לָמַדְנוּ שֶׁהַמִּיתָה מְמָרֶקֶת. ²³The same text in Yoma 8:7:4-5" href="/Jerusalem_Talmud_Yoma.8.7.4-5">Yoma 8:8 (45b l.70, ו),Ševuot 1:9 (33b l.60, ש); similar texts in the Yoma.86a">Babli Yoma 86a, Tosephta Yom Hakippurim 5:6, Exodus.18.1-20.23">Mekhilta dR. Ismael Yitro7, Avot dR. Nathan A 29, Proverbs.10.6">Midrash Mishle 10(6) [Yalqut Šim`ony Jeremiah 269, Wehizhir part 1 p. 54]. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy²⁴In Babylonian sources he either asked R. Eleazar ben Azariah in Rome or R. Eleazar the Caper grower in Laodicea.. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says²⁵Jeremiah.3.22">Jer. 3:22., return, naughty children, I shall heal your waywardness. But another verse says²⁶Leviticus.16.30">Lev. 16:30., for on that day, He shall pardon you, to cleanse you. And another verse says²⁷Psalms.89.33">Ps. 89:33., I shall visit their crime with the rod, and their iniquity with plagues. And another verse says²⁸Isaiah.22.14">Is. 22:14., the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours²⁹The root מרק is used in Leviticus.6.21">Lev. 6:21 to describe the thorough cleansing of a metal vessel by scouring.
In the Ševuot text, punishment for behavior that amounts to Desecration of the Name, i. e., unethical behavior by reputedly religious persons, can be suspended by repentance and the Day of Atonement, but only death in suffering scours. a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

אָמַר רִבִּי יוֹחָנָן. זוֹ דִבְרֵי רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר. כֵּיצַד הוּא מְכַפֵּר. רִבִּי זְעִירָא אָמַר. כָּל־שֶׁהוּא כָּל־שֶׁהוּא. רִבִּי חֲנִינָה אָמַר. בַּסּוֹף. מַה מַפְקָא מִבֵּינֵיהוֹן. מֵת מִיָּד. עַל דַּעְתֵּיהּ דְּרִבִּי זְעִירָא כְּבָר כִּפֵּר. עַל דַּעְתֵּיהּ דְּרִבִּי חֲנִינָה לֹא כִּיפֵּר. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא מְסַייְעָה לְרִבִּי זְעִירָה. חוֹמֶר בַּשָּׂעִיר מַה שֶׁאֵין כֵּן בְּיוֹם הַכִּיפּוּרִים וּבַיּוּם הַכִּיפּוּרִים מַה שֶׁאֵין כֵּן בַּשָּׂעִיר. שֶׁיוֹם הַכִּיפּוּרִים מְכַפֵּר בְּלֹא שָׂעִיר וְשָׁעִיר אֵינוֹ מְכַפֵּר בְּלֹא יוֹם הַכִּיפּוּרִים. חוֹמֶר בַּשָּׂעִיר שֶׁהַשָּׂעִיר מְכַפֵּר מִיָּד וְיוֹם הַכִּיפּוּרִים מִשֶׁתֶּחְשָׁךְ. אָמַר רִבִּי הוּנָא. אִיתְתָּבַת קוֹמֵי רִבִּי יִרְמְיָה וְאָמַר. תִּיפְתָּר שֶׁהָיָה בְדַעְתָּן לְהָבִיא שָׂעִיר אַחֵר וְלֹא הֵבִיאוּ. אָמַר רִבִּי יוֹסֵה בֶן יוֹסֵה. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד. וִיכַפֵּר מִיָּד. ³⁰Yoma 8:7:4-5" href="/Jerusalem_Talmud_Yoma.8.7.4-5">Yoma 8:8 (45c l.12, ו), Ševuot 1:9 (33b l.75, ש). 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 ram³¹The scapegoat which carries the sins to the desert. The other two sources have a statement that in the absence of a scapegoat the day of Atonement alone pardons. This is necessary for an understanding of the text. pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end³²The moment when the scapegoat falls down the cliff (אֶרֶץ גְּזֵרָה the cut-off land”), Leviticus.16.22">Lev. 16:22.. What is the difference between them? If somebody died in-between³³In the time interval between the High Priest’s confession which puts the sins on the ram and its arrival at the cliff.. 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 Zeˋira³⁴Tosephta Kippurim 4:16. Rashi deleted the parallel quote from the Babli Ševuo t 13b, s. v. דתניא חומר בשעיר.: 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 Jeremiah³⁵Is not the ram atoning when there is a Temple, the Day of Atonement when there is none? and he said, explain it if they intended to bring another ram but they did not bring it³⁶In case the original ram developed a bodily defect before it was sent away, a substitute has to be chosen. If none was found, the Day must pardon even if there is a Temple.. Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately³⁷The questioner (Sanhedrin 10:1:9" href="/Jerusalem_Talmud_Sanhedrin.10.1.9">Note 35) is correct..

כְּתִיב כִּ֤י דְבַר־יְי בָּזָ֔ה. אֵין לִי אֶלָּא בִּזְמַן שֶׁבִּיזָּה דִבְרֵי תוֹרָה. מְנַיִין אֲפִילוּ כָפַר בְּמִקְרָא אֶחָד בְּתַרְגּוּם אֶחָד בְּקַל וָחוֹמֶר אֶחָד. תַּלְמוּד לוֹמַר וְאֶת־מִצְווָתוֹ הֵפַ֑ר. בְּמִקְרָא אֶחָד וַאֲח֥וֹת לוֹטָן֭ תִּמְנָֽע. בְּתַרְגּוּם אֶחָד וַיִּקְרָא־ל֣וֹ לָבָ֔ן יְגַר֭ שָֽׂהֲדוּתָ֑א. בְּקַל וָחוֹמֶר אֶחָד כִּ֥י שִׁבְעָתַיִ֭ם יֻֽקַּם־קָ֑יִן וגו׳. ³⁸Sanhedrin.99a">Babli 99a, Sifry Num. 112. It is written³⁹Numbers.15.31">Num. 15:31.: For he showed contempt for the Eternal’s Word. Not only if he was contemptuous of the teachings of the Torah, from where if he denied one verse, one Aramaic expression, one argument de minore ad majus? The verse says, His command he violated. One verse, Lotan’s sister was Timna`⁴⁰Genesis.36.22">Gen. 36:22; cf. Gen. rabba 82(15).. One Aramaic expression, Laban called it Yegar Sahadu̅ta̅⁴¹Genesis.31.47">Gen. 31:47. In Gen. rabba 72(12) the expression is characterized as Syriac.. One argument de minore ad majus: For Cain would be avenged sevenfold, etc.⁴²Genesis.4.24">Gen. 4:24. While Lemekh’s song violates the formal rules of an argument de minore ad majus, the verse is Divine approval of poetry..

דָּבָר אַחֵר. כִּ֤י דְבַר־יְי בָּזָ֔ה. זֶה שֶׁהוּא מַזְכִּיר דִּבְרֵי תוֹרָה בְמָקוֹם מְטוּנָּף. כְּהָדָא רִבִּי אִילָא וַחֲבֵרַייָא הֲווֹן יְתִיבִין קוֹמֵי פּוֹנְדָּקִיָּה בְרַמְשָׁא. אָֽמְרִין. מָהוּ מֵימַר מִילָּא דְאוֹרִייָא. אָֽמְרִין. מִכֵּיוָן דְּאִילּוּ הֲוָה אָיְמָמָא הֲוִינָן חֲמֵיי מַה קוֹמֵינָן. בְּרַם כְּדוֹן אֲסִיר. Another interpretation: That is one who mentions teachings of the Torah at a filthy place. ⁴³Berakhot 3:5:9" href="/Jerusalem_Talmud_Berakhot.3.5.9">Berakhot 3:5 (Notes 222–223), Berakhot.24b">Babli Berakhot 24b. 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.

בַּר קַפָּרָא אָמַר. אָחָז וְכָל־מַלְכֵי יִשְׂרָאֵל הָֽרְשָׁעִים אֵין לָהֶן חֵלֶק לְעוֹלָם הַבָּא. מַה טַעַם. כָּל־מַלְכֵיהֶ֣ם נָפָ֔לוּ אֵין־קוֹרֵ֥א בָהֶם֭ אֵלָֽי׃ מְתִיבִין לֵיהּ. הֲרֵי הוּא נִמְנָה בֻּפַּטֵּייָה שֶׁל מְלָכִים. בִּימֵ֨י עֻזִּיָּ֧הוּ יוֹתָ֛ם אָחָ֥ז יְחִזְקִיָּה֭וּ מַלְכֵ֥י יְהוּדָֽה׃ אֲמַר לוֹן. מִפְּנֵי שֶׁהָיָה בוֹ בּוֹשֶׁת פָּנִים. מַה בוֹשֶׁת הָיָה בוֹ. רִבִּי אָחָא בְשֵׁם רִבִּי לָֽעְזָר רִבִּי יוֹסֵי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אַתְּ מוֹצֵא בְשָׁעָה שֶׁהָיָה הַנָּבִיא בָּא לְקַטְרְגוֹ הָיָה בוֹרֵחַ לִמְקוֹם טוּמְאָה וְכוֹבֵשׁ אֶת פָּנָיו בִּמְקוֹם טוּמְאָה. לוֹמַר שֶׁאֵין שְׁכִינָה שׁוֹרָה בִמְקוֹם טוּמְאָה. הָדָא הִיא דִכְתְיב וַיֹּ֣אמֶר יְי אֶל־יְשַׁעְיָהוּ֒ צֵא־נָא֙ לִקְרַ֣את אָחָ֔ז אַתָּ֕ה וּשְׁאָר֭ יָשׁ֣וּב בְּנֶ֑ךָ אֶל־קְצֵ֗ה תְּעָלַת֙ הַבְּרֵיכָה הָֽעֶלְיוֹנָ֔ה אֶל־מְסִילַּת֖ שְׂדֵ֥ה כוֹבֵֽס׃ אַל תְּהֵי קוֹרֵא כוֹבֵס אֶלָּא כוֹבֵשׁ. שֶׁהָיָה כוֹבֵשׁ פָּנָיו וּבוֹרֵחַ מִמֶּנּוּ. הָא כֵיצַד. בְּשָׁעָה שֶׁהָיָה הַנָּבִיא בָּא לְקַטְרְגוֹ הָיָה בוֹרֵחַ לִמְקוֹם טוּמְאָה וְכוֹבֵשׁ אֶת פָּנָיו בִּמְקוֹם טוּמְאָה. רִבִּי יְהוּדָה אוֹמֵר. מִפְּנֵי שֶׁנִּתְייַסֵּר בִּבְנוֹ הַבְּכוֹר. מַה טַעַם. וַיַּֽהֲרֹ֞ג זִמְרִי גִּבּ֣וֹר אֶפְרַ֗יִם וגו׳. רִבִּי הוֹשַׁעְיָה רַבָּה אָמַר. מִפְּנֵי שֶׁהָיָה אָבִיו צַדִּיק. וּמְנַשֶּׁה לֹא הָיָה אָבִיו צַדִּיק. מְנַשֶּׁה אָבִיו צַדִּיק וּבְנוֹ רָשָׁע. יְחִזָקִיָּהוּ אָבִיו רָשָׁע וּבְנוֹ רָשָׁע. הוּא שֶׁיְּחִזְקִיָּהוּ אוֹמֵר הִנֵּ֥ה לְשָׁל֖וֹם מַר־לִ֣י מָ֑ר. מַר לִי מִלְּפָנַיי מֵאָחָז. מַר לִי מֵאַחֲרַיי מִמְּנַשֶּׁה. אָחָז אָבִיו צַדִּיק וּבְנוֹ צַדִּיק. הָדָא הִיא דִּכְתִיב. יָ֣ד לְ֭יָד לֹֽא־יִנָּ֣קֶה רָּ֑ע וְזֶרַ֖ע צַדִּיקִ֣ים נִמְלָֽט׃ וְזֶרַע צַדִּיק נִמְלָט אֵין כָּתוּב כָּאן אֶלָּא וְזֶרַ֖ע צַדִּיקִ֣ים נִמְלָֽט. זֶרַע שֶׁהוּא מוּטָּל בֵּין שְׁנֵי צַדִּיקִים נִמְלָט. ⁴⁴A complete parallel to this paragraph is in Lev. rabba 36(3); a short reference is in the Sanhedrin.104a">Babli, 104a. 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 Me⁴⁵Hosea.7.7">Hos. 7:7. This seems to contradict Misnhah 2, where only two kings of Israel are denied part in the World to Come.. They objected to him: Is he not mentioned in the era⁴⁶Greek ὑπατεία, ἡ, “consulate”, for which years are counted. of kings, in the days of Uzziahu, Yotham, Ahaz, Yeḥizqiahu the kings of Jehudah⁴⁷Isaiah.1.1">Is. 1:1.? 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 him⁴⁸In the Midrash, “to needle him”. The change from קנטר to קטרג may be a scribal error., 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 written⁴⁹Isaiah.7.3">Is. 7:3.: 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 suppressing⁵⁰The argument suggests that under the influence of the Greek, שׁ,שׂ,ס all sounded the same.. 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.)⁵¹The repetition of the sentence looks like dittography, but it also appears in the Midrash text. Rebbi Jehudah⁵²He is Rebbi. R. Jehudah ben Rabban Simeon, as spelled out in the Midrash and required for chronological reasons. says, because he was made to suffer about his firstborn son. What is the reason? Zimri, the strongman of Ephraim, killed⁵³2Chr. 28:7. The name should be זִכְרִי not זִמְרִי. etc. Rebbi Hoshaia the Elder said, because his father was just. ⁵⁴From here on exists a Genizah fragment (G): L. Ginzberg, Yerushalmi Fragments, New York 1909, pp. 260–264. But was Manasse’s father not just⁵⁵Sanhedrin 10:2:1" href="/Jerusalem_Talmud_Sanhedrin.10.2.1">Mishnah 2 declares that Manasse has no part in the World to Come. It implies that Ahaz has part in the World to Come.? Manasse’s father was just but his son was evil. Hezekias’s father was evil and his son was evil. That is what Hezekias says⁵⁶Isaiah.38.17">Is. 38:17.: 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 written⁵⁷Proverbs.11.21">Prov. 11:21. The first part of the verse has differing interpretations below and in Proverbs.11.21">Midrash Prov. 11:21, Berakhot.61a">Babli Berakhot 61a, Eruvin.18b">Eruvin 18b, Sotah.4b">Sotah 4b.: hand to hand will not cleanse evil, but the seed of the just will escape. [Rebbi Phineas said.]⁵⁸Addition from G. In the Midrash: R. Simon. it is not written “the seed of a just will escape” but the seed of the just will escape. The seed lying⁵⁹In G: “planted between” מושתת. between two just men will escape⁶⁰The Sanhedrin.104a">Babli 104a states categorically that the good deeds of the son save the father from judgment but the merits of the father cannot save the son. This is the basis of the Qaddish ritual of modern Judaism..

דָּבָר אַחֵר. יָ֣ד לְ֭יָד לֹֽא־יִנָּ֣קֶה רָּ֑ע. אָמַר רִבִּי פִינְחָס. זֶה שֶׁהוּא עוֹשֶׂה צְדָקָה וּמְבַקֵּשׁ לִיטּוֹל שְׂכָרָהּ מִיָּד. אָמַר רִבִּי סִימוֹן. כְּאִינַּשׁ דַּאֲמַר. הָא שַׂקָּא וָהָא סִלְעָא וְהָא סְאָתָא. קוּם כּוּל. תֵּדַע לָךְ שֶׁהוּא כֵן. שֶׁהֲרֵי אָבוֹת הָעוֹלָם אִילּוּ בִיקְשׁוּ לִיטּוֹל שְׂכַר מִצְוֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה מֵאֵיכָן הָֽיְתָה הַזְּכוּת קַייֶמֶת לִבְנֵיהֶם אַחֲרֵיהֶם. הוּא שֶׁמֹּשֶׁה אָמַר לְיִשְׂרָאֵל וְזָֽכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַֽעֲקֹב וגו׳. ⁶²Lev. rabba 36(3). 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 Israel⁶³Leviticus.26.42">Lev. 26:42.: I shall remember My covenant with Jacob, etc.

עַד אֵיכָן הָֽיְתָה זְכוּת אָבוֹת קַייֶמֶת. רִבִּי תַנְחוּמָא אָמַר לָהּ בְּשֵׁם רִבִּי חִייָה רַבָּה. בַּר נַחְמָן אָמַר לָהּ בְּשֵׁם רִבִּי בֶּרֶכְיָה. רִבִּי חֶלְבּוֹ בְשֵׁם רִבִּי בָּא בַּר זַבְדָּא. עַד יוֹאָחָז. וַיָּחָן֩ יְי אוֹתָ֤ם וַֽיְרַֽחֲמֵם֙ וגו׳ עַד־עָֽתָּה׃ עַד אוֹתָהּ הַשָּׁעָה זְכוּת אָבוֹת קַייֶמֶת. שְׁמוּאֵל אָמַר. עַד הוֹשֵׁעַ. וְעַתָּ֛ה אֲגַלֶּ֥ה אֶת־נַבְלוּתָהּ לְעֵינֵ֣י מְאַֽהֲבֶ֑יהָ וְאִ֥ישׁ לֹֽא־יַצִּילֶ֥ינּהָ מִיָּדִֽי׃ וְאֵין אִישׁ אֶלָּא אַבְרָהָם. כְּמַה דַתָּ מַר וְעַתָּ֗ה הָשֵׁ֤ב אֵֽשֶׁת־הָאִישׁ֙ כִּֽי־נָבִ֣יא ה֔וּא. וְאֵין אִישׁ אֶלָּא יִצְחָק. כְּמַה דַתָּ מַר מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ הַֽהוֹלֵ֤ךְ בַּשָּׂדֶה֙ לִקְרָאתֵ֔ינוּ. וְאֵין אִישׁ אֶלָּא יַעֲקֹב. כְּמַה דְתֵימַר וְיַֽעֲקֹב֙ אִ֣ישׁ תָּ֔ם. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. עַד אֵלִיָּהוּ. וַיְהִ֣י ׀ בַּֽעֲל֣וֹת הַמִּנְחָ֗ה וַיִּגַּ֞שׁ אֵֽלִיָּ֣הוּ הַנָּבִיא֘ וַיֹּאמַר֒ יְי אֱלֹהֵי֙ אַבְרָהָם֙ יִצְחָ֣ק וְיִשְׂרָאֵ֔ל הַיּ֣וֹם יִווָדַע כִּֽי־אַתָּ֧ה אֱלֹהִ֛ים בְּיִשְׂרָאֵ֖ל וַֽאֲנִ֣י עַבְדֶּ֑ךָ וגו׳. רִבִּי יוּדָן אָמַר. עַד חִזְקִיָּהוּ לְמַרְבֵּ֨ה הַמִּשְׂרָ֜ה וּלְשָׁל֣וֹם אֵֽין־קֵ֗ץ. אָמַר רִבִּי אָחָא. זְכוּת אָבוֹת לְעוֹלָם קַייֶמֶת. כִּ֣י אֵ֤ל רַחוּם֙ יְי אֱלֹהֶ֔יךָ וגו׳ עַד וְלֹ֤א יִשְׁכַּח֙ אֶת־בְּרִ֣ית אֲבוֹתֶ֔יךָ. מְלַמֵּד שֶׁהַבְּרִית כְּרוּתָה לַשְּׁבָטִים. רִבִּי יוּדָן בַּר חָנָן בְּשֵׁם רִבִּי בֶּרֶכְיָה. אָמַר הַקָּדוֹשׁ בָּרוךְ הוּא לְיִשְׂרָאֵל. בָּנַיי. אִם רְאִיתֶם זְכוּת אָבוֹת שֶׁמָּטָה וּזְכוּת אִימָּהוֹת שֶׁנִּתְמוֹטְטָה לְכוּ וְהִידַּבְּקוּ בַחֶסֶד. מַה טַעַם. כִּ֤י הֶֽהָרִים֙ יָמ֔וּשׁוּ וְהַגְּבָע֖וֹת תְּמוּטֶ֑ינָה. כִּ֤י הֶֽהָרִים֙ יָמ֔וּשׁוּ זֶה זְכוּת אָבוֹת. וְהַגְּבָע֖וֹת תְּמוּטֶ֑ינָה זוֹ זְכוּת אִמָּהוֹת. מִיכָּן וָהֵילָךְ וְחַסְדִּ֞י מֵאִיתֵּ֣ךְ לֹֽא־יָמ֗וּשׁ וּבְרִ֤ית שְׁלוֹמִי֙ לֹ֣א תָמ֔וּט אָמַ֥ר מְרַֽחֲמֵךְ֭ יְי׃ ⁶⁴Lev. rabba 36(5). How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi]^G 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 now⁶⁵2K. 13:23.. 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 hand⁶⁶Hosea.2.12">Hos. 2:12.. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet⁶⁷Genesis.20.7">Gen. 20:7.. Man can only mean Isaac, as you say, who is this man coming in the field towards us⁶⁸Genesis.24.65">Gen. 24:65.? Man can only mean Jacob, as you say, but Jacob was a simple man⁶⁹Genesis.25.27">Gen. 25:27.. 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 servant⁷⁰1K. 18:36. Since Elijah’s prayer was granted, this gives a terminus post quem. etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end⁷¹Isaiah.9.6">Is. 9:6.. ⁷²Sifra Behuqqotai Pereq 7(11), Ex. rabba 44(3). The argument really is not about the patriarchs’ merits but about the validity of the Covenant. 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 covenant⁷³Deuteronomy.4.31">Deut. 4:31.. 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.⁷⁴Isaiah.54.10">Is. 54:10.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.

הָאֶפִּיקוּרוֹס. רִבִּי יוֹחָנָן וְרִבִּי לָֽעְזָר. חַד אָמַר. כָּהֵן דְּאָמַר. אָהֵן סִפְרָא. וְחָרָנָה אָמַר. כָּהֵן דְּאָמַר. אִילֵּין רַבָּנִין. רִבִּי אֶלְעָזָר וְרִבִּי שְׁמוּאֵל בְּרִבִּי נַחְמָן. חַד אָמַר. לְכִיפָּה שֶׁלָּאֲבָנִים. כֵּיוָן שֶׁנִּתְרוֹעָעָה אַחַת מֵהֶן נִתְרוֹעָעוּ כוּלָּן. וְחָרָנָה אָמַר. לְבַיִת שֶׁהוּא מָלֵא תֵבֶן. אַף עַל גַּב דְּאַתְּ מַעֲבֵר לֵיהּ מִינָּהּ אָהֵן מוֹצֵא דִבְגַוֵּיהּ הוּא מְרַעְרַע כָּתְלַיָּא. “The Epicurean.” Rebbi Joḥanan and Rebbi Eleazar, one said, like him who said “this book⁷⁵Speaking of the Torah.”, and one said, like him who said “these rabbis⁷⁶In a contemptuous way. In the Sanhedrin.100a">Babli 100a, a person is defined as Epicurean who is not sufficiently respectful towards his teacher.”. Rebbi Eleazar and Rebbi Samuel ben Rebbi Naḥman, one said, [it⁷⁷The influence of an Epicurean. 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.

רַב אָמַר. קֹרַח עָשִׁיר גָּדוֹל הָיָה. תֵּיסַבְרִין שֶׁלְּפַרְעֹה נִגְלָה לוֹ בֵּין מִגְדּוֹל וּבֵין הַיָּם. Rav said, Koraḥ was very rich; the treasury⁷⁸Greek θησαυρός. In the Sanhedrin.110a">Babli 110a Korah found Joseph’s treasures. In the Sanhedrin.110a">Babli 110a he found the treasures of Joseph. of Pharao was discovered by him between Migdol and the Sea.

רַב אָמַר. קֹרַח אֶפִּיקֹרֻסִי הָיָה. מֶה עָשָׂה. עָמַד וְעָשָׂה טַלִּיּוֹת שֶׁכּוּלָּן תְּכֵלֶת. אֲתַא גַבֵּי מֹשֶׁה. אֲמַר לֵיהּ. מֹשֶׁה רַבֵּינוּ. טַלִּית שֶׁכּוּלָּהּ תְּכֵלֶת מָהוּ שֶׁתְּהֵא חַיֶיבֶת בַּצִּיצִית. אָמַר לוֹ. חַיֶיבֶת. דִּכְתִיב גְּדִילִי֭ם תַּֽעֲשֶׂה־לָּ֑ךְ וגו׳. בַּיִת שֶׁהוּא מָלֵא סְפָרִים מָהוּ שֶׁיְּהֵא חַייָב בִּמְזוּזָּה. אָמַר לוֹ. חַייָב בִּמְזוּזָּה. דִּכְתִיב וּכְתַבְתָּ֛ם עַל־מְזוּזוֹת בֵּיתֶךָ֭ וגו׳׃ אָמַר לוֹ. בַּהֶרֶת כִּגְרִיס מָהוּ. אָמַר לוֹ. טָמֵא. פָּֽרְחָה בְכוּלּוֹ. אָמַר לוֹ. טָהוֹר. בְּאוֹתָהּ שָׁעָה אָמַר קֹרַח. אֵין תּוֹרָה מִן הַשָּׁמַיִם וְלֹא מֹשֶׁה נָבִיא וְלֹא אַהֲרֹן כֹּהֵן גָּדוֹל. בְּאוֹתָהּ הַשָּׁעָה אָמַר מֹשֶׁה. רִבּוֹן כָּל־הָעוֹלָמִים. אִם נִבְרָא לָאָרֶץ פֶּה מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית הֲרֵי מוּטָּב. וְאִם לָאו יִבָּרֵא לָהּ מֵעַכְשָׁיו. וְאִם־בְּרִיאָ֞ה יִבְרָ֣א יְי. ⁷⁹Similar texts are in Tanhuma Qorah 2 (Buber 4), Num. rabba 18(2), Proverbs.11.27">Midrash Prov. 11(27). Rav said, Koraḥ was an Epicurean. What did he do? He went and made togas completely of blue wool. He came before Moses and asked him, does a toga made completely out of blue wool need ṣiṣit? He answered, it is an obligation since it is written⁸⁰Deuteronomy.22.12">Deut. 22:12. While from Numbers.15.37-41">Num. 15:37–41 one might free a blue toga from exhibiting a blue thread, this verse makes it clear that a knotted appendage is needed.: braids you shall make for yourselves. Does a house full of Torah scrolls need a mezuzah? He answered, it needs a mezuzah since it is written⁸¹Deuteronomy.6.9">Deut. 6:9, Deuteronomy.11.20">11:20., you shall write them on the door-posts of your house, etc. He asked him, what is the rule for a white spot the size of a bean⁸²Leviticus.13.18-23">Lev. 13:18–23. By rabbinic interpretation, a white spot indicates skin disease only if it is at least the size of a Cilician bean.? He answered him, it is impure. If it spread over his entire body? He answered him, it is pure⁸³Leviticus.13.13">Lev. 13:13.. At that moment, Koraḥ said that the Torah is not from Heaven, nor is Moses a [true]^G prophet, nor Aaron a High Priest. ⁸⁴Cf. Num. rabba 18(15), Proverbs.11.27">Midrash Prov. 11(27). Then Moses said, Master of all worlds! If a mouth of the earth had been created during the Six Days of Creation, it is fine. Otherwise it should be created now: If the Eternal would create a Creation⁸⁵Numbers.16.30">Num. 16:30..

אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שְׁלֹשָׁה כָֽפְרוּ בִנְבוּאָתָן מִפְּנֵי פּוּנָרְייָה וְאֵילּוּ הֵן. מֹשֶׁה וְאֵלִיָּהוּ וּמִיכָה. מֹשֶׁה אָמַר. אִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמוּתוּן אֵ֔לֶּה וגו׳. אֵלִיָּהוּ אָמַר. עֲנֵינִי יְי עֲנֵינִי וְיֵֽדְעוּ֙ הָעָ֣ם הַזֶּ֔ה. וְאִם לָאו וְאַתָּ֛ה הֲסִיבּ֥וֹתָ אֶת־לִבָּם֭ אֲחוֹרַנִּית׃ מִיכָה אָמַר. אִם־שׁ֤וֹב תָּשׁוּב֙ בְּשָׁל֔וֹם לֹֽא־דִיבֶּ֥ר יְי בִּ֑י. Rebbi Simeon ben Laqish said, three [persons] were untrue to their prophetic insights because of ponaria⁸⁶Latin poenariae (scil., actiones) “criminal” (actions), a post-Augustean word (E.G.). The criticism levelled at Moses, Elijah, and Micha (i. e., Michaihu ben Nimla) is that they formulated as a possibility what they prophetically knew was a certainty., viz., the following: Moses, Elijah, and Micha. Moses said, if an everyman’s death these should die⁸⁷Numbers.16.29">Num. 16:29., etc. Elijah said, hear me, o Eternal, hear me, so this people will know, otherwise You would have turned their hearts backwards⁸⁸1K. 18:37.. Micha said, if you would return in peace, the Eternal did not speak through me⁸⁹1K. 22:28..

וַיֵּ֙רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּי֭ם שְׁאוֹלָה. רִבִּי בֶּרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ. אַף שְׁמוֹתֵיהֶם פָּֽרְחוּ מִתּוֹךְ טֹמְסוֹתֵיהֶם. אָמַר רִבִּי יוֹסֵי בַּר חֲנִינָה. אֲפִילוּ מַחַט שֶׁהָֽיְתָה שְׁאוּלָה בְיַד יִשְׂרָאֵל מִיָּדָם אַף הִיא נִבְלְעָה עִמָּהֶן. דִּכְתִיב וַיֵּ֙רְד֜וּ הֵ֣ם וְכָל־אֲשֶׁ֥ר לָהֶ֛ם חַיִּי֭ם שְׁאוֹלָה. וּמִי נִתְפַּלֵּל עֲלֵיהֶם. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מֹשֶׁה נִתְפַּלֵּל עֲלֵיהֶם. יְחִ֥י רְאוּבֵן֭ וְאַל־יָמוֹת. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חַנָּה נִתְפַּלְלְה עֲלֵיהֶן. הִיא דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּאָמַר רִבִּי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי יוֹסֵי. כָּךְ הָֽיְתָה (דַּעְתּוֹ) [עֲדָתוֹ] שֶׁלְּקֹרַח שׁוֹקַעַת וְיוֹרֶדֶת עַד שֶׁעָֽמְדָה חַנָּה וְנִתְפַּלְלָה עֲלֵיהֶם וְאָמְרָה׃ יְי מֵמִ֣ית וּמְחַיֶּ֑ה מוֹרִ֥יד שְׁא֖וֹל וַיָּֽעַל׃ ⁹⁰Numbers.16.33">Num. 16:33.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^90aGreek τόμος, “piece, roll of papyrus, volume”.. 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 die⁹¹Deuteronomy.33.6">Deut. 33:6, this refers to Datan and Abiram from the tribe of Reuben.. ⁹²Midrash Shemuel ed. Buber 5(12). 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]^G was continuously sinking until Hannah stood up and said, the Eternal kills and brings to life, He sends down into the pit and lifts⁹³1S. 2:6. She was married to a descendant of Korah’s (2 Chr. 6:18–23)..

רִבִּי עֲקִיבָה אוֹמֵר. אַף הַקּוֹרֵא בִסְפָרִים הַחִיצוֹנִים. כְּגוֹן סִיפְרֵי בֶּן סִירָא וְסִיפְרֵי בֶּן לענה. אֲבָל סִיפְרֵי הֹמֵירָס וְכָל סְפָרִים שֶׁנִּכְתְּבוּ מִיכָּן וָהֵילַךְ הַקּוֹרֵא בָהֶן כְּקוֹרֵא בְאִיגֶּרֶת. מַאי טַעַם. וְיוֹתֵר מֵהֵ֖מָּה בְּנִ֣י הִיזָּהֵ֑ר וגו׳. לְהִגָּיוֹן נִתְּנוּ. לִיגִיעָה לֹא נִיתְּנוּ. “Rebbi Aqiba says, also he who reads outside books.” ⁹⁴Sanhedrin.100b">Babli 100b, Eccl. rabba 12(13). For example, the books of Ben Sirach and Ben Laana⁹⁵The name of the second, otherwise unknown, author is בן לענא in G and בן תגלא in the Midrash. Rav Saadya Gaon in his Egron (Note 152) seems to read בן עיראי. In the Babli: books of heretics (מינין). The only books forbidden to study are non-canonical books claiming biblical status.. 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 careful⁹⁶Ecclesiastes.12.12">Eccl. 12:12. The reference is to the end of the verse, not quoted here: לַהַג הַרְבֶּה. The quote leads to a digression about Ecclesiastes.12.11">Eccl. 12:11. etc. They are given to be read, not given for exertion.

דִּבְרֵ֤י חֲכָמִים֙ כַּדָּֽרְבוֹנוֹת. אָמַר רִבִּי חוּנָה. כִּדְרוֹר נָאוֹת. תַּמָּן קָרְייָן לְמַרְגָּלִיתָא דִּירָה. דָּבָר אַחֵר. כַּדָּֽרְבוֹנוֹת. כְּכַדּוּר הַזֶּה בֵּין הַבָּנוֹת. מַה הַכַּדּוּר הַזֶּה מֻקְלֶטֶת מִיָּד לְיָד וְסוֹפָהּ לָנוּחַ בְּיָד אֶחָד. כָּךְ משֶׁה קִיבֵּל תּוֹרָה מִסִּינַי וּמְסָרָהּ לִיהוֹשֻׁעַ וִיהוֹשֻׁעַ לִזְקֵינִים וּזְקֵינִים לִנְבִיאִים וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. דָּבָר אַחֵר. כַּדָּֽרְבוֹנוֹת. שְׁלֹשָׁה שֵׁמוֹת יֵשׁ לוֹ. מַרְדֵּעַ דָּֽרְבָן וּמַלְמַד. מַרְדֵּעַ שֶׁהוּא מוֹרֶה דֵיעָה בַפָּרָה. דָּֽרְבָן שֶׁהוּא מַשְׁרֶה בִינָה בַפָּרָה. מַלְמַד שֶׁהוּא מְלַמֵּד אֶת הַפָּרָה לַחֲרוֹשׁ בִּשְׁבִיל לִיתֵּן חַיִים לְבַעֲלֶיהָ. אָמַר רִבִּי חָמָא בַּר חֲנִינָה. אִם לְפָרָתוֹ עוֹשֶׂה אָדָם דָּֽרְבָן. לְיִצְרוֹ הָרַע שֶׁהוּא מַעֲבִירוֹ מֵחַיֵּי הָעוֹלָם הַזֶּה וּמֵחַיֵּי הָעוֹלָם הַבָּא עַל אַחַת כַּמָּה וְכַמָּה. ⁹⁷The following is a series of homilies on Ecclesiastes.12.11">Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Ecclesiastes.12.11-12">Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).The words of the Sages are like goads; Rebbi Huna said, like a pearl. There, they call a pearl dirah⁹⁸In Babylonia one uses the Arabic דּוּרָּה. Read דורה with G.. 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 Assembly⁹⁹Avot 1:1" href="/Pirkei_Avot.1.1">Mishnah Avot 1:1..” Another explanation, like goads. It has three names, mardea`, da̅r<sup>e</sup>va̅n, malmad. Mardea`, because it teaches knowledge to the cow¹⁰⁰It already is noted in the Pesiqta that מרדע is a Mishnaic, not a biblical word.. Da̅r^eva̅n, 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.

וּכְמַסְמְרוֹת נְטוּעִ֖ים. וְלָמָּה לֹא אָמַר וּכְמַסְמְרוֹת קְבוּעִים וּכְאִילָנוֹת נְטוּעִים. בָּחֲרוּ לָהֶם בֵּירְרוּ הַבַּרְזֶל וְשִׁיבְּחוּ הַמַּטַּע שֶׁלַּמַּטִּיל. דָּבָר אַחֵר. וּכְמַסְמְרוֹת נְטוּעִ֖ים. מַה הַמַּסְמֵר הַזֶּה אַתְּ קוֹבְעוֹ. אַף עַל פִּי שֶׁאַתְּ חוֹזֵר וְנוֹטְלוֹ מִמְּקוֹמוֹ מְקוֹמוֹ נִיכָּר. כָּךְ כָּל־מִי שֶׁפָּֽשְׁטוּ יְדֵיהֶם הָרִבִּים בּוֹ יָד. אַף עַל פִּי שֶׁחָֽזְרוּ וְקָֽרְבוּ אוֹתוֹ סוֹפוֹ לִיטּוֹל אֶת שֶׁלּוֹ מִתַּחַת יְדֵיהֶם. דָּבָר אַחֵר. וּכְמַסְמְרוֹת נְטוּעִ֖ים. מַשְׂמְרוֹת כָּתוּב. מַה מִשְׁמָרוֹת עֶשְׂרִים וְאַרְבָּעָה אַף הַמַּסְמֵרִים עֶשְׂרִים וְאַרְבָּעָה. כַּמָּה מַסְמְרִים יְהוּ בוֹ. רִבִּי יוֹחָנָן אָמַר. חֲמִשָּׁה. כְּנֶגֶד חֲמִשָּׁה חוּמְשֵׁי תוֹרָה. רִבִּי חִינְנְא אָמַר. שִׁבְעָה. וּכְיָמֶ֖יךָ דָּבְאֶֽךָ׃ דָּרַשׁ רִבִּי אָחָא בְשֵׁם רִבִּי חֲנִינָה. תִּשְׁעָה. רִבִּי הָיָה נוֹתֵן אַחַד עָשָׂר עַל זֶה וּשְׁלֹשָׁה עָשָׂר עַל זֶה. מִינְייָן מִשְׁמָרוֹת. רִבִּי יוֹסֵי בֶּן חֲנִינָה אָמַר. כַּלְבָּת אֵינָהּ עוֹלָה לְחֶשְׁבּוֹן מַסְמְרִים. רִבִּי בָּא בַּר זַבְדָּא בְעָא קוֹמֵי רִבִּי זְעִירָא. מָהוּ לִיתֵּן כּוּלָּן עַל גַּבֵּי מִנְעָל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. מָהוּ לִיתֵּן כּוּלָּן עַל גַּבֵּי סַנְדָּל אֶחָד. אֲמַר לֵיהּ. שָׁרֵי. תַּנֵּי. אֵין מְגָֽרְדִין סַנְדָּלִים וּמִנְעָלִים יְשֵׁנִים אַבָל סָכִין וּמַדִּיחִין אוֹתָן. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. תַּלְמִידוֹי דְרִבִּי חִייָה רַבָּה אָֽמְרִין. הָרִאשׁוֹנִים הָיוּ אוֹמְרִין. מְגָֽרְדִין. שְׁנִיִים הָיוּ אוֹמְרִין. אֵין מְגָֽרְדִין. שְׁאָלוֹן לְרִבִּי. אֲמַר לוֹן. אֵין מְגָֽרְדִין. אֲמַר רִבִּי זְעוּרָה. הָא אֲזִילָה חָדָא מִן תַּלְמִידוֹי דְרִבִּי חִייָה רַבָּה. אָמַר רִבִּי חְייָה בַּר אַשִּׁי. נְהִגִין הֲוֵינָא יָֽתְבִין קוֹמֵי רַב וּמַשְׁחִין וּמַשִּׂיגִין אֲבָל לֹא מְגָֽרְדִין. תַּנֵּי. לֹא יִלְבַּשׁ אָדָם מִנְעָלִים וְסַנְדָּלִים חֲדָשִׁים אֶלָּא אִם כֵּן הִילַּךְ בָּהֶן מִבְּעוֹד יוֹם. כַּמָּה יְהֵא בְהִילּוּכָן. בְּנֵי בֵייתֵיהּ דְּבַר קַפָּרָא אָֽמְרִין. מִן דְּבֵית רַבָּה דְּבַר קַפָּרָא עַד בֵּית רַבָּה דְרִבִּי הוֹשַׁעְיָה. צִיפּוֹרָאֵי אָֽמְרִין. מִכְּנִישְׁתָּא דְבַבְלָאֵי עַד דִּרְתָה דְרִבִּי חָמָא בַּר חֲנִינָה. טִיבֵּרִיאֵי אָֽמְרִין. מִן סִידְרָא רַבָּה עַד חָנוּתֵיהּ דְרִבִּי הוֹשַׁעְיָה. תַּנֵּי. לֹא יִסּוֹךְ אָדָם מִנְעָלִים וְסַנְדָּלִים חֲדָשִׁים. לֹא יִסּוֹךְ אָדָם אֶת רַגְלוֹ וְהִיא בְתוֹךְ הַמִּנְעָל וְאֶת רַגְלוֹ וְהִיא בְתוֹךְ הַסַּנְדָּל. אֲבָל סָךְ הוּא אֶת רַגְלוֹ וְנוֹתְנָהּ בְּתוֹךְ הַמִּנְעָל אֶת רַגְלוֹ וְנוֹתְנָהּ לְתוֹךְ הַסַּנְדָּל. סָךְ אָדָם שֶׁמֶן וּמִתְעַגֵּל עַל גַּבֵּי קַטַיבֹּלֵייָא חֲדָשָׁה וְאֵינוֹ חוֹשֵׁשׂ. לֹא יִתְנֵנָּה עַל גַּבֵּי טַבֻּלָה שֶׁלְּשַׁייִשׁ לְהִתְעַגֵּל עָלֶיהָ. רַבָּן שִׂמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר. דָּבָר אַחֵר. וּכְמַשְׂמְרוֹת נְטוּעִ֖ים. בְּשָׁעָה שֶׁדִּבִרֵי תוֹרָה יוֹצְאִין מִפִּי בַעֲלֵיהֶן כְּתִיקֻּנָן הֵן עֲרֵיבִין לְשׁוֹמְעֵיהֶן כְּמַסְמְרוֹת נְטוּעִ֖ים. וּבְשָׁעָה שֶׁהֵם יוּצְאִין מְמוּסְמָסִין הֵם מָרִין לְשׁוֹמְעֵיהֶן כְּמַסְמְרוֹת. ⁹⁷The following is a series of homilies on Ecclesiastes.12.11">Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Ecclesiastes.12.11-12">Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).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 rabbis¹⁰¹Plural of רִבִּי as recognized by E. S. Rosenthal (M. Cahana in Mehqere Talmud I, ed. Y. Sussman, D. Rosenthal, Jerusalem 1990, p. 6 Sanhedrin 10:1:6" href="/Jerusalem_Talmud_Sanhedrin.10.1.6">Note 17). stretched out their hand¹⁰²They put him in ban., 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 watches¹⁰³Cf. also E. Porath, Mishnaic Hebrew, Jerusalem 1938, p. 130 Sanhedrin 10:1:1" href="/Jerusalem_Talmud_Sanhedrin.10.1.1">Note 4.
The watches are the 24 clans of priests (1Chr. 24), each of which was serving in the Temple for one week.. Since there are 24 watches, there should be 24 nails¹⁰⁴The following has a parallel in Šabbat 6:1 (8a l. 21 ff.), Shabbat.60b">Babli Šabbat 60b. It is forbidden to wear nail-studded work-boots on the Sabbath. But it is permitted to wear shoes decorated with nails. There are different traditions about the number of nails which will constitute a decoration.. 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 steps¹⁰⁵Deuteronomy.33.24">Deut. 33:24.. 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 nails¹⁰⁶In the Babli, the equivalent of כלבת is כלבוס.. Rebbi Abba bar Zavda asked before Rebbi Zeˋira¹⁰⁷For reasons of chronology, one has to switch the position of the names, as in Šabbat: The third generation R. Zeˋira asked the second generation R. Abba bar Zavda. Here ends the Genizah fragment.: 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 scrape¹⁰⁸Again this belongs to the rules of the Sabbath (Shabbat.141b">Babli Šabbat 141b); it is forbidden to scrape off dirt from one’s shoes on the Sabbath. 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 Ḥiyya¹⁰⁹Rebbi certainly is of the authorities of first rank.. 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 daytime¹¹⁰On Friday.. 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 Hoshaia¹¹¹In the village of Dabbara (Golan) where the lintel of Bar Qappara’s House of Study was excavated.. 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 stated¹¹²The following is from Ševi`it 8:8, Notes 119–124. Olive oil produced in the Sabbatical year has to be used for the personal needs of man or animal; it is permitted to use it to daub one’s body but not to prepare leather or leather products.: 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.

בַּֽעֲלֵ֣י אֲסוּפּוֹת. אֵין אֲסוּפוֹת אֶלָּא סַנְהֶדְרִין. כְּמַה דְתֵימַר אֶֽסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֘ מִזִּקְנֵ֣י יִשְׂרָאֵל֒. דָּבָר אַחֵר. בַּֽעֲלֵ֣י אֲסוּפּוֹת. שֶׁנֶּאֱמָרִים בָּאֲסֵיפָה. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אִם יֹאמַר לִי אָדָם שֶׁיֵּשׁ דִּבְרֵי הָיָּמִים בְּבָבֶל הֲרֵי אֲנִי הוֹלֵךְ וּמֵבִיאוֹ מִשָּׁם. וְעַכְשָׁיו אִם מִתְכַּנְּסִין הֵם כָּל־רַבּוֹתֵינוּ אֵין הֵן יְכוֹלִין לְהָבִיאוֹ מִשָּׁם. ⁹⁷The following is a series of homilies on Ecclesiastes.12.11">Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Ecclesiastes.12.11-12">Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).Masters of assembly¹¹³The translation chosen follows the explanation given here as second possibility. Rashi (following Dunash), Ibn Janah, and Qimhi: “collectors.” Levy/Torczyner: “set in frames.”. “Assembly” only means the Synhedrion, as you say: Assemble for Me seventy men from the Elders of Israel¹¹⁴Numbers.11.16">Num. 11:16.. Another explanation, masters of assembly, it was said in an assembly. Rebbi Simeon ben Laqish said, if somebody told me that Chronicles¹¹⁵Not the book of Chronicles but a coherent interpretation of its genealogical part, known as ‘book of genealogies” (Pesachim.62b">Babli Pesahim 62b). 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.

נִיתְּנ֖וּ מֵרוֹעֶה אֶחָֽד. אָמַר הַקָּדוֹשׁ. אִם שָׁמַעְתָּה דָבָר מִפִּי קְטַן יִשְׂרָאֵל וַהַנְייָךְ. לֹא יְהֵא בְעֵינֶיךָ כְשׁוֹמְעוֹ מִפִּי קָטָן אֶלָּא כְשׁוֹמְעוֹ מִפִּי גָּדוֹל. וְלֹא כְשׁוֹמְעוֹ מִפִּי גָּדוֹל אֶלָּא כְשֹׁמְעוֹ מִפִּי חָכָם. וְלֹא כְשֹׁמְעוֹ מִפִּי חָכָם אֶלָּא כְשׁוֹמְעוֹ מִפִּי נָבִיא. וְלֹא כְשׁוֹמְעוֹ מִפִּי נָבִיא אֶלָּא כְשׁוֹמְעוֹ מִפִּי רוֹעֶה. וְאֵין רוֹעֶה אֶלָּא מֹשֶׁה. כְּמַה דְתֵימַר וַיִּזְכֹּ֥ר יְמֵֽי־עוֹלָם֖ מֹשֶׁ֣ה עַמּ֑וֹ אַיֵּ֣ה ׀ הַֽמַּֽעֲלֵ֣ם מִיָּ֗ם אֵ֚ת רוֹעֶה צֹאנ֔וֹ אַיֵּ֛ה הַשָּׂ֥ם בְּקִרְבּ֖וֹ אֶת־ר֥וּחַ קָדְשֽׁוֹ. לֹא כְשֹׁמְעוֹ מִפִּי רוֹעֶה אֶלָּא כְשֹׁמְעוֹ מִפִּי הַגְּבוּרָה. נִיתְּנ֖וּ מֵרוֹעֶה אֶחָֽד. וְאֵין אֶחָד אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמַה דַתָּ מַר שְׁמַ֖ע יִשְׂרָאֵ֑ל יְי אֱלֹהֵ֖ינוּ יְי אֶחָֽד׃ ⁹⁷The following is a series of homilies on Ecclesiastes.12.11">Eccl. 12:11, without direct connection with the theme of the Chapter; cf Note 96. Parallels are found in Pesiqta rabbati 3 (ed. Ish-Shalom 7b–8a); Ecclesiastes.12.11-12">Midrash Qohelet 12:11–12; Lev. rabba 129(6), Num. rabba 13:11–13).They were given from one shepherd. The Holy One¹¹⁶One has to add, “praise to him.” said, if you heard something¹¹⁷An explanation of a topic in the Torah. from the most insignificant one of Israel and it gave you satisfaction, it should not be in your eyes as if you heard it from an insignificant one but from an important one; and not as if you heard it from an important one but from a Sage; and not as if you heard it from a Sage but from a prophet; and not as if you heard it from a prophet but from a shepherd (and shepherd only means Moses, as it is said¹¹⁸Isaiah.63.11">Is. 63:11.: He remembered the days of old, Moses with his people; where is He Who brought them up from the Sea with his people’s shepherd; where is He Who gave His Holy Spirit in its midst); not as if you heard it from a shepherd but from Divinity. They were given from one shepherd, but “One” is only the Holy One, praise to Him, as it is said¹¹⁹Deuteronomy.6.4">Deut. 6:4.: Hear, o Israel, the Eternal is our God, the Eternal is One.

וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר כָּל־הַֽמַּֽחֲלָ֞ה אֲשֶׁר־שַׂ֤מְתִּי בְמִצְרַ֨יִם֙ לֹֽא־אָשִׂ֣ים עָלֶ֔יךָ כִּ֛י אֲנִ֥י יְי רוֹפְאֶֽךָ׃ רַב אָמַר. וּבִלְבַד בְּרוֹקֵק. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אֲפִילוּ אָמַר נֶ֣גַע צָרַ֔עַת כִּ֥י תִֽהְיֶה֖ בְּאָדָ֑ם וְרוֹקֵק אֵין לוֹ חֶלֶק לְעָתִיד לָבוֹא. “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 human¹²⁰Leviticus.15.26">Lev. 15:26. and spits, he has no part in the Future World¹²¹Using verses as part of magical rites is an unpardonable sin (in the absence of genuine repentance.).

אַבָּא שָׁאוּל אוֹמֵר אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתוֹתָיו. רִבִּי מָנָא אָמַר. כְּגוֹן אִילֵּין כּוּתָאֵי דְּמִשְׁתְּבָעיִן. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. נִכְתָּב בְּיוּ״ד הֵ״א וְנִקְרָא בַאֲלֶ״ף דַּלֶּ״ת. Abba Shaul said, also one who pronounces the Name⁷YHWH, whose vocalization does not follow grammatical rules. In cabbalistic invocations of the Name, therefore, one never mentions the letters of the Name in straight sequence but says: YH in WH. by its letters. Rebbi Mana said, for example, those swearing Samaritans¹²²It is not known what Samaritans did in those days. Modern Samaritans use the equivalent of the Name for all mentions of the Name.. Rebbi Jacob bar Aḥa said, it is written as yod he but read as alef dalet¹²³The Name has to be pronounced as if written אדני. It seems that he prohibits any pronunciation of YHWH even if demonstrably unhistorical (cf. Berakhot 1:1:4" href="/Jerusalem_Talmud_Berakhot.1.1.4">Berakhot 1:1, Note 14.).