Sanhedrin 203

ואף אחיה השילוני טעה וחתם דהא יהוא צדיקא רבה הוה שנאמר (מלכים ב י, ל) ויאמר ה' אל יהוא יען אשר הטיבות לעשות הישר בעיני ככל אשר בלבבי עשית לבית אחאב בני רביעים ישבו לך על כסא ישראל וכתיב (מלכים ב י, לא) ויהוא לא שמר ללכת בתורת ה' אלהי ישראל בכל לבבו לא סר מעל חטאת ירבעם אשר החטיא את ישראל

And even Ahijah the Shilonite erred and signed. For Jehu was a very righteous man, as it is written, And the Lord said unto Jehu, Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy children of the fourth generation shall sit upon the throne of Israel.<span class="x" onmousemove="('comment',' II Kings X, 30. ');">¹</span> Yet it is written, But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart; for he departed not from the sins of Jeroboam which made Israel to sin.<span class="x" onmousemove="('comment',' Ibid. 31. ');">²</span>

מאי גרמא ליה אמר אביי ברית כרותה לשפתים שנאמר (מלכים ב י, יח) אחאב עבד הבעל מעט יהוא יעבדנו הרבה רבא אמר חותמו של אחיה השילוני ראה וטעה

Now what caused this? — Abaye said: A covenant is made for the lips,<span class="x" onmousemove="('comment',' I.e., the spoken word, even if unintentional, becomes fulfilled. ');">³</span> as it is written, [And Jehu gathered all the people together, and said unto them,] Ahab served Baal a little; but Jehu shall serve him much.<span class="x" onmousemove="('comment',' Ibid. 18. These words, though spoken guilefully, had to be fulfilled. ');">⁴</span>

דכתיב (הושע ה, ב) ושחטה שטים העמיקו ואני מוסר לכולם אמר רבי יוחנן אמר הקב"ה הם העמיקו משלי אני אמרתי כל שאינו עולה לרגל עובר בעשה והם אמרו כל העולה לרגל ידקר בחרב

Raba said: He saw the signature of Ahijah the Shilonite, and was thus led into error. It is written, And the revolters are profound to make slaughter, though I have been a rebuke of them all.<span class="x" onmousemove="('comment',' Hosea V, 2. ');">⁵</span>

(מלכים א יא, כט) ויהי בעת ההיא וירבעם יצא מירושלם וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה תנא משום רבי יוסי עת היא מזומנת לפורענות

R. Johanan explained this: The Holy One, blessed be He, said, 'They have gone deeper [i.e., are more stringent] than I. I said, "Whoever does not go up [to Jerusalem] for the Festival violates a positive injunction" whereas they proclaimed, "Whoever does go up for the Festival will be pierced with the sword."'<span class="x" onmousemove="('comment',' Thus they forbade more severely than I had commanded it. ');">⁶</span> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way, and he had clad himself with a new garment:<span class="x" onmousemove="('comment',' I Kings XI, 29. ');">⁷</span>

(ירמיהו נא, יח) בעת פקודתם יאבדו תנא משום רבי יוסי עת מזומנת לפורענות (ישעיהו מט, ח) בעת רצון עניתיך תנא משום ר' יוסי עת מזומנת לטובה (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם תנא משום רבי יוסי עת היא מזומנת לפורענות (בראשית לח, א) ויהי בעת ההיא וירד יהודה מאת אחיו תנא משום ר' יוסי עת מזומנת לפורענות

a Tanna taught in the name of R. Jose: [That time was] a time predestined for punishment.<span class="x" onmousemove="('comment',' On that occasion Ahijah prophesied the division of the kingdom as a punishment for Solomon's backsliding. ');">⁸</span> In the time of their visitation they shall perish:<span class="x" onmousemove="('comment',' Jer. LI, 18. ');">⁹</span>

(מלכים א יב, א) וילך רחבעם שכם כי שכם בא כל ישראל להמליך אותו תנא משום ר' יוסי מקום מזומן לפורענות בשכם עינו את דינה בשכם מכרו אחיו את יוסף בשכם נחלקה מלכות בית דוד

a Tanna taught in the name of R. Jose: [In] a time predestined for punishment. In an acceptable time have I heard thee:<span class="x" onmousemove="('comment',' Isa. XLIX, 8. ');">¹⁰</span> a Tanna taught in R. Jose's name: [In] a time predestined for good. Nevertheless in the day when I visit, I will visit their sin upon them:<span class="x" onmousemove="('comment',' Ex. XXXII, 34. ');">¹¹</span>

(מלכים א יא, כט) וירבעם יצא מירושלים אמר ר' חנינא בר פפא שיצא מפיתקה של ירושלים

a Tanna taught in R. Jose's name: [In] a time Predestined for punishment.<span class="x" onmousemove="('comment',' The " day"="" referred="" to="" is="" the="" ninth="" of="" ab.="" spies="" returned="" from="" their="" ill-fated="" mission="" on="" that="" day;="" god's="" fiat="" whole="" generation="" should="" perish="" in="" wilderness="" was="" promulgated="" and="" destruction="" temple="" took="" place="" likewise="" ');"="">¹²</span> And it came to pass at that time, that Judah went down from his brethren:<span class="x" onmousemove="('comment',' Gen. XXXVIII, 1. ');">¹³</span>

(מלכים א יא, כט) וימצא אותו אחיה השילוני הנביא בדרך והוא מתכסה בשלמה חדשה ושניהם לבדם בשדה מאי בשלמה חדשה אמר רב נחמן כשלמה חדשה מה שלמה חדשה אין בה שום דופי אף תורתו של ירבעם לא היה בה שום דופי ד"א שלמה חדשה שחידשו דברים שלא שמעה אזן מעולם

a Tanna taught in R. Jose's name: [In] a time predestined for punishment.<span class="x" onmousemove="('comment',' For as a result of that expedition it was fated that Judah should beget two sons, who should die, and his daughter-in-law Tamar be condemned to death. ');">¹⁴</span> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king:<span class="x" onmousemove="('comment',' I Kings XII, 1. ');">¹⁵</span>

מאי ושניהם לבדם בשדה אמר רב יהודה אמר רב שכל תלמידי חכמים דומין לפניהם כעשבי השדה ואיכא דאמר שכל טעמי תורה מגולין להם כשדה

a Tanna taught in R. Jose's name: [It was] a place predestined for evil; in Shechem Dinah was ravished;<span class="x" onmousemove="('comment',' V. Gen. XXXIV. ');">¹⁶</span> in Shechem his brethren sold Joseph;<span class="x" onmousemove="('comment',' Dothan, where Joseph was sold (Gen. XXXVII, 17), being in the vicinity of Shechem. ');">¹⁷</span>

(מיכה א, יד) לכן תתני שלוחים על מורשת גת בתי אכזיב לאכזב למלכי ישראל אמר ר' חנינא בר פפא יצאה בת קול ואמרה להן מי שהרג את הפלשתי והוריש אתכם גת תתנו שילוחים לבניו בתי אכזיב לאכזב למלכי ישראל

and in Shechem the kingdom of the House of David was divided. [Now it came to pass at that time] that Jeroboam went out of Jerusalem:<span class="x" onmousemove="('comment',' I Kings XI, 29. ');">¹⁸</span>

אמר רב חיננא בר פפא כל הנהנה מן העולם הזה בלא ברכה כאילו גוזל להקב"ה וכנסת ישראל שנאמר (משלי כח, כד) גוזל אביו ואמו ואומר אין פושע חבר הוא לאיש משחית ואין אביו אלא הקב"ה שנאמר (דברים לב, ו) הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנאמר (משלי א, ח) שמע בני מוסר אביך ואל תטוש תורת אמך

R. Hanina b. Papa said: He went out of the destiny of Jerusalem.<span class="x" onmousemove="('comment',' I.e., he would have no share in the welfare of Jerusalem. ');">¹⁹</span> And the prophet Ahijah the Shilonite found him in the way, and he clad himself with a new garment, and they two were alone in the field.<span class="x" onmousemove="('comment',' Ibid. ');">²⁰</span>

מאי חבר הוא לאיש משחית חבר הוא לירבעם בן נבט שהשחית ישראל לאביהם שבשמים

What is meant by 'with a new garment'? — R. Nahman said: As a new garment: just as a new garment has no defect, so was Jeroboam's scholarship without defect. Another explanation: A new garment intimates that they expounded new teachings, such as no ear had ever heard before. What is taught by, 'and they two were alone in the field'? — Rab Judah said in Rab's name: All other scholars were as the herbs of the field before them.<span class="x" onmousemove="('comment',' I.e., were of no account at all in comparison with them. ');">²¹</span> Others say that all the reasons of the Torah were as manifest to them as a field.<span class="x" onmousemove="('comment',' Even of laws of which the reason is generally unknown. ');">²²</span>

(מלכים ב יז, כא) וידח ירבעם (בן נבט) את ישראל מאחרי ה' והחטיאם חטאה גדולה אמר רבי חנין כשתי מקלות המתיזות זו את זו

Therefore shalt thou give parting gifts to Moresheth-gath: the houses of Achzib shall be a lie to the kings of Israel.<span class="x" onmousemove="('comment',' Micah I, 14. ');">²³</span> R. Hanina b. Papa said: A heavenly voice cried out and said, 'He who slew the Philistine and thereby gave you possession of Gath,<span class="x" onmousemove="('comment',' Sc. David, who slew Goliath and thereby gained Possession of Gath for Israel, Moresheth gath means the possession of Gath. ');">²⁴</span>

(דברים א, א) ודי זהב אמרו דבי ר' ינאי אמר משה לפני הקב"ה רבונו של עולם בשביל כסף וזהב שהשפעת להן לישראל עד שיאמרו דיי גרם להם לעשות להם אלהי זהב משל אין ארי דורס ונוהם מתוך קופה של תבן אלא מתוך קופה של בשר

shall ye give parting gifts to his sons!'<span class="x" onmousemove="('comment',' I.e., shall ye revolt against and forsake them! ');">²⁵</span> [Therefore] the houses of Achzib shall be a lie to the kings of Israel.<span class="x" onmousemove="('comment',' This is thus interpreted: since ye deal treacherously (i.e., lyingly. the root-idea of achzib) with the house of David, preferring the rule of the kings of Israel, therefore ye shall be delivered into the hands of the heathens. whose religion is 'a lie' — I.e., It is false. ');">²⁶</span>

אמר ר' אושעיא עד ירבעם היו ישראל יונקים מעגל אחד מכאן ואילך משנים ושלשה עגלים אמר ר' יצחק אין לך כל פורענות ופורענות שבאה לעולם שאין בה אחד מעשרים וארבעה בהכרע ליטרא של עגל הראשון שנאמר (שמות לב, לד) וביום פקדי ופקדתי עליהם חטאתם

R. Hanina b. Papa said: He who enjoys aught of this world without uttering a blessing is as though he robbed the Holy One, blessed be He, and the Kenesseth Yisrael,<span class="x" onmousemove="('comment',' Lit., 'Community of Israel.' ');">²⁷</span> for it is written, Whoso robbeth his father or his mother, and saith, It is no transgression the same is the companion of a destroyer.<span class="x" onmousemove="('comment',' Prov. XXVIII, 24. ');">²⁸</span>

אמר רבי חנינא לאחר עשרים וארבעה דורות נגבה פסוק זה שנאמר (יחזקאל ט, א) ויקרא באזני קול גדול לאמר קרבו פקדות העיר ואיש כלי משחתו בידו

Now 'his father' can refer only to the Holy One, blessed be He, as it is written. Is not he [sc. God] thy father that hath bought thee?<span class="x" onmousemove="('comment',' Deut. XXXII, 6. ');">²⁹</span> whilst 'his mother' can mean nothing but Kenesseth Yisrael, as it is written, My son, hear the instruction of thy father, and forsake not the law of thy mother.<span class="x" onmousemove="('comment',' Prov. I, 8. ');">³⁰</span>

(מלכים א יג, לג) אחר הדבר הזה לא שב ירבעם מדרכו הרעה מאי אחר אמר ר' אבא אחר שתפשו הקב"ה לירבעם בבגדו ואמר לו חזור בך ואני ואתה ובן ישי נטייל בגן עדן אמר לו מי בראש בן ישי בראש אי הכי לא בעינא

What is meant by 'the same is the companion of a destroyer'? — He is the companion of Jeroboam the son of Nebat, who destroyed [the allegiance of] Israel to their Father in Heaven. And Jeroboam drove Israel from following the Lord, and made them sin a great sin.<span class="x" onmousemove="('comment',' II Kings XVII, 21. ');">³¹</span>

ר' אבהו הוה רגיל דהוה קא דריש בשלשה מלכים חלש קביל עליה דלא דריש כיון

R. Johanan said: As two sticks which cause each other to rebound.<span class="x" onmousemove="('comment',' When two pieces of wood are struck together, each rebounds from the other. So Jeroboam forced the Israelites to forsake God. ');">³²</span> [These be the words which Moses spake unto all Israel … in the wilderness …] and Di Zahab.<span class="x" onmousemove="('comment',' Deut. I, 1. ');">³³</span> The School of R. Jannai expounded: Moses said before the Holy One, blessed be He: Sovereign of the Universe! It was because of the silver and gold [zahab] which Thou didst lavish upon them, until they said, Enough! [dai] that they were led to make a god of gold. A parable: The lion does not tear and roar out of a basket of straw, but out of a basket of meat.<span class="x" onmousemove="('comment',' I.e., when a lion is fully satisfied he shews his high spirits by killing and roaring; when hungry, he is too dejected to do so. Thus in the case of Israel too, it was not poverty but the self-indulgence of wealth which ensnared them into idolatry. ');">³⁴</span> R. Oshaia said: Until Jeroboam, Israel imbibed [a sinful disposition] from one calf; but from him onwards, from two or three calves.<span class="x" onmousemove="('comment',' Until Jeroboam, only the one calf which Israel had made in the wilderness was responsible for their sinning. But he added the calves of Beth-El and Dan, thus furnishing more incentives to sin. ');">³⁵</span> R. Isaac said: No retribution whatsoever comes upon the world which does not contain a slight fraction<span class="x" onmousemove="('comment',' Lit., 'a twenty-fourth part of the overweight of a litra.' By the overweight of a litra (v. Glos.) is meant the slight addition which is made to tip the scales in the direction of the weights. The general idea is that some small portion of all punishment is due to the sin of the golden calf. ');">³⁶</span> of the first calf [i.e.. the molten calf in the wilderness], as it is written, nevertheless in the day when I visit, I will visit their sin upon them.<span class="x" onmousemove="('comment',' Ex. XXXII, 34. ');">³⁷</span> R. Hanina said: After twenty-four generations [the doom foretold in] this verse was exacted,<span class="x" onmousemove="('comment',' [Yad Ramah reads [H] 'this decree'.] ');">³⁸</span> as it is written, He cried also in mine ears with a loud voice, saying, cause the visitations of the city to draw near, even every man with his destroying weapon in his hand.<span class="x" onmousemove="('comment',' Ezek. IX, 1, The use of 'visitations' suggests that this was the fulfilment of the doom threatened in Ex. XXXII, 34. There were twenty-four generations from that of the wilderness, when the Calf was made, to that of Zedekiah, in whose reign the State was overthrown and Judah deported to Babylon. ');">³⁹</span> After this thing Jeroboam turned not from his evil way.<span class="x" onmousemove="('comment',' I Kings XIII, 33. ');">⁴⁰</span> What is meant by, after this thing? — R. Abba said: After the Holy One, blessed be He, had seized Jeroboam by his garment and urged him, 'Repent, then I, thou, and the son of Jesse [i.e.. David] will walk in the Garden of Eden.' 'And who shall be at the head?' inquired he. 'The son of Jesse shall be at the head.' 'If so,' [he replied] 'I do not desire [it].' R. Abbahu used to make a practice of lecturing on the Three Kings.<span class="x" onmousemove="('comment',' Mentioned in our Mishnah as having no 'portion in the future world. ');">⁴¹</span> Falling sick, he undertook not to lecture [thereon any more];<span class="x" onmousemove="('comment',' He viewed his illness as a punishment for dwelling upon the sins of others. ');">⁴²</span> yet no sooner