משנה: וּנְבִיא הַשֶּׁקֶר וְהַמִּתְנַבֵּא עַל מַה שֶׁלֹּא שָׁמַע וּמַה שֶׁלֹּא נֶאֱמַר לוֹ. אֲבָל הַכּוֹבֵשׁ אֶת נְבוּאָתוֹ וְהַמְווַתֵּר עַל דִּבְרֵי נָבִיא וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ מִיתָתוֹ בִּידֵי שָׁמַיִם שֶׁנֶּאֱמַר אָנֹכִי אֶדְרוֹשׁ מֵעִמּוֹ׃ MISHNAH: And the false prophet and one who prophesies what he did not hear and what was not said to him79These are cases for the human court.. But as to one who suppresses his vision, and one who disregards the prophet’s words, and a prophet who transgressed his own word, their death is by the Hand of Heaven as it is said, I shall ask it from him80Deuteronomy.18.19">Deut. 18:19, cf. Sifry Deut. 177..
הלכה: וּנְבִיא הַשֶּׁקֶר כול׳. הַמִּתְנַבֵּא עַל מַה שֶׁלֹּא שָׁמַע. כְּצִדְקִיָּה בֶן כְּנַעֲנָה. וּמַה שֶׁלֹּא נֶאֱמַר לוֹ. כַּחֲנַנְיָה בֶּן עַזּוּר. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. חֲנַנְיָה בֶּן עַזּוּר נְבִיא אֱמֶת הָיָה אֶלָּא שֶׁהָיָה לוֹ קִיבּוֹסֶת וְהָיָה שׁוֹמֵעַ מַה שֶׁיִּרְמְיָה מִתְנַבֵּא בַשּׁוּק הָעֶלְיוּן וְיוֹרֵד וּמִתְנַבֵּא בַשּׁוּק הַתַּחְתּוֹן. אֲמַר לֵיהּ חֲנַנְיָה בֶּן עַזּוּר. כָּל־סֻמָּא דְמִילְּתָא לָא דָא הִיא אֶלָּא לְפִ֞י מְלֹ֧את לְבָבֶ֛ל שִׁבְעִ֥ים שָׁנָה֭ אֶפְקוֹד אֶתְכֶ֑ם. כָּל־יָמָיו שֶׁלִּמְנַשֶּׁה אֵינָן אֶלָּא חֲמִשִּׁים וְחָמֵשׁ שָׁנָה. צֵא מֵהֶן עֶשְׂרִים שָׁנָה שֶׁאֵין בֵּית דִּין שֶׁלְּמַעֲלָה עוֹנְשִׁין וְכוֹרְתִים. וּשְׁתַּיִם שֶׁלְאָמוֹן וּשְׁלֹשִׁים וְאַחַת שֶׁלְיֹאשִׁיָּהוּ. הָדָא הִיא דִכְתִיב וַיְהִ֣י ׀ הַשָּׁנָה הַהִ֗יא בְּרֵאשִׁית֙ מַמְלֶ֨כֶת֙ צִדְקִיָּהוּ מֶֽלֶךְ־יְהוּדָ֔ה בַּשָּׁנָה֙ הַחֲמִישִּׁית בַּחוֹדֶשׁ הַֽחֲמִישִׁ֑י אָמַ֣ר אֵלַ֡י חֲנַנְיָה֩ בֶן־עַזּ֨וּר הַנָּבִ֜יא אֲשֶׁ֤ר מִגִּבְעוֹן֙ בֵּית יְי לְעֵינֵ֧י הַכֹּֽהֲנִ֛ים וְכָל־הָעָ֖ם לֵאמֹֽר׃ כֹּֽה־אָמַ֞ר יְי צְבָא֛וֹת אֱלֹהֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר שָׁבַ֕רְתִּי אֶת עוֹל מֶ֥לֶךְ בָּבֶֽל בְּע֣וֹד ׀ שְׁנָתַ֣יִם יָמִ֗ים אֲנִ֤י מֵשִׁיב֙ אֶל־הַמָּק֣וֹם הַזֶּ֔ה אֶֽת־כָּל־כְּלֵי֖ בֵּ֣ית יְי אֲשֶׁ֨ר לָקַ֝ח נְבֽוּכַדנֶצַּ֤ר מֶֽלֶךְ־בָּבֶל֙ מִן־העִיר הַזֹּאת וַיְבִיאֵם֭ בָּבֶֽל׃ אָמַר לוֹ יִרְמְיָה. אַתָּה אוֹמֵר. בְּע֣וֹד ׀ שְׁנָתַ֣יִם יָמִ֗ים אֲנִ֤י מֵשִׁיב֙ וגו׳. וַאֲנִי אוֹמֵר שֶׁנְּבֽוּכַדנֶצַּ֤ר בָּא וְנוֹטֵל אֶת הַשְׁאָר. בָּבֶ֥לָה יוּבָא֭וּ וְשָׁ֣מָּה יִֽהְי֑וּ וגו׳. אָמַר לוֹ. תֵּן סֵימָן לִדְבָרֶיךָ. אָמַר לֵיהּ. אֲנִי מִתְנַבֵּא לְרָעָה וְאֵינִי יָכוֹל לִיתֵּן סֵימָן לִדְבָרַיי. שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְהָבִיא רָעָה וּמִתְנָחֵם. וְאַתָּה מִתְנַבֵּא לְטוּבָה. אַתְּ הוּא שֶׁאַתְּ הוּא צָרִיךְ לִיתֵּן סֵימָן לִדְבָרֶיךָ. אָמַר לֹו. לָאו. אַתְּ הוּא שֶׁאַתְּ צָרִיךְ לִיתֵּן סֵימָן לִדְבָרֶיךָ. אָמַר לוֹ. אִין כֵּינִי הֲרֵי אֲנִי נוֹתֵן אוֹת וּמוֹפֵת בְּאוֹתוֹ הָאִישׁ. הַשָׁנָה הַהִיא הוּא מֵת. כִּי סָרָה דִבֵּר עַל יי. וַהֲוָת לֵיהּ כֵּן וַיָּ֛מָת חֲנַנְיָ֥ה הַנָּבִ֖יא בַּשָּׁנָ֣ה הַהִ֑יא בַּחוֹדֶשׁ הַשְּׁבִיעִֽי׃ שָׁנָת אַחֶרֶת הָֽיְתָה וַתָּ מַר הָכֵין. אֶלָּא מְלַמֵּד שֶׁמֵּת בְּעֶרֶב רֹאשׁ הַשָּׁנָה וְצִוָּה אֶת בָּנָיו וְאֶת בְּנֵי בֵיתוּ לְהַסְתִּיר אֶת הַדָּבָר שֶׁיּוֹצִיאוּהוּ אַחַר רֹאשׁ הַשָּׁנָה בִּשְׁבִיל לַעֲשׂוֹת נְבוּאָתוֹ שֶׁל יִרְמְיָה שֶׁקֶר. HALAKHAH: “And the false prophet,” etc. “And one who prophesies what he did not hear,” like Ṣedekias ben Kenaana811K. 22:11, Sanhedrin.89a">Babli 89a.. “And what was not said to him,” like Ḥanania ben Azzur. Rebbi Joshua ben Levi said, Ḥanania ben Azzur was a true prophet;82Since Jeremiah called him a prophet. only he took instruction83Deriving the unexplained word קיבוסת from Arabic قنس which among other meanings also signifies “to take instructions from somebody.” The background is explained in the Sanhedrin.89a">Babli, 89a: Since Hanania had heard Jeremiah predict the downfall of Elam, which the talmudic authors take as an ally, not an adversary, of Babylonia, and concluded that if the ally fell, the principal would fall with him. and heard what Jeremiah prophesied in the upper market; he went and prophesied in the lower market. Ḥanania ben Azzur told him, is not the essence84Explaining סמא either from Arabic سما “to be high” or from Latin summa. of the matter only once seventy years will be fullfilled for Babylon, I shall remember you85Jeremiah.29.10">Jer. 29:10.. In all, the days of Manasse were 55 years. Deduct from them 20 years for which the Heavenly Court does not punish or extirpate, add the two of Amon and 31 of Josia86This follows the author of Kings who puts all blame for the Babylonian exile on Manasse. While the numbers add up to 68, they make no sense. Manasse became king at age 12, therefore he was responsible during 47 years of kingship. (For the doctrine that people become responsible adults in the eyes of Heaven at age 20, cf. Bikkurim 2:1:4" href="/Jerusalem_Talmud_Bikkurim.2.1.4">Bikkurim 2:1, Note 13, Shabbat.89b">Babli Šabbat 89b.) Josia became king at age 8; his 31 years therefore should be reduced to 23 but, since he was the only good king following Manasse, he should not be counted at all. Adding then 2 for Amon, 11 for Joyakim, and 5 for Sedekias, one only obtains 65 years (or 66 if a full year is counted for Joyachin.). That is what is written87Jer.28:1–3.: At the beginning of the reign of Ṣedekias the king of Jehudah, in the fifth88In the verse: fourth. year, in the fifth month, Ḥanania ben Azzur, the prophet from Gibeon, said to me in the House of the Eternal, before the priests and all the people, as follows: So said the Eternal of Hosts, the God of Israel, as follows. I broke the yoke of the king of Babylon; in another two years I shall return to this place all the Temple vessels which Nebuchadnezzar, the king of Babylon, took from this city and brought to Babylon. Jeremiah told him, you are saying thatin another two years I shall return, etc. But I say that Nebuchadnezzar will come and take the remainder. To Babylon they will be brought and stay there89Jeremiah.27.22">Jer. 27:22., etc. He90Hananiah. said to him, give a sign. He91Jeremiah. answered, I am prophesying bad things and cannot give a sign for my words since the Holy One, praise to Him, said to bring evil and might refrain from it92This is generally accepted; repentance always may avert evil.. But you prophesy good things; you are obligated to give a sign. He90Hananiah. said to him, no, it is you who has to give a sign for your words. He91Jeremiah. answered, if it is so, I shall give a sign and miracle in the person of that man; this year he dies, for he spoke obstinately about the Eternal. This happened to him; Ḥanania the prophet died in this year, in the Seventh month93Jeremiah.28.17">Jer. 28:17. While the Talmud assumes that the “Day of Remembrance,” the first of the seventh month, always was New Year’s Day, it is clear that Jer. follows the Judean calendar which starts the year in Spring.. This was another year and you are saying so? But it teaches that he died on the Eve of New Year’s Day and ordered his sons and wife to hide the matter, that they should bury him after the new Year in order to falsify Jeremiah’s prophecy.
הַכּוֹבֵשׁ עַל נְבוּאָתוֹ. כְּיוֹנָה בֶּן אֲמִיתַיי. אָמַר רִבִּי יוֹנָה. יוֹנָה בֶּן אֲמִיתַיי נְבִיא אֱמֶת הָיָה. אַתְּ מוֹצֵא בְּשָׁעָה שֶׁאָמַר לֹו הַקָּדוֹשׁ בָּרוּךְ הוּא ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָעִ֥יר הַגְּדוֹלָה֭ וּקְרָ֣א עָלֶי֑הָ כִּי־עָֽלְתָ֥ה רָֽעָתָם֭ לְפָנָיי׃ אָמַר יוֹנָה. יוֹדֵעַ אֲנִי שֶׁהַגּוֹיִם קְרוֹבֵי תְשׁוּבָה הֵן. וַהֲרֵינִי הוֹלֵךְ וּמִתְנַבֵּא עֲלֵיהֶם וְהֵם עוֹשִׂין תְּשׁוּבָה וְהַקָּדוֹשׁ בָּרוּךְ הוּא בָּא וּפוֹרֵעַ מִשּׂוֹנְאֵיהֶן שֶׁלְּיִשְׂרָאֵל. וּמָה עָלַי לַעֲשׂוֹת. לִבְרוּחַ. וַיָּקָ֚ם יוֹנָה֙ לִבְרוֹחַ תַּרְשִׁ֔ישָׁה מִלִּפְנֵי֭ יְי וַיֵּ֨רֶד יָפ֜וֹ וַיִּמְצָ֥א אֳנִיָּ֣ה ׀ בָּאָ֣ה תַרְשִׁ֗ישׁ וַיִּתֵּ֨ן שְׂכָרָ֜הּ וַיֵּ֤רֶד בָּהּ֙ וגו׳. “And one who suppresses his prophecy,” like Jonah ben Amitai94Sanhedrin.89a">Babli 89a; Sanhedrin 14:4" href="/Tosefta_Sanhedrin.14.4">Tosephta 14:15.. Rebbi Jonah said, Jonah ben Amitai was a true prophet. You find that when the Holy One, praise to Him, told him, get up and go to the great city of Nineveh and call out over it that their evil came before Me95Jonah.1.2">Jonah 1:2., Jonah said, I know that Gentiles are close to repentance; if I would go and prophesy for them and they repented, the Holy One, praise to Him, would make himself paid from the haters of Israel96I. e., punish Israel for not repenting.. What can I do? I must flee! Jonah got up to flee to Tarshish from before the Eternal; he descended to Jaffa, found a ship destined for Tarshish, paid his fare and entered it,97Jonah.1.3">Jonah 1:3.” etc.
וְהַמְווַתֵּר עַל דִּבְרֵי הַנָּבִיא. כְּעִידוֹ הַחוֹזֶה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. זֶה אֲמַצְיָה כֹהֵן בֵּיתאֵל. אָמַר רִבִּי יוֹסֵי. פִּיתְפּוּתֵי בֵצִים הָיוּ שָׁם. וְאֵי זֶה זֶה. זֶה יְהוּנָתָן בֶּן גֵּרְשׁוֹם בֶּן מְנַשֶּׂה. “And one who disregards the prophet’s words.” Like the seer Ido98The text is lacunary. One must read with the Sanhedrin 14:4" href="/Tosefta_Sanhedrin.14.4">Tosephta (14:15) and the Sanhedrin.89b">Babli (89b): One who disregards the prophet’s words, like the companion of Micha (1K.20:35) and the prophet who disregards his own words like the seer Ido (mentioned in 2Chr. 12:15 who in all talmudic sources is identified as the anonymous “prophet from Jehudah” in 1K. 13). R. Samuel bar Rav Isaac said, the old prophet living in Bethel (1K. 13:11) is Amasiah the priest of Bethel Amos.7.12">(Am. 7:12).. Rebbi Samuel bar Rav Isaac said, this is Amaṣiah the priest of Bethel. Rebbi Yose said, this is breaking of eggs99R. Samuel bar Rav Isaac spoke in error; the old prophet at the time of Jeroboam I cannot be the priest at the time of Jeroboam II.; who is it? He is Jonathan ben Gershom ben Manasse100Jonathan ben Gershom ben Moses, as asserted in an anonymous note (Berakhot 9:2:12" href="/Jerusalem_Talmud_Berakhot.9.2.12">Berakhot 9:3, Note 135). To support this assertion, the next paragraph is a rearrangement of a text in Berakhot 9:2:12" href="/Jerusalem_Talmud_Berakhot.9.2.12">Berakhot 9:3 (Notes 128–135); it lacks the punch line that Jonathan was the old prophet..
אַתְּ מוֹצֵא בְּשָׁעָה שֶׁבָּא דָוִד וּמְצָאוֹ שֶׁהוּא עוֹבֵד עֲבוֹדָה זָרָה אָמַר לוֹ. אַתָּה בֶּן בְּנוֹ שֶׁלְאוֹתוֹ הַצַּדִּיק וְאַתְּ עוֹבֵד עֲבוֹדָה זָרָה. אָמַר לוֹ. מָסוֹרֶת בְּיָדִי מֵאֲבִי אַבָּא. מְכוֹר עַצְמְךָ לַעֲבוֹדָה זָרָה וְאַל תִּצְטָרֵךְ לַבִּרְיוֹת. אָמַר לוֹ. חַס וְשָׁלוֹם לֹא אָמַר לָךְ כֵּן אֶלָּא מְכוֹר עַצְמְךָ לַעֲבוֹדָה שֶׁהִיא זָרָה לָךְ וְאַל תִּצְטָרֵךְ לַבִּרְיוֹת. כֵּיוָן שֶׁרָאָה דָוִד שֶׁהָיָה הַמָּמוֹן חָבִיב עָלָיו מִינֵהוּ קוֹמֵיס תֵּיסַווְרִין עַל בֵּית הַמִּקְדָּשׁ. הָדָא הִיא דִכְתִיב וּשְׁבוּאֵל בֶּן־גֵּֽרְשׁ֣וֹם בֶּן־מְנַשֶּׁה נָגִי֭ד עַל־הָאוֹצָרוֹת׃ שְׁבוּאֵל שֶׁשָּׁב לָאֵל בְּכָל־כּוֹחוֹ. נָגִי֭ד עַל־הָאוֹצָרוֹת. שֶׁמִּינֵהוּ קוֹמֵיס תֵּיסַווְרִין עַל־הָאוֹצָרוֹת. You find that when David came and found him serving foreign worship, he asked him: You are the grandson of that righteous man and you worship idols? He100aItalics show that Jonathan is the speaker. said to him, I have a tradition from my grandfather, sell yourself to foreign worship rather than need other people. He said to him; Heaven forbid! He did not say so, but rather sell yourself to work that is strange to you rather than need other people. When David saw that he loved money, he made him Count100bLatin comes“associate, partner”, a Byzantine title for a high-level bureaucrat. The combination תֵּיסַווְרִין עַל־הָאוֹצָרוֹת is a Greek-Hebrew double expression. of the Temple treasuries. That is what is written, Shabuel ben Gershom ben Moshe, overseer of the treasuries. “Shabuel” because he returned to God with all his might; “overseer of the treasuries” that he made him Count of the treasuries.
חֲבֵרַייָא בְּעוֹן קוֹמֵי רִבִּי שְׁמוּאֵל בַּר נַחְמָן. כּוֹמֶר לַעֲבוֹדָה זָרָה וְהֶאֱרִיךְ יָמִים. אֲמַר לוֹן. עַל שֶׁהָֽיְתָה עֵינוֹ צָרָה בַּעֲבוֹדָה זָרָה שֶׁלּוֹ. וּמָה הָֽיְתָה עֵינוֹ צָרָה בַּעֲבוֹדָה זָרָה שֶׁלּוֹ. הֲוָה בַּר נַשׁ מַייְתֵי לֵיהּ תּוֹר אוֹ אִימֵּר אוֹ גְדִי לַעֲבוֹדָה זָרָה וַאֲמַר לֵיהּ. פַּייְסֵיהּ עָלַי. וְהוּא אֲמַר לֵיהּ. לָמָּה. וְכִי מַה מוֹעִילָה לָךְ. אֵינָהּ אוֹכֶלֶת וְאֵינָהּ שׁוֹתָה וְלֹא מֵטִיבָה וְלֹא מְרֵיעָה. וְהוּא אֲמַר לֵיהּ. הֵיךְ נַעֲבִיד. וְהוּא אֲמַר לֵיהּ. אַיזִל וְאַייְתִי לִי חַד פִּינַךְ דְּסוֹלֶת וְעֶשֶׂר בֵּיעִין עֲלוֹי וַנָּא מְפַייֵס לֵיהּ עֲלָךְ. כֵּיוָן דַּהֲוָה אֲזַל לֵיהּ הֲוָה אֲכִיל לוֹן. אֲתַא חַד בַּר פַּחִין וַאֲמַר לֵיהּ כֵּן. אָמַר לְיהּ. אִם אֵינָהּ מוֹעִילָה כְלוּם מִפְּנֵי מָה אַתְּ עֲבִיד הָכָא. אֲמַר לֵיהּ. בְּגִין חַיָּי. The colleagues asked before Rebbi Samuel ben Naḥman: He was a priest of idol worship and lived so long? He said to them, because he was grudging to his idol. How was he grudging to his idol? If a man came to sacrifice an ox, a sheep, or a goat to the idol and told him: Make it favorably inclined towards me, he would say, what use does it have for you? It never eats, nor drinks, nor does good or evil. He said to him, what should we do? He said to him, go, make, and bring me a wooden vessel full of fine flour and put on it ten eggs, then I shall make it favorably inclined towards you. After he left, he would eat it. One day, a son of pashas came and he said that to him. He said to him, if it is of no use, what are you doing here? He answered him, because of my livelihood.
מְתִיבִין לְרִבִּי שְׁמוּאֵל בַּר נַחְמָן. וְהָא כְתִיב עַד־י֖וֹם גְּל֥וֹת הָאָֽרֶץ. אֲמַר לוֹן כֵּיוָן שֶׁמֵּת דָּוִד וְעָמַד שְׁלֹמֹה וְהֶחֱלִיף אֶת כָּל־סֻנְקְלֵיטִין שֶׁלּוֹ חָזַר לְקִילְקוּלֹו. They objected to Rebbi Samuel bar Naḥman: Until the day the Land went into exile. He said to them, when David died, Solomon rose and exchanged all his counselors100cA description of Byzantine practices.. He returned to his former bad ways.
וְנָבִיא שֶׁעָבַר עַל דִּבְרֵי עַצְמוֹ. כַּחֲבֵירוֹ שֶׁלְּמִיכָה. הָדָא הִיא דִּכְתִיב וְנָבִ֤יא אֶחָד֙ זָקֵ֔ן יוֹשֵׁב֭ בְּבֵֽית־אֵ֑ל וַיָּבֹא בְנ֡וֹ וַיְסַפֶּר־ל֣וֹ אֶת־כָּל־הַמַּֽעֲשֶׂ֣ה אֲשֶׁר־עָשָׂה֩ אִישׁ־הָֽאֱלֹהִ֨ים וגו׳. וַיֹּאמֶר לָהֶם אֲבִיהֶ֔ם אֵי־זֶ֥ה הַדֶּ֖רֶךְ הָלָ֑ךְ וגו׳. וַיֹּ֨אמֶר֙ אֶל־בָּנָ֔יו חִבְשׁוּ־לִי֭ אֶת הַֽחֲמ֑וֹר וגו׳. וַיֵּ֗לֶךְ אַֽחֲרֵי֙ אִ֣ישׁ הָֽאֱלֹהִ֔ים וַיִּ֙מְצָאֵ֔הוּ יוֹשֵׁב תַּ֣חַת הָֽאֵלָ֑ה וגו׳. וַיֹּ֣אמֶר לֵ֥ךְ אִתִּ֖י הַבָּיְ֑תָה וֶֽאֱכֹ֖ל לָֽחֶם׃ וַיֹּ֗אמֶר לֹ֥א אוּכַ֛ל לָשׁ֥וּב וגו׳ עד וַיֹּ֣אמֶר ל֗וֹ גַּם־אֲנִ֣י נָבִיא֘ כָּמוֹךָ֒ וּמַלְאָ֡ךְ דִּבֶּ֣ר אֵלַי֩ בִּדְבַ֨ר יְי לֵאמֹ֗ר וגו׳ עַד וַיֹּ֥אכַל לֶ֛חֶם וַיֵּ֥שְׁתְּ מָֽיִם כִּיחֵשׁ לוֹ׃ מָה הוּא כִּיחֵשׁ לוֹ. שִׁיקֵּר בֵּיהּ. וַיְהִ֕י הֵ֥ם יוֹשְׁבִ֖ים עַל הַשֻּׁלְחָ֑ן וַֽיְהִי֙ דְּבַ֣ר יְי אֶל־הַנָּבִ֖יא אֲשֶׁ֥ר הֱשִׁיבֽוֹ׃ אֲשֶׁר הוּשָׁב אֵין כָּתוּב כָּאן אֶלָּא אֲשֶׁר הֶשִׁיבוֹ. וַהֲרֵי הַדְּבָרִים קַל וָחוֹמֵר. וּמַה אִם מִי שֶׁהֶאֱכִיל אֶת חֲבֵירוֹ לֶחֶם שֶׁקֶר זָכָה שֶׁנִּתְייָחֵד עָלָיו הַדִּיבֵּר. הַמַּאֲכִיל אֶת חֲבֵירוֹ לֶחֶם אֱמֶת עַל אַחַת כַּמָּה וְכַמָּה. “And a prophet who transgressed his own word,” like the companion of Micha101This should read: “the prophet Ido” (Sanhedrin 11:5:2" href="/Jerusalem_Talmud_Sanhedrin.11.5.2">Note 91).. That is what is written1021K. 13:11–20. The verses obviously are quoted from memory.: An old prophet was dwelling at Bethel; his son came and told him all the actions which the man of God had wrought, etc. Their father asked them, which way did he go, etc. He told his sons, saddle the donkey for me, etc. He followed the man of God and found him sitting under the terebinth, etc. He said to him, come with me to my house and eat. He told him, I cannot return, etc., up to he said to him, I also am a prophet like you and an angel spoke to me the words of the Eternal as follows, etc., up to he should eat food and drink water; he tricked him. What means “tricked him”? He lied to him. While they were sitting at table, the word of the Eternal came to the prophet who had turned him back. It is not written “who had returned,” but “who had turned him back.” Is that not an argument de minore ad majus? Since one who fed his neighbor food in falsehood was worthy of the Word to be addressed to him, one who feeds his neighbor food in truth, so much more.
כָּתוּב וְאִ֨ישׁ אֶחָ֜ד מִבְּנֵ֣י הַנְּבִיאִ֗ים אָמַ֧ר אֶל־רֵעֵ֛הוּ בִּדְבַ֥ר יְי וגו׳. וַיֹּ֣אמֶר ל֗וֹ יַ֚עַן אֲשֶׁ֤ר לֹֽא־שָׁמַ֨עְתָּ֙ בְּק֣וֹל יְי הִנְּךָ֤ הוֹלֵךְ֙ מֵֽאִתִּ֔י וְהִכְּךָ֖ הָֽאַרְיֵ֑ה וַיֵּ֨לֶךְ֙ מֵאִתּוֹ וַיִּמְצָאֵ֥הוּ הָֽאַרְיֵה֭ וַיַּכֵּֽהוּ׃ וַיִּמְצָא֙ אִ֣ישׁ אַחֵ֔ר וַיֹּ֖אמֶר הַכֵּ֣ינִי נָ֑א וַיַּכֵּ֥הוּ וגו׳. וַיֵּ֙לֶךְ֙ הַנָּבִ֔יא וַיַּֽעֲמֹ֥ד לַמֶּ֖לֶךְ עַל־הַדָּ֑רֶךְ וַיִּתְחַפֵּ֥שׂ בָּֽאֲפֵר֭ עַל־עֵינָֽיו׃ וַיְהִ֤י הַמֶּ֨לֶךְ֙ עוֹבֵר וְה֖וּא צָעַ֣ק אֶל־הַמֶּ֑לֶךְ וגו׳. וַיְהִ֣י עַבְדְּךָ֗ עֹשֵׂ֥ה הֵ֛נָּה וָהֵ֖נָּה וגו׳. וַיְמַהֵ֕ר וַיָּ֙סַר֙ אֶת־הָ֣אֲפֵ֔ר מֵֽעֲלֵ֖ עֵינָי֑ו וגו׳. וַיֹּ֣אמֶר לוֹ כֹּ֚ה אָמַ֣ר יְי יַ֛עַן אֲשֶׁר שִׁלַּחְ֥תָּ אֶֽת־אִֽישׁ־חֶרְמִ֖י מִיָּד֑ וְהָֽיְתָ֤ה נַפְשְׁךָ֙ תַּ֣חַת נַפְשׁ֔וֹ וְעַמְּךָ֖ תַּ֥חַת עַמּֽוֹ׃ וְכָתוּב וַיִּגַּ֞שׁ אִ֣ישׁ הָֽאֱלֹהִ֗ים וַיֹּאמֶר֘ כֹּֽה־אָמַ֣ר יְי. וְלָמָּה וַיֹּאמֶר֘ וַיֹּ֜אמֶר שְׁנֵי פְעָמִים. אֶלָּא בָאֲמִירָה הָרִאשׁוֹנָה אָמַר לוֹ. אִם בָּא בֶּן הֲדַד מֶלֶךְ אֲרָם תַּחַת יָֽדְךָ אַל תָּחוֹס עָלָיו וְאַל תַּחְמוֹל עָלָיו. וּבָאֲמִירָה הַשְּׁנִייָה אָמַר לוּ יַ֛עַן אֲשֶׁר שִׁלַּחְ֥תָּ אֶֽת־אִֽישׁ־חֶרְמִ֖י וגו׳. כַּמָּה מְצוּדוֹת וַחֲרָמִים עָשִׂיתִי לוֹ עַד שֶׁמָּסַרְתִּיו תַּחַת יָֽדְךָ וְשִׁלַּחְתּוֹ וְהָלַךְ בְּשָׁלוֹם. לְפִיכָךְ וְהָֽיְתָ֤ה נַפְשְׁךָ֙ תַּ֣חַת נַפְשׁ֔וֹ וְעַמְּךָ֖ תַּ֥חַת עַמּֽוֹ׃ אַתְּ מוֹצֵא בְּשָׁעָה שֶׁיָּֽצְאוּ יִשְׂרָאֵל לַמִּלְחָמָה לֹא מֵת מִכּוּלָּם אֶלָּא אַחְאָב מֶלֶךְ יִשְׂרָאֵל בִּלְבַד. וְהָדָא הִיא דִכְתִיב וְאִ֗ישׁ מָשַׁ֤ךְ בַּקֶּ֨שֶׁת֙ לְתוּמּוֹ וַיַּךְ אֶת־מֶ֣לֶךְ יִשְׂרָאֵ֔ל בֵּ֥ין הַדְּבָקִ֖ים וּבֵ֣ין הַשִּׁירְייָן וַיֹּ֣אמֶר לְרַכָּב֗וֹ הֲפוֹךְ יָדְךָ֛ וְהֽוֹצִיאֵינִי מִן־הַמַּֽחֲנֶה֭ כִּ֥י הָֽחֳלֵֽיתִי׃ מָה אֲנִי מְקַייֵם וְעַמְּךָ֖ תַּ֥חַת עַמּֽוֹ׃ רִבִּי יוּחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. אוֹתָהּ הַטִּיפָּה שֶׁיָּצָאת מֵאוֹתוֹ צַדִּיק כִּיפְּרָה עַל כָּל־יִשְׂרָאֵל. It is written1031K. 20:35–42.: One of the young prophets said to his neighbor by the Word of the Eternal, etc. He told him, since you did not listen to the Word of the Eternal, when you depart from me the lion will hit you; he departed from him, the lion found him and hit him. He found another man, said to him, hit me, and he hit him104The quote stops short of he injured him which later (Sanhedrin 11:5:8" href="/Jerusalem_Talmud_Sanhedrin.11.5.8">Note 101) will be shown to be essential. etc. The prophet went, stood in the king’s way, and had disguised himself by a band over his eyes. When the king passed by, he cried to the king, etc. Your servant went to and fro, etc. He told him, so says the Eternal: Because you sent away from your hand the man whom I had banned, your life will be for his life, and your people for his people. And it is written105Threni rabbati 1(43). The full verse reads: The man of God approached and said to the king of Israel and said, …: The man of God approached and said, so says the Eternal. Why two times “and said”? But in the first address he told him, if Ben Hadad falls into you hand, do not have mercy on him and do not spare him. In the second address he told him, because you sent away from your hand the man whom I had banned, how many traps and hunting nets106Identifying חרם حرم “ban” with חרם خرم “netting”. I made for him until I delivered him into your hand, and you sent him away and he went in peace. Therefore, your life will be for his life, and your people for his people. You find that when Israel went to war, nobody of them died but Ahab, the king of Israel. That is what is written1071K. 22:34.: A man shot from his bow without aiming and hit the king of Israel between the joints of his armor; he told the driver, take me out of the camp because I became sick. How can I confirm your people for his people? Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai: That drop of blood which was drawn from the just man108The prophet who was injured (Sanhedrin 11:5:9" href="/Jerusalem_Talmud_Sanhedrin.11.5.9">Note 103). The suffering of the Just as atonement for the entire people is an idea found in apocryphal literature such as IV Maccabees; in rabbinic texts otherwise only in Midrash literature [Tanhuma Wayyaqhel 9 = Ex. rabba 35(4), Lev. rabba 2(1).] did atone for all of Israel.