Sanhedrin 78

(במדבר כג, ט) ובגוים לא יתחשב

And he [Israel] shall not be reckoned amongst the nations.<span class="x" onmousemove="('comment',' Num. XXIII, 9. ');">¹</span> R. Eleazar opposed [two verses]: It is written, The Lord is good to all,<span class="x" onmousemove="('comment',' Ps. CXLV, 9. ');">²</span>

רבי אלעזר רמי כתיב (תהלים קמה, ט) טוב ה' לכל וכתיב (איכה ג, כה) טוב ה' לקוויו משל לאדם שיש לו פרדס כשהוא משקה משקה את כולו כשהוא עודר אינו עודר אלא טובים שבהם:

but it is also written, The Lord is good unto them that wait for Him!<span class="x" onmousemove="('comment',' Lam. III, 25. ');">³</span> — This may be compared to a man who has an orchard. When he irrigates it, he irrigates the whole; but when he prunes, he prunes only the best [trees].<span class="x" onmousemove="('comment',' The world and all in it was given to all, but only the good are fully cared for. ');">⁴</span>

לפיכך כל א' וא' כו': (מלכים א כב, לו) ויעבר הרנה במחנה א"ר אחא בר חנינא (משלי יא, י) באבוד רשעים רנה באבוד אחאב בן עמרי רנה

THEREFORE EVERY SINGLE PERSON etc. And there went out the song<span class="x" onmousemove="('comment',' [H], E.V. 'cry'. ');">⁵</span> throughout the host:<span class="x" onmousemove="('comment',' I Kings XXII, 36, with reference to Ahab's death at Ramoth in Gilead. ');">⁶</span>

ומי חדי קודשא בריך הוא במפלתן של רשעים הכתיב (דברי הימים ב כ, כא) בצאת לפני החלוץ ואומרים הודו לה' כי לעולם חסדו ואמר רבי יונתן מפני מה לא נאמר בהודאה זו כי טוב לפי שאין הקדוש ברוך הוא שמח במפלתן של רשעים

R. Aha b. Hanina said: [It is the song referred to in the verse.] When the wicked perish, there is song;<span class="x" onmousemove="('comment',' [H] Prov. XI, 10. ');">⁷</span> [thus] when Ahab b. Omri perished there was 'song'. But does the Holy One, blessed be He, rejoice over the downfall of the wicked? Is it not written, [That they should praise] as they went out before the army, and say, Give thanks unto the Lord for His mercy endureth for ever;<span class="x" onmousemove="('comment',' II. Chron. XX, 21, with reference to Jehoshaphat king of Judah, when he went to engage in war with the Ammonites and Moabites. ');">⁸</span>

דאמר ר' שמואל בר נחמן אמר ר' יונתן מאי דכתיב (שמות יד, כ) ולא קרב זה אל זה כל הלילה באותה שעה בקשו מלאכי השרת לומר שירה לפני הקב"ה אמר להן הקב"ה מעשה ידי טובעין בים ואתם אומרים שירה לפני

concerning which R. Jonathan asked: Why are the words, He is good<span class="x" onmousemove="('comment',' [H], as in Ps. CVII, 1. ');">⁹</span> omitted from this expression of thanks? Because the Holy One, blessed be He, does not rejoice in the downfall of the wicked.<span class="x" onmousemove="('comment',' [H], can also be rendered 'it is good'. ');">¹⁰</span>

אמר ר' יוסי בר חנינא הוא אינו שש אבל אחרים משיש דיקא נמי דכתיב (דברים כח, סג) ישיש ולא כתיב ישוש שמע מינה

For R. Samuel b. Nahman said in R. Jonathan's name: What is meant by, And one approached not the other all night?<span class="x" onmousemove="('comment',' Ex. XIV, 20. ');">¹¹</span> In that hour the ministering angels wished to utter the song [of praise]<a rel="footnote" href="#56a_12">¹²</a>

(מלכים א כב, לח) והזונות רחצו וגו' אמר רבי (אליעזר) למרק שתי חזיונות אחת של מיכיהו ואחת של אליהו במיכיהו כתיב (מלכים א כב, כח) אם שוב תשוב בשלום לא דיבר ה' בי באליהו כתיב (מלכים א כא, יט) במקום אשר לקקו הכלבים את דם נבות

before the Holy One, blessed be He, but He rebuked them, saying: My handiwork [the Egyptians] is drowning in the sea; would ye utter song before me!<span class="x" onmousemove="('comment',' The verse is thus taken to mean that one (angel) did not approach the other, calling upon him to join in the Song (Maharsha). ');">¹³</span> — Said R. Jose b. Hanina: He Himself does not rejoice, yet He causes others to rejoice. Scripture supports this too, for it is written, [And it shall come to pass, that as the Lord rejoiced over you to do good&nbsp;… so yasis will the Lord] cause rejoicing [over you by destroying you],<span class="x" onmousemove="('comment',' Deut. XXVIII, 63. [H], in the Hiphil (causative). ');">¹⁴</span>

רבא אמר זונות ממש אחאב איש מצונן היה ועשתה לו איזבל שתי צורי זונות במרכבתו כדי שיראה אותן ויתחמם

and not yasus [so will the Lord rejoice etc.]<a rel="footnote" href="#56a_15">¹⁵</a> This prove it.

(מלכים א כב, לד) ואיש משך בקשת לתומו ויכה ר' אלעזר אמר לפי תומו רבא אמר לתמם שתי חזיונות אחת של מיכיהו ואחת של אליהו:

[And dogs licked his blood] and the harlots washed themselves:<span class="x" onmousemove="('comment',' I Kings XXII, 38. The verse ends, according to the word of the Lord which he spake and R. Eleazar's comment is based on that (Maharsha). ');">¹⁶</span> R. Eleazar said: This was in clear fulfilment of two visions, one of Micaiah, the other of Elijah. In the case of Micaiah it is written, If thou returned at all in peace the Lord hath not spoken by me.<span class="x" onmousemove="('comment',' I Kings XXII, 28. ');">¹⁷</span>

סימן קר"א וזכ"ה באדו"ם: כתיב (מלכים א יח, ג) ויקרא אחאב אל עובדיהו אשר על הבית ועובדיה היה ירא ה' מאד מאי קאמר קרא

In the case of Elijah it is written, In the place where dogs licked the blood of Naboth.<span class="x" onmousemove="('comment',' Ibid. XXI, 19. ');">¹⁸</span> [With reference to the harlots:] Raba said, they were real [pictures of] harlots. Ahab was frigid by nature [passionless], so Jezebel painted pictures of two harlots on his chariot, that he might look upon them and become heated.<span class="x" onmousemove="('comment',' The harlots washed means, therefore, that their pictures were smeared with blood. ');">¹⁹</span>

א"ר יצחק א"ל ביעקב כתיב (בראשית ל, כז) נחשתי ויברכני ה' בגללך ביוסף כתיב (בראשית לט, ה) ויברך ה' את בית המצרי בגלל יוסף ביתא דההוא גברא לא הוה מיבריך שמא לא ירא אלהים אתה יצתה בת קול ואמרה ועובדיה היה ירא את ה' מאד אבל ביתו של אחאב אינו מזומן לברכה

And a certain man drew his bow at a venture<span class="x" onmousemove="('comment',' Lit., 'in his innocence.' ');">²⁰</span> and smote the king of Israel.<span class="x" onmousemove="('comment',' Ibid. verse 34. ');">²¹</span>

א"ר אבא גדול שנאמר בעובדיהו יותר ממה שנאמר באברהם דאילו באברהם לא כתיב מאד ובעובדיהו כתיב מאד

R. Eleazar said: The word means 'without intention'. Raba said: In order to fulfil<span class="x" onmousemove="('comment',' Lit., 'to make perfect.' ');">²²</span> the two visions, that of Micaiah and that of Elijah.

א"ר יצחק מפני מה זכה עובדיהו לנביאות מפני שהחביא מאה נביאים במערה שנאמר (מלכים א יח, ד) ויהי בהכרית איזבל את נביאי ה' ויקח עובדיהו מאה נביאים ויחביאם חמשים איש במערה וגו' מאי שנא חמשים איש א"ר אלעזר מיעקב למד שנאמר (בראשית לב, ט) והיה המחנה הנשאר לפליטה רבי אבהו אמר לפי שאין מערה מחזקת יותר מחמשים

(Mnemonic: <i>He called, merited, to Edom</i>.) It is written, And Ahab called Obadiah who was over the household — Now Obadiah feared the Lord exceedingly.<span class="x" onmousemove="('comment',' I Kings XVIII, 3. ');">²³</span>

(עובדיה א, א) חזון עובדיהו כה אמר ה' אלהים לאדום וגו' מאי שנא עובדיה לאדום

What did he<span class="x" onmousemove="('comment',' So Ms.M. Cur. edd.: 'What does the verse say?' which Rashi explains: What connection have the two facts related in the verse? ');">²⁴</span> say to him? — R. Isaac answered: He spoke thus to him: Of Jacob it is written, I have observed the signs and the Lord hath blessed me [Laban] for thy sake;<span class="x" onmousemove="('comment',' Gen. XXX, 27. ');">²⁵</span>

אמר רבי יצחק אמר הקדוש ברוך הוא יבא עובדיהו הדר בין שני רשעים ולא למד ממעשיהם וינבא על עשו הרשע שדר בין שני צדיקים ולא למד ממעשיהם אמר אפרים מקשאה תלמידו של רבי מאיר משום רבי מאיר עובדיה גר אדומי היה והיינו דאמרי אינשי מיניה וביה אבא ניזיל ביה נרגא

and of Joseph it is written, The Lord blessed the Egyptian's house for Joseph's sake,<span class="x" onmousemove="('comment',' Ibid. XXXIX, 5. ');">²⁶</span> whilst my house<span class="x" onmousemove="('comment',' Lit., 'the house of that man'. ');">²⁷</span>

(שמואל ב ח, ב) ויך את מואב וימדדם בחבל השכב אותם ארצה אמר רבי יוחנן משום רבי שמעון בן יוחי היינו דאמרי אינשי מיניה וביה אבא ליזיל ביה נרגא כי אתא רב דימי אמר ירך מתוכה מסרחת

has not been blessed! Perhaps [it is because] you are not a God-fearing man? Thereupon a Heavenly voice issued and proclaimed, And Obadiah feared the Lord greatly, but the house of Ahab is not fit for a blessing. R. Abba said: Greater [praise] was expressed of Obadiah than Abraham, since of Abraham the word 'greatly' is not used,<span class="x" onmousemove="('comment',' Cf. Gen. XXII, 12. ');">²⁸</span>

(מלכים ב ג, כז) ויקח את בנו הבכור אשר ימלך תחתיו ויעלהו עולה על החומה רב ושמואל חד אמר לשם שמים וחד אמר לשם ע"ז

while of Obadiah it is. R. Isaac said: Why did Obadiah attain<span class="x" onmousemove="('comment',' The Heb. [H] denotes to merit something, and to attain through merit. ');">²⁹</span>

בשלמא למאן דאמר לשם שמים היינו דכתיב (מלכים ב ג, כז) ויהי קצף גדול על ישראל אלא למאן דאמר לשם ע"ז אמאי ויהי קצף

the gift of prophecy? — Because he hid a hundred prophets in caves, as it is written, For it was so when Jezebel cut off the prophets of the Lord that Obadiah took a hundred prophets and hid them, fifty in a cave.<span class="x" onmousemove="('comment',' Kings XVIII, 4. If the one cave was discovered the others might escape. ');">³⁰</span> Why just fifty? — R. Eleazar said: He learnt this lesson from Jacob,<span class="x" onmousemove="('comment',' Who divided his followers into camps. ');">³¹</span>

כדר' יהושע בן לוי דריב"ל רמי כתיב (יחזקאל ה, ז) וכמשפטי הגוים אשר סביבותיכם לא עשיתם וכתיב (יחזקאל יא, יב) וכמשפטי הגוים אשר סביבותיכם עשיתם כמתוקנין שבהם לא עשיתם כמקולקלין שבהם עשיתם

as it is written, 'Then the camp which is left shall escape.<span class="x" onmousemove="('comment',' Gen. XXXII, 9. ');">³²</span> R. Abbahu said: It was because the one cave could not hold more than fifty.

(מלכים ב ג, כז) ויסעו מעליו וישובו לארץ אמר רבי חנינא בר פפא באותה שעה ירדו רשעיהן של ישראל למדריגה התחתונה

'The vision of Obadiah. Thus said the Lord God concerning Edom.<span class="x" onmousemove="('comment',' Obad. I, 1. ');">³³</span> Why particularly Obadiah against Edom? — R. Isaac said: The Holy One, blessed be He, said: Let Obadiah, Who has lived with two wicked persons<span class="x" onmousemove="('comment',' Ahab and Jezebel. ');">³⁴</span>

(מלכים א א, ד) והנערה יפה עד מאד א"ר חנינא בר פפא עדיין לא הגיעה לחצי יופי של שרה דכתיב עד מאד ולא מאד בכלל:

and yet has not taken example by their deeds, come and prophesy against the wicked Esau,<span class="x" onmousemove="('comment',' I.e., Edom; Esau is the 'father' of Edom. ');">³⁵</span> who lived with two righteous persons<span class="x" onmousemove="('comment',' I.e., Isaac and Rebecca. ');">³⁶</span>

<br><br><big><strong>הדרן עלך אחד דיני ממונות</strong></big><br><br>

and yet did not learn from their good deeds. Ephraim Maksha'ah,<span class="x" onmousemove="('comment',' 'The disputant', or 'seller of cucumbers.' ');">³⁷</span> the disciple of R. Meir, said on the authority of R. Meir: Obadiah was an Edomite proselyte: and thus people say, From the very forest itself comes the [handle of the] axe [that fells it].<span class="x" onmousemove="('comment',' I.e., the descendant of Edom was found to be the most suitable person to reprimand them. From this narrative it appears that the Rabbis of the Talmud identified Obadiah, the governor of Ahab's household with the Obadiah of the minor Prophets. [This view is shared also among moderns by Hoffmann and Keil.] ');">³⁸</span> And he [David] smote Moab, and measured them with a line, casting them down to the ground.<span class="x" onmousemove="('comment',' II Sam. VIII, 2. ');">³⁹</span> R. Johanan said on the authority of R. Simeon b. Yohai: Thus the proverb runs, From the very forest itself comes the [handle of the] axe [that fells it].<span class="x" onmousemove="('comment',' David was descended from Ruth the Moabitess. ');">⁴⁰</span> When R. Dimi came [from Palestine] he said [similarly]: The joint putrefies from within. Then he took his eldest son that should have resigned in his stead and offered him for a burnt offering upon the wall.<span class="x" onmousemove="('comment',' II Kings III, 27. ');">⁴¹</span> Rab and Samuel [differ therein:] One said: [He offered him] to God; the other, To a heathen deity. Now, on the view that it was to God, it is correct: hence it is written, And there came great wrath upon Israel.<span class="x" onmousemove="('comment',' Ibid. Because of their failure to show loyalty to God in comparison with the devotion shown by the Moabite King. ');">⁴²</span> But if it be maintained that he was offered to a heathen deity, why, And there was great wrath etc.? — Even as R. Joshua b. Levi [taught]: For R. Joshua b. Levi opposed [two verses]: It is written, Neither have ye done according to the ordinances of the nations that were round about you;<span class="x" onmousemove="('comment',' Ezek. V, 7. ');">⁴³</span> yet it is [elsewhere] written, But ye have done according to the ordinances of the nations that were round about you?<span class="x" onmousemove="('comment',' Ibid. XI, 12. ');">⁴⁴</span> [That means:] Ye did not act as the right minded,<span class="x" onmousemove="('comment',' As, for example, is related of Eglon, king of Moab who, when Ehud said to him: I have a message from God unto thee, (Judges III, 20) arose out of his seat as a sign of respect. ');">⁴⁵</span> but as the corrupt amongst them.<span class="x" onmousemove="('comment',' E.g., in allowing human beings as sacrifices, as did the king of Moab. ');">⁴⁶</span> And they departed from him and returned to the earth.<span class="x" onmousemove="('comment',' Lit., translation of II Kings III, 27; E.V. 'to their land'. ');">⁴⁷</span> R. Hanina b. Papa said: In that hour the wicked of Israel descended to the lowest depths [of depravity].<span class="x" onmousemove="('comment',' Interpreting 'to the earth' in the sense of (moral) degradation. ');">⁴⁸</span> And the damsel was fair, until [she was] exceedingly [so].<span class="x" onmousemove="('comment',' Lit., rendering of I Kings I, 4, with reference to Abishag. ');">⁴⁹</span> R. Hanina b. Papa said: Yet she never attained to half of Sarah's beauty, for it is written, 'until&nbsp;… exceedingly', 'exceedingly' itself not being included.<span class="x" onmousemove="('comment',' 'Until' ([H]) is taken in the sense of 'up to' but not including. I.e., she reached only the point of medium beauty. This Haggadic interpretation is quoted here in order to group together the two sayings of the one teacher. ');">⁵⁰</span>