Sanhedrin 222

אמר לפניו רבש"ע ולא כך אמרת לי אף לרשעים והיינו דכתיב (במדבר יד, יז) ועתה יגדל נא כח ה' כאשר דברת לאמר

'Sovereign of the Universe!' said he, 'but didst Thou not assure me, Even to the wicked!' Hence it is written, And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying.<span class="x" onmousemove="('comment',' Num. XIV, 17; thus the Baraitha shews that what called forth Moses' worship of God when Israel sinned through the Golden Calf was his vision of the Almighty as long-suffering. ');">¹</span> R. Hagga was walking up the steps of Rabbah b. Shila's college, when he heard a child recite, Thy testimonies are very sure: holiness becometh thy house; O Lord, [thou art] for the length of days.<span class="x" onmousemove="('comment',' Ps. XCIII, 5; i.e., 'thou art long-suffering.' ');">²</span>

ר' חגא הוה סליק ואזיל בדרגא דבי רבה בר שילא שמעיה לההוא ינוקא דאמר (תהלים צג, ה) עדותיך נאמנו מאד לביתך נאוה קדש ה' לאורך ימים וסמיך ליה (תהלים צ, א) תפלה למשה וגו' אמר ש"מ ארך אפים ראה

And in proximity thereto is stated, A prayer of Moses etc.<span class="x" onmousemove="('comment',' Ibid. XC, 1. ');">³</span> This proves, said he, that he saw [that God is] long-suffering.<span class="x" onmousemove="('comment',' Regarding the former verse as part of Moses' prayer. ');">⁴</span>

א"ר אלעזר א"ר חנינא עתיד הקב"ה להיות עטרה בראש כל צדיק וצדיק שנאמר (ישעיהו כח, ה) ביום ההוא יהיה ה' צבאות לעטרת צבי ולצפירת תפארה לשאר עמו וגו' מאי לעטרת צבי ולצפירת תפארה לעושים רצונו ומצפים לישועתו יכול לכל ת"ל לשאר עמו למי שמשים עצמו כשירים

R. Eleazar said in R. Hanina's name: The Lord shall be a crown upon the head of every righteous man, as it is written, In that day shall the Lord of hosts be for a crown of glory [zebi], and for a diadem of beauty, unto the residue of his people etc.<span class="x" onmousemove="('comment',' Isa. XXVIII, 5. ');">⁵</span> What is meant by for a crown of glory, and for a diadem of beauty? — To those who obey His will and hope for His salvation.<span class="x" onmousemove="('comment',' Thus translating [H] (zebi, E.V. glory,) 'will,' 'desire' — a common meaning in the Talmud and Targumim, and deriving [H] zefirah (E.V. 'beauty') from [H] 'to look forward', 'to hope'. The whole reads: In that day shall the Lord of hosts be for a crown of desire and for a diadem of hope etc. ');">⁶</span>

(ישעיהו כח, ו) ולרוח משפט ליושב על המשפט ולגבורה משיבי מלחמה שערה ולרוח משפט זה הרודה את יצרו וליושב על המשפט זה הדן דין אמת לאמיתו ולגבורה זה המתגבר ביצרו משיבי מלחמה זה שנושא ונותן במלחמתה של תורה שערה אלו שמשכימין ומעריבין בבתי כנסיות ובתי מדרשות

I might think, this applies to all; therefore Scripture states, unto the residue of his people, [meaning] unto those who make themselves as a remnant.<span class="x" onmousemove="('comment',' I.e., of no value; hence, to the humble. ');">⁷</span> And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate.<span class="x" onmousemove="('comment',' Ibid. 6. ');">⁸</span>

אמרה מדת הדין לפני הקב"ה רבש"ע מה נשתנו אלו מאלו אמר לה (ישעיהו כח, ז) וגם אלה ביין שגו ובשכר תעו [וגו'] פקו פליליה ואין פוקה אלא גיהנם שנאמר (שמואל א כה, לא) לא תהיה זאת לך לפוקה ואין פלילה אלא דיינין שנאמר (שמות כא, כב) ונתן בפלילים:

'And for a spirit of judgment' — this means, to him who rules over his inclinations;<span class="x" onmousemove="('comment',' Translating: and to a spirit, i.e., evil inclination, that is judged, i.e., subdued. ');">⁹</span> 'and to him that sitteth in judgment': i.e., to him that renders an honest judgment according to the truth thereof;<span class="x" onmousemove="('comment',' V, supra 7a. ');">¹⁰</span>

<big><strong>מתני׳</strong></big> אנשי עיר הנדחת אין להם חלק לעוה"ב שנאמר (דברים יג, יד) יצאו אנשים בני בליעל מקרבך וידיחו את (אנשי) [יושבי] עירם ואינן נהרגים עד שיהיו מדיחיה מאותה העיר ומאותו השבט ועד שיודח רובה ועד שידיחוה אנשים הדיחוה נשים וקטנים או שהודח מיעוטה או שהיה מדיחיה חוצה לה הרי אלו כיחידים וצריכין ב' עדים והתראה לכל אחד ואחד

'and for strength' — viz., to him that prevails against his evil inclinations;<span class="x" onmousemove="('comment',' Reversing them to noble desires — this is higher than ruling over them, which is merely a non-surrender to them. ');">¹¹</span> 'that turn the battle' — to those who engage in the battle of the Torah;<span class="x" onmousemove="('comment',' In discussions and disputes thereon. ');">¹²</span>

זה חומר ביחידים מבמרובים שהיחידים בסקילה לפיכך ממונם פלט והמרובין בסייף לפיכך ממונם אבד

'to the gate' — to those who repair morning and evening to the synagogue and house of study. But the Attribute of Judgment protested before the Holy One, blessed be He:<span class="x" onmousemove="('comment',' V, p. 630, n. 7. ');">¹³</span> 'Sovereign of the Universe! Wherein do these differ from those?'<span class="x" onmousemove="('comment',' Those who have these qualities, how are they differentiated from those who lack them? ');">¹⁴</span>

(דברים יג, טז) הכה תכה את יושבי העיר הזאת לפי חרב החמרת והגמלת העוברת ממקום למקום הרי אלו מצילין אותה

— He replied, 'But they also have erred through wine, and through strong drink are out of the way&nbsp;… paku peliliyah they stumble in judgement.'<span class="x" onmousemove="('comment','[H] Ibid. 7. ');">¹⁵</span> Now pukah [the root idea of paku] can only mean the Gehenna, as it is said, That this shall be no grief unto thee;<span class="x" onmousemove="('comment',' [H] I Sam. XXV, 31. ');">¹⁶</span>

שנא' (דברים יג, טז) החרם אותה ואת כל אשר בה ואת בהמתה לפי חרב מכאן אמרו נכסי צדיקים שבתוכה אובדין שבחוצה לה פליטין ושל רשעים בין שבתוכה בין שבחוצה לה הרי אלו אובדין

and peliliyah can only refer to the judges, as it is said, and he shall pay as the judges determine.<span class="x" onmousemove="('comment',' [H] Ex. XXI, 22. I.e., judges that go astray and render unfair judgments are consigned to the Gehenna. ');">¹⁷</span> <b><i>MISHNAH</i></b>. THE INHABITANTS OF A SEDUCED CITY HAVE NO PORTION IN THE WORLD TO COME, AS IT IS WRITTEN, CERTAIN MEN, THE CHILDREN OF BELIAL, ARE GONE OUT FROM AMONG YOU, AND HAVE WITHDRAWN THE INHABITANTS OF THEIR CITY.<span class="x" onmousemove="('comment',' Deut. XIII, 14. The deduction is from, are gone out from among you, implying that they have lost their share in the future world (Rashi and the Yad Ramah). Bertinoro deduces it from the word Belial [H], which he reads [H] 'without ascending', i.e., who will never ascend from the grave to the future world. ');">¹⁸</span>

שנאמר (דברים יג, יז) ואת כל שללה תקבוץ אל תוך רחבה וגו' אם אין לה רחוב עושין לה רחוב היתה רחבה חוצה לה כונסין אותה לתוכה

THEY ARE NOT EXECUTED UNLESS THE SEDUCERS ARE OF THAT CITY AND THAT TRIBE, AND THE MAJORITY THEREOF ARE SEDUCED, AND THE SEDUCERS ARE MEN. IF WOMEN OR MINORS SEDUCED IT, IF A MINORITY WERE SEDUCED, OR IF THE SEDUCERS WERE FROM WITHOUT THE CITY, THEY<span class="x" onmousemove="('comment',' The inhabitants. ');">¹⁹</span> ARE TREATED AS INDIVIDUALS, AND TWO WITNESSES AND A FORMAL WARNING ARE NECESSARY FOR EACH [OFFENDER]. IN THIS [THE PENALTY OF] INDIVIDUALS IS SEVERER THAN [THAT OF] A MULTITUDE, FOR INDIVIDUALS ARE STONED, THEREFORE THEIR PROPERTY IS SAVED; BUT MULTITUDES ARE DECAPITATED; HENCE THEIR POSSESSIONS ARE DESTROYED.

שנאמר (דברים יג, יז) ושרפת באש את העיר ואת כל שללה כליל לה' אלהיך שללה ולא שלל שמים מכאן אמרו ההקדשות שבה יפדו ותרומות ירקבו מעשר שני וכתבי הקדש יגנזו

THOU SHALT SURELY SMITE THE INHABITANTS OF THAT CITY WITH THE EDGE OF THE SWORD.<span class="x" onmousemove="('comment',' Ibid. 26. ');">²⁰</span> A COMPANY OF ASS-DRIVERS OR CAMEL-DRIVERS PASSING FROM PLACE TO PLACE SAVES IT.<span class="x" onmousemove="('comment',' If a travelling caravan made a thirty days' halt in the town, its members are regarded as inhabitants. Consequently, if they resist seduction, and their abstention turns the remainder who abstain from idolatry too, and would otherwise be in a minority, into a majority, the town is saved from the fate of a condemned city. — This is followed in the text by 'as it is said etc.' But as the deduction is from 'inhabitants', not from the verse next quoted, the Wilna Gaon deletes 'as it is said'. [Yad Ramah preserves another reading: 'they are saved', that is, if the caravan passing through the city becomes involved in the seduction, they do not share the fate of the inhabitants, but are treated as individual idolators, provided they did not halt for thirty days.] ');">²¹</span>

כליל לה' אלהיך אמר ר"ש אמר הקב"ה אם אתם עושין דין בעיר הנדחת מעלה אני עליכם כאילו אתם מעלים עולה כליל לפני

DESTROYING IT UTTERLY, AND ALL THAT IS THEREIN, AND THE CATTLE THEREOF: FROM THIS IT WAS DEDUCED THAT THE PROPERTY OF THE RIGHTEOUS, WHICH IS WITHIN [THE CITY] IS DESTROYED, BUT THAT WHICH IS WITHOUT IS SAVED, WHILST THAT OF THE WICKED, WHETHER WITHIN OR WITHOUT, IS DESTROYED.<span class="x" onmousemove="('comment',' This is deduced from all. This too is followed by 'as it is said', which is also deleted by the Wilna Gaon (and in both cases Rashi's version seems to lack it too), and for the same reason. ');">²²</span> AND THOU SHALT GATHER ALL THE SPOIL THEREOF IN TO THE MIDST OF THE PUBLIC SQUARE THEREOF ETC.<span class="x" onmousemove="('comment',' Ibid. 17. ');">²³</span>

(דברים יג, יז) והיתה תל עולם לא תעשה גנות ופרדסים דברי ר' יוסי הגלילי ר"ע אומר לא תבנה עוד לכמות שהיתה אינה נבנית אבל נעשית היא גנות ופרדסים ולא ידבק בידך מאומה מן החרם שכל זמן שהרשעים בעולם חרון אף בעולם אבדו רשעים מן העולם נסתלק חרון אף מן העולם:

IF IT HAD NO PUBLIC SQUARE, ONE IS MADE FOR IT; IF IT WAS [SITUATED] WITHOUT [THE TOWN], IT IS BROUGHT WITHIN IT,<span class="x" onmousemove="('comment',' [By building a city wall outside it.] ');">²⁴</span> AS IT IS SAID, AND THOU SHALT BURN WITH FIRE THE CITY, AND ALL THE SPOIL THEREOF EVERY WHIT, FOR THE LORD THY GOD.<span class="x" onmousemove="('comment',' Ibid. Hence everything, including the market place, must be within the city. ');">²⁵</span>

<big><strong>גמ׳</strong></big> ת"ר יצאו הן ולא שלוחין אנשים אין אנשים פחות מב' דבר אחר אנשים ולא נשים אנשים ולא קטנים

THE SPOIL THEREOF' IMPLIES, BUT NOT THE SPOIL OF HEAVEN. HENCE IT WAS RULED, THE HOLY OBJECTS THEREIN<span class="x" onmousemove="('comment',' I.e., such objects which, though consecrated, (e.g., for general Temple use as distinct from sacrifices) should be redeemed. ');">²⁶</span> MUST BE REDEEMED; THE TERUMOTH<span class="x" onmousemove="('comment',' V. Glos. ');">²⁷</span>

בני בליעל בנים שפרקו עול שמים מצואריהם מקרבך ולא מן הספר יושבי עירם ולא יושבי עיר אחרת לאמר שצריכין עדים והתראה לכל אחד ואחד

ALLOWED TO ROT; AND THE SECOND TITHE<span class="x" onmousemove="('comment',' This is discussed in the Gemara. ');">²⁸</span> AND THE SACRED WRITINGS HIDDEN.<span class="x" onmousemove="('comment',' I.e., buried, which is the meaning of [H] when used in connection with sacred objects no longer fit for use; v. Meg. 26b on the hiding of a Scroll of the Torah which has mouldered away. It is insufficient merely to put away these objects, viz., the sacred writings and the second tithe, and let them rot (as in the case of terumah), because being available to all, they would probably, in a moment of forgetfulness, be put to some use; whereas terumah was eaten only by the priests, who were very observant. (Tosefoth Yomtob a.l.) S. Krauss in Sanh.-Mak. a.l. remarks that [H] is a general term for withdrawing a Scroll from its public use in the synagogue, and presumably he understands it in the same light here. This meaning, however, is quite unsuited to the context (which deals with the method of destruction to be applied to holy things, which, though not to be burnt, are nevertheless to be disposed of, as is seen in the case of terumah and holy objects), particularly as the word is here applied to both the sacred Writings and the second tithe, and in the case of the latter this interpretation is obviously impossible. ');">²⁹</span>

איתמר ר' יוחנן אמר חולקין עיר אחת לשני שבטים ור"ל אמר אין חולקין עיר אחת לב' שבטים איתיביה ר' יוחנן לר"ל עד שיהו מדיחיה מאותה העיר ומאותו שבט מאי לאו אע"ג דמדיחיה מאותה העיר אי איכא מאותו שבט אין אי לא לא ש"מ חולקין עיר אחת לב' שבטים

A WHOLE-OFFERING FOR THE LORD THY GOD:<span class="x" onmousemove="('comment',' Ibid. [H] (E.V. 'in its entirety') denotes also whole-offering.] ');">³⁰</span> R. SIMEON SAID: THE HOLY ONE, BLESSED BE HE, DECLARED, IF YE EXECUTE JUDGMENT UPON THE SEDUCED CITY, I WILL ASCRIBE MERIT TO YOU AS THOUGH YE HAD SACRIFICED TO ME A WHOLE OFFERING. AND IT SHALL BE A HEAP FOR EVER:<span class="x" onmousemove="('comment',' Ibid. ');">³¹</span>

לא דנפלה ליה בירושה א"נ דיהבוה ניהליה במתנה

[HENCE] IT MAY NOT BE CONVERTED INTO GARDENS AND ORCHARDS: THIS IS THE VIEW OF R. JOSE THE GALILEAN. R. AKIBA MAINTAINED: IT SHALL NOT BE BUILT AGAIN [IMPLIES] THAT IT MAY NOT BE REBUILT AS IT WAS, BUT MAY BE CONVERTED INTO GARDENS AND ORCHARDS. AND THERE SHALL CLEAVE NOUGHT OF THE CURSED THING TO THINE HAND: [THAT THE LORD MAY TURN FROM THE FIERCENESS OF HIS WRATH, AND SHEW THEE MERCY]:<span class="x" onmousemove="('comment',' Ibid. ');">³²</span> AS LONG AS THE WICKED EXIST IN THE WORLD, THERE IS FIERCE ANGER IN THE WORLD; WHEN THE WICKED PERISH FROM THE WORLD, FIERCE ANGER DISAPPEARS FROM THE WORLD.

איתיביה (יהושע כא, טז) ערים תשע מאת שני השבטים האלה מאי לאו ארבע ופלגא מהאי וארבע ופלגא מהאי וש"מ חולקין עיר אחת לב' שבטים לא ארבעה מהאי וחמש מהאי

<b><i>GEMARA</i></b>. Our Rabbis taught: [If thou shalt hear say in one of thy cities… saying,] they have gone out: [this implies,] they, but not their agents.<span class="x" onmousemove="('comment',' I.e., only if the seducers of the same city personally enticed the majority of the city to idolatry. But if a number were enticed by their agents, the law of a condemned city does not apply, the enticed ones being punished as individuals. ');">³³</span> Men: the plural cannot mean less than two.<span class="x" onmousemove="('comment',' If only one person seduced a city, it is not treated as such. ');">³⁴</span>

אי הכי לפרוש פרושי

Another explanation: men, [implies] but not women; men, but not minors. The children of Belial denotes children who have thrown off the Yoke of Heaven from their necks.<span class="x" onmousemove="('comment',' [H] is explained [H] 'without a yoke'.] ');">³⁵</span> From among you, but not from a border town.<span class="x" onmousemove="('comment',' Only a town that is among you can become a condemned city. But a border town, in close proximity to Gentile cities, is not treated as such (v, supra 16b). ');">³⁶</span> The inhabitants of their city — but not the inhabitants of a different city. Saying, [teaches that] witnesses and a formal warning are necessary for each offender. It has been stated: R. Johanan maintained: One city might be divided among two tribes.<span class="x" onmousemove="('comment',' I.e., when Canaan was parcelled out among the tribes, and the boundary line of a tribal portion cut across a town, that town would legally belong to the two tribes. ');">³⁷</span> Resh Lakish said: One city might not be divided among two tribes.<span class="x" onmousemove="('comment',' The whole legally belonging to the tribe the greater part of which fell within its borders. Jerusalem, which belonged partly to Benjamin and partly to Judah, was an exception on this view (Early Tosafoth, Yoma 12a). ');">³⁸</span> R. Johanan asked Resh Lakish: UNLESS THE SEDUCERS ARE OF THAT CITY AND OF THAT TRIBE — surely it means, though the seducers be of that city, yet only if they belong to that tribe too does the law apply, but not otherwise; which proves that a city might be divided among two tribes? — No: such a case is possible if it [a portion of the town] came to them [the seducers] through inheritance,<span class="x" onmousemove="('comment',' Rashi explains: if the seducers, though not of the tribe to which the city belonged, inherited part thereof through a daughter who became heiress of an estate after having married out of her tribe. ');">³⁹</span> or was gifted to them. He [further] objected: nine cities, out of these two tribes.<span class="x" onmousemove="('comment',' Judah and Simeon. Josh. XXI, 16. ');">⁴⁰</span> Surely it means four and a half from each, thus proving that a city might be divided among two tribes. — No: four from one and five from the other. If so, these should be specified.<span class="x" onmousemove="('comment',' Which tribe gave four and which five? ');">⁴¹</span>