סנהדרין דף קיא

מאי ״אמן״? אמר רבי חנינא: ״אל מלך נאמן״.

What is the meaning of the term amen? Rabbi Ḥanina says: It is an acronym of the words: God, faithful King [El Melekh ne’eman].

״לכן הרחיבה שאול נפשה ופערה פיה לבלי חק״. אמר ריש לקיש: למי שמשייר אפילו חוק אחד. אמר רבי יוחנן: לא ניחא למרייהו דאמרת להו הכי,

§ With regard to the verse: “Therefore, the netherworld has enlarged itself and opened its mouth without measure [livli ḥok]” (Isaiah 5:14), Reish Lakish says: It is referring to one who leaves even one statute [ḥok] unfulfilled; the netherworld expands for him. Rabbi Yoḥanan says: It is not satisfactory to God, their Master, that you said this about them, as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. Rather, even if one learned only one statute, he has a share in the World-to-Come, and “livli ḥok” means one who has learned no statutes at all.

אלא אפילו לא למד אלא חוק אחד.

(שנאמר) ״והיה בכל הארץ נאם ה׳ פי שנים בה יכרתו יגועו והשלישית יותר בה״. אמר ריש לקיש: שלישי של שם. אמר ליה רבי יוחנן:

With regard to that which is stated: “And it shall come to pass that in all the land, says the Lord, two parts shall be excised and die, but the third shall remain in it” (Zechariah 13:8), Reish Lakish says: “The third” means that only one-third of the descendants of Shem, son of Noah, will remain, and everyone else will die. Rabbi Yoḥanan said to Reish Lakish: It is not satisfactory to God, their Master, that you said this about them, that the overwhelming majority of the world will be destroyed. Rather, even as many as one-third of the descendants of Noah, one-third of the population of the world, will remain.

לא ניחא למרייהו דאמרת להו הכי, אלא אפילו שלישי של נח.

״כי אנכי בעלתי בכם ולקחתי אתכם אחד מעיר ושנים ממשפחה״. אמר ריש לקיש: דברים ככתבן. אמר ליה רבי יוחנן: לא ניחא ליה למרייהו דאמרת להו הכי,

With regard to the verse: “For I have taken you to Myself: And I will take out one of a city, and two of a family” (Jeremiah 3:14), Reish Lakish says: The meaning of this statement is as it is written, that only individuals will be spared and the rest will be destroyed. Rabbi Yoḥanan said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed. Likewise, the Gemara relates that Rav Kahana sat before Rav, and sat and said: The meaning of this statement is as it is written. Rav said to him: It is not satisfactory to God, their Master, that you said this about them. Rather, the merit of one from the city causes the entire city to benefit, and the merit of two from a family causes the entire family to benefit and be redeemed.

אלא אחד מעיר מזכה כל העיר כולה, ושנים ממשפחה מזכין כל המשפחה כולה. יתיב רב כהנא קמיה דרב ויתיב וקאמר: דברים ככתבן. אמר ליה רב:

לא ניחא ליה למרייהו דאמרת להו הכי, אלא אחד מעיר מזכה כל העיר, ושנים ממשפחה מזכין כל המשפחה.

חזייה דהוה קא חייף רישיה וסליק ויתיב קמיה דרב. אמר ליה: ״ולא תמצא בארץ החיים״. אמר ליה: מילט קא לייטת לי? אמר ליה: קרא קאמינא,

The Gemara relates that Rav saw that Rav Kahana was washing the hair on his head and then arose and sat before Rav. Rav said to Rav Kahana: “Nor shall it be found in the land of the living [haḥayyim]” (Job 28:13). Rav Kahana thought that Rav addressed that verse to him and he said to Rav: Are you cursing me? Rav said to him: It is a verse that I am saying to remind you that Torah will not be found in one who sustains [meḥayye] himself in an indulgent manner in its study; rather, Torah is acquired through suffering and difficulty.

לא תמצא תורה במי שמחיה עצמו עליה.

תניא: רב סימאי אומר, נאמר: ״ולקחתי אתכם לי לעם״, ונאמר: ״והבאתי אתכם״. מקיש יציאתן ממצרים לביאתן לארץ. מה ביאתן לארץ – שנים מששים ריבוא,

It is taught in a baraita with regard to the few that are destined to be redeemed: Rav Simai says that it is stated: “And I will take you to Me as a people” (Exodus 6:7), and juxtaposed to that verse it is stated: “And I will bring you into the land” (Exodus 6:8). The Torah compares their exodus from Egypt to their entry into the land; just as during their entry into the land only two of six hundred thousand entered the land, as they all died in the wilderness except for Caleb and Joshua, so too, during their exodus from Egypt, in terms of the ratio, only two of six hundred thousand left Egypt and the rest died there. Rava says: And likewise, that will be the situation in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.

אף יציאתן ממצרים – שנים מששים ריבוא. אמר רבא: וכן לימות המשיח, שנאמר: ״וענתה שמה כימי נעוריה וכיום עלותה מארץ מצרים״.

תניא: אמר רבי אלעזר ברבי יוסי, פעם אחת נכנסתי לאלכסנדריא של מצרים. מצאתי זקן אחד ואמר לי: בא ואראך מה עשו אבותי לאבותיך. מהם טבעו בים,

§ It is taught in a baraita that Rabbi Elazar, son of Rabbi Yosei, says: One time I entered Alexandria of Egypt. I found one old man and he said to me: Come and I will show you what my ancestors, the Egyptians, did to your ancestors, the Jewish people. Some of them they drowned in the sea, some of them they killed with the sword, and some of them they crushed in the buildings. And it is over this matter, Moses’ protest of the afflictions suffered by the Jewish people, that Moses, our teacher, was punished, as it is stated: “For since I came to Pharaoh to speak in Your name, he has done evil to this people, neither have You delivered Your people at all” (Exodus 5:23).

מהם הרגו בחרב, מהם מעכו בבנין. ועל דבר זה נענש משה רבינו, שנאמר: ״ומאז באתי אל פרעה לדבר בשמך הרע לעם הזה״.

אמר לו הקדוש ברוך הוא: חבל על דאבדין ולא משתכחין. הרי כמה פעמים נגליתי על אברהם יצחק ויעקב באל שדי, ולא הרהרו על מדותי,

The Holy One, Blessed be He, said to Moses: Woe over those who are gone and are no longer found; as several times I revealed Myself to Abraham, Isaac, and Jacob as God Almighty [El Shaddai] and they did not question My attributes, and did not say to Me: What is Your name? I said to Abraham: “Arise, walk through the land in the length of it and in the breadth of it; for unto you I will give it” (Genesis 13:17). Ultimately, he sought a place to bury Sarah and did not find one until he purchased it for four hundred silver shekels, and he did not question My attributes and did not protest that I failed to fulfill My promise to give him the land.

ולא אמרו לי ״מה שמך״. אמרתי לאברהם ״קום התהלך בארץ לארכה ולרחבה כי לך אתננה״. בקש מקום לקבור את שרה ולא מצא, עד שקנה בארבע מאות שקל כסף,

ולא הרהר על מדותי.

אמרתי ליצחק: ״גור בארץ הזאת ואהיה עמך ואברכך״. בקשו עבדיו מים לשתות ולא מצאו, עד שעשו מריבה, שנאמר: ״ויריבו רעי גרר עם רעי יצחק לאמר לנו המים״.

I said to Isaac: “Sojourn in this land, and I will be with you and will bless you” (Genesis 26:3). His servants sought water to drink and they did not find it until they started a quarrel, as it is stated: “And the herdsmen of Gerar quarreled with Isaac’s herdsmen saying: The water is ours” (Genesis 26:20), and he did not question My attributes.

ולא הרהר אחר מדותי.

אמרתי ליעקב: ״הארץ אשר אתה שכב עליה לך אתננה״. ביקש מקום לנטוע אהלו, ולא מצא, עד שקנה במאה קשיטה, ולא הרהר אחר מדותי, ולא אמרו לי: ״מה שמך״,

I said to Jacob: “The land upon which you lie, to you I will give it” (Genesis 28:13). He sought a place to pitch his tent and he did not find one until he purchased it for one hundred coins, and he did not question My attributes, and did not say to Me: What is Your name? And you, Moses, ask Me: What is Your name, initially, after witnessing My greatness more than they ever did. And now you say to Me: “Neither have You delivered Your people” (Exodus 5:23). The verse then states: “Now shall you see what I will do to Pharaoh” (Exodus 6:1). One can infer: The war with Pharaoh and his downfall you shall see, but you will not see the war with the thirty-one kings in Eretz Yisrael, as you will not be privileged to conquer Eretz Yisrael for the Jewish people.

ואתה אמרת לי: ״מה שמך״ בתחלה, ועכשיו אתה אומר לי: ״והצל לא הצלת את עמך״. ״עתה תראה את אשר אעשה לפרעה״. במלחמת פרעה אתה רואה,

ואי אתה רואה במלחמת שלשים ואחד מלכים.

״וימהר משה ויקד ארצה וישתחו״. מה ראה משה?

§ With regard to the verse: “And the Lord passed before him and proclaimed: The Lord, the Lord, compassionate and gracious God, slow to anger, abounding in loving-kindness and truth, extending loving-kindness to thousands of generations…and Moses made haste and bowed his head toward the earth and prostrated himself” (Exodus 34:6–8), the Gemara asks: What did Moses see in these attributes that caused him to hastily prostrate himself?

רבי חנינא בן גמלא אמר: ״ארך אפים״ ראה, ורבנן אמרי: ״אמת״ ראה. תניא כמאן דאמר ״ארך אפים״ ראה, דתניא: כשעלה משה למרום מצאו להקדוש ברוך הוא

Rabbi Ḥanina ben Gamla says: He saw the attribute of slow to anger; and the Rabbis say: He saw the attribute of truth. It is taught in a baraita in accordance with the opinion of the one who said: He saw the attribute of slow to anger, as it is taught in a baraita: When Moses ascended on high, he discovered the Holy One, Blessed be He, sitting and writing: Slow to anger. Moses said before Him: Master of the Universe, is Your attribute of slow to anger only to be used for the righteous? God said to him: It is an attribute even for the wicked. Moses said to Him: Let the wicked be doomed. God said to him: Now, you will see that you will need this, as ultimately you will reconsider that statement.

שיושב וכותב ״ארך אפים״. אמר לפניו: רבונו של עולם, ״ארך אפים״ לצדיקים? אמר לו: ״אף לרשעים״. אמר ליה: רשעים יאבדו! אמר ליה: השתא חזית (מאי) דמבעי לך.

כשחטאו ישראל, אמר לו: לא כך אמרת לי ״ארך אפים לצדיקים״?

When the Jewish people sinned in the sin of the spies and Moses asked God to forgive them, the Holy One, Blessed be He, said to Moses: Didn’t you say to Me that the attribute of slow to anger is for the righteous alone? They are not worthy of atonement.

אמר לפניו: רבונו של עולם, ולא כך אמרת לי: ״אף לרשעים״? והיינו דכתיב: ״ועתה יגדל נא כח ה׳ כאשר דברת לאמר״.

Moses said before Him: Master of the Universe, and isn’t this what You said to me: It is an attribute even for the wicked? And that is the meaning of that which is written: “And now, I pray You, let the power of my Lord be great, as You have spoken, saying” (Numbers 14:17). Moses was repeating God’s promise with regard to His employment of the attribute of slow to anger.

רבי חגא הוה סליק ואזיל בדרגא דבי רבה בר שילא. שמעיה לההוא ינוקא דאמר: ״עדתיך נאמנו מאד לביתך נאוה קדש ה׳ לארך ימים״,

The Gemara relates: Rabbi Ḥagga was walking up the stairs in the school of Rabba bar Sheila. He heard a certain child who said: “Your testimonies are very sure; sanctity becomes Your house, Lord, for the length of days” (Psalms 93:5). The phrase “length of days” is a reference to the attribute of slow to anger. And juxtaposed to it is the phrase: “A prayer of Moses” (Psalms 90:1), indicating that this chapter was also stated by Moses our teacher. Upon hearing those verses, Rabbi Ḥagga said: Conclude from it that it was the attribute of slow to anger that Moses saw.

וסמיך ליה ״תפלה למשה וגו׳״. אמר: שמע מינה ארך אפים ראה.

אמר רבי אלעזר אמר רבי חנינא: עתיד הקדוש ברוך הוא להיות עטרה בראש כל צדיק וצדיק, שנאמר: ״ביום ההוא יהיה ה׳ צבאות לעטרת צבי

§ Rabbi Elazar says that Rabbi Ḥanina says: The Holy One, Blessed be He, is destined to be a crown on the head of each and every righteous person, as it is stated: “In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the remnant of His people” (Isaiah 28:5). What is the meaning of the phrase: “For a crown of glory, and for a diadem of beauty”? It means: A crown for those who perform His will and a diadem for those who await His salvation. One might have thought that this extends to everyone in those categories. Therefore, the verse states: “Unto the remnant of His people,” meaning that God will be a crown and a diadem to one who humbly establishes himself like a remnant, and does not conduct himself with self-importance.

ולצפירת תפארה לשאר עמו וגו׳״. מאי ״לעטרת צבי ולצפירת תפארה״? לעושים רצונו ומצפים לישועתו. יכול לכל? תלמוד לומר: ״לשאר עמו״ – למי שמשים עצמו כשירים.

״ולרוח משפט ליושב על המשפט ולגבורה משיבי מלחמה שערה״. ״ולרוח משפט״ – זה הרודה את יצרו, ״וליושב על המשפט״ – זה הדן דין אמת לאמיתו,

The Gemara interprets a verse in Isaiah. “And for a spirit of justice to him that sits in judgment and for strength to them who retaliate in battle to the gate” (Isaiah 28:6). “And for a spirit of justice”; this is referring to one who subdues his evil inclination and prevents himself from sinning. “To him that sits in judgment”; this is referring to one who judges a true judgment truthfully. “And for strength”; this is referring to one who overcomes his evil inclination. “Them who retaliate in battle”; this is referring to one who gives and takes and engages in the battle, i.e., in the discourse of Torah. “To the gate” is referring to those Torah scholars who arrive early and remain late within the gates of synagogues and study halls.

״ולגבורה״ – זה המתגבר ביצרו, ״משיבי מלחמה״ – זה שנושא ונותן במלחמתה של תורה, ״שערה״ – אלו שמשכימין ומעריבין בבתי כנסיות ובתי מדרשות.

אמרה מדת הדין לפני הקדוש ברוך הוא: רבונו של עולם, מה נשתנו אלו מאלו? אמר לה: ״וגם אלה ביין שגו ובשכר תעו [וגו׳] פקו פליליה״.

The attribute of justice said before the Holy One, Blessed be He: Master of the Universe, how do these people, who possess these qualities, differ from those who engage in Torah study but lack these qualities? God said to the attribute of justice that those others do not receive the crown and diadem because: “These also reel through wine, and stagger through strong drink…they stumble [paku] in judgment [peliliyya]” (Isaiah 28:7). And puka in this context is referring to nothing other than Gehenna, as it is stated: “That this shall not be a cause of stumbling [puka] for you” (I Samuel 25:31). And the term of pelila in the verse in Isaiah is referring to nothing other than judges, as it is stated: “And he shall pay as the judges [biflilim] determine” (Exodus 21:22). Those who lack the qualities listed in the previous verses are not worthy of the aforementioned reward.

ואין פוקה אלא גיהנם, שנאמר: ״לא תהיה זאת לך לפוקה״. ואין פלילה אלא דיינין, שנאמר: ״ונתן בפללים״.

מתני׳ אנשי עיר הנדחת אין להם חלק לעולם הבא, שנאמר: ״יצאו אנשים בני בליעל מקרבך וידיחו את ישבי עירם לאמר״.

MISHNA: The residents of an idolatrous city have no share in the World-to-Come, as it is stated: “Certain men, wicked persons, are gone out from your midst, and have subverted the inhabitants of their city, saying: Let us go and let us worship other gods” (Deuteronomy 13:14). And idol worshippers are not executed as residents of an idolatrous city unless its subverters are from that city and from that tribe, and unless most of the inhabitants of the city are subverted, and unless men subvert the inhabitants of the city. If it occurs that women or children subvert the inhabitants of the city, or that a minority of the inhabitants of the city were subverted, or that its subverters were from outside the city and were neither residents of that city nor members of that tribe, these idol worshippers are judged as individuals. And to judge the inhabitants of a city one requires two witnesses and forewarning for each and every one who engaged in idol worship.

ואינן נהרגים עד שיהיו מדיחיה מאותה העיר ומאותו השבט, ועד שיודח רובה, ועד שידיחוה אנשים. הדיחוה נשים וקטנים, או שהודח מיעוטה,

או שהיו מדיחיה חוצה לה – הרי אלו כיחידים, וצריכין שני עדים והתראה לכל אחד ואחד.

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

This is a stringency with regard to individuals who worship idols that is more stringent than the halakha with regard to multitudes who worship idols: As the individuals who worship idols are executed by stoning; therefore, since there is a stringency with regard to their mode of execution, their property is spared and is inherited by their heirs. And the multitudes are executed by the sword; therefore, since there is a leniency with regard to their mode of execution, their property is eliminated.

״הכה תכה את ישבי העיר הזאת לפי חרב״. החמרת והגמלת העוברת ממקום למקום, הרי אלו מצילין אותה.

From the verse: “You shall smite the inhabitants of that city with the edge of the sword” (Deuteronomy 13:16), it is derived that the caravan of donkeys and the caravan of camels that move from place to place, these donkey or camel drivers save the city. If they were residing in the city for a period, they could join the minority of permanent residents who were not subverted to idol worship in order to create a majority and prevent the destruction of the city and its contents.

שנאמר ״החרם אתה ואת כל אשר בה ואת בהמתה לפי חרב״, מכאן אמרו: נכסי צדיקים שבתוכה – אובדין, שבחוצה לה – פליטין. ושל רשעים,

It is stated: “Destroy it utterly, and all that is in it and its animals, with the edge of the sword” (Deuteronomy 13:16). From here, the Sages stated: The property of the righteous, who did not engage in idol worship, that is inside the city is destroyed with the rest of the city and its contents; but the property of the righteous that is outside the city is spared. And the property of the wicked, whether it is inside the city or whether it is outside the city, these items are destroyed.

בין שבתוכה בין שבחוצה לה – הרי אלו אובדין.

שנאמר, ״ואת כל שללה תקבץ אל תוך רחבה וגו׳״, אם אין לה רחוב, עושין לה רחוב. היתה רחבה חוצה לה, כונסין אותה לתוכה.

It is stated: “And you shall gather all of its spoils into the midst of its square” (Deuteronomy 13:17). If the city has no square, one creates a square for the city in order to fulfill the mitzva as it is written. If there was a square outside of the city, they bring it inside the city by expanding the city wall to include the square.

שנאמר ״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.

It is stated in the continuation of the verse: “And you shall burn it with fire, both the city and all its spoils, entirely for the Lord your God.” The mishna infers: “Its spoils,” but not the spoils of Heaven. From here the Sages stated: The consecrated property in it, which was no longer the property of its inhabitants, must be redeemed, and terumot are neither eaten nor burned; rather they must be left to decay. And second tithe and sacred scrolls that were in the city must be interred.

״כליל לה׳ אלהיך״, אמר רבי שמעון: אמר הקדוש ברוך הוא, אם אתם עושין דין בעיר הנדחת, מעלה אני עליכם כאילו אתם מעלים עולה כליל לפני.

With regard to the phrase: “Entirely [kalil] for the Lord your God,” Rabbi Shimon says: The Holy One, Blessed be He, says: If you implement judgment on an idolatrous city, I ascribe you credit as though you have sacrificed an entirely [kalil] burnt offering before Me.

״והיתה תל עולם״ – לא תעשה גנות ופרדסים, דברי רבי יוסי הגלילי. רבי עקיבא אומר: ״לא תבנה עוד״ – לכמות שהיתה אינה נבנית, אבל נעשית היא גנות ופרדסים.

It is written: “And it shall be a heap forever” (Deuteronomy 13:17), meaning: The idolatrous city shall not be converted even into gardens and orchards; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: From the end of that verse: “It shall not be built again,” it is derived: To restore it to the way it was before destruction, it may not be built; but it may be converted into gardens and orchards. The next verse states: “And there shall cleave nothing of that which was devoted to your hand” (Deuteronomy 13:18). This teaches that as long as the wicked exist in the world, there is wrath in the world; once the wicked are eliminated from the world, wrath leaves the world.

״ולא ידבק בידך מאומה מן החרם״ – שכל זמן שהרשעים בעולם, חרון אף בעולם; אבדו רשעים מן העולם, נסתלק חרון אף מן העולם.

גמ׳ תנו רבנן: ״יצאו״ – הן, ולא שלוחין. ״אנשים״ – אין אנשים פחות משנים. דבר אחר: ״אנשים״ – ולא נשים, ״אנשים״ – ולא קטנים.

GEMARA: The Sages taught an interpretation of the verse: “Certain men, wicked persons, are gone out from your midst, and have subverted the inhabitants of their city saying: Let us go and let us worship other gods that you have not known” (Deuteronomy 13:14). From the term “are gone out” it is derived that these halakhot apply only if they, the subverters themselves, subverted the residents, but not agents whom they designated to subvert. From the term “men” it is derived that men in the plural means no less than two. Alternatively, it is derived: Men, but not women; men, but not children.

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

The phrase “wicked persons [benei veliyya’al]” is an abbreviation of banim beli ol, meaning: Sons who have cast off the yoke of Heaven from their necks. From the term “from your midst” it is derived that these halakhot apply only to a city located in the center of the country, but not to a city located on the border. From the phrase “inhabitants of their city” it is inferred: But not inhabitants of another city. The term “saying” alludes to the halakha that in order to convict them one requires witnesses and forewarning for each and every one who worshipped idols.

איתמר, רבי יוחנן אמר: חולקין עיר אחת לשני שבטים; וריש לקיש אמר: אין חולקין עיר אחת לשני שבטים. איתיביה רבי יוחנן לריש לקיש:

It was stated that there is an amoraic dispute. Rabbi Yoḥanan says: One divides one city into the tribal territory of two tribes; and Reish Lakish says: One does not divide one city into the tribal territory of two tribes. Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from the mishna, which states: Unless its subverters are from that city and from that tribe; what, is it not that although its subverters are from that city, if they are from that tribe, yes, they render the city an idolatrous city, and if not, no, they do not render the city an idolatrous city? Conclude from it: One divides one city into the tribal territory of two tribes, as otherwise, by definition, a resident of that city is a member of that tribe.

עד שיהו מדיחיה מאותה העיר ומאותו שבט – מאי לאו, אף על גב דמדיחיה מאותה העיר, אי איכא מאותו שבט – אין, אי לא – לא? שמע מינה:

חולקין עיר אחת לשני שבטים!

לא, דנפלה ליה בירושה. אי נמי, דיהבוה ניהליה במתנה.

The Gemara rejects that proof: No, even if a city is not divided between two tribes, the scenario in the mishna is possible in a case where the property in the city fell to him as an inheritance from the family of his mother, who was from a different tribe. Alternatively, it is possible in a case where they gave him that property as a gift.

איתיביה: ״ערים תשע מאת שני השבטים האלה״. מאי לאו: ארבע ופלגא מהאי, וארבע ופלגא מהאי? ושמע מינה: חולקין עיר אחת לשני שבטים! לא, ארבע מהאי וחמש מהאי.

Rabbi Yoḥanan raised an objection to the opinion of Reish Lakish from a verse written with regard to the cities designated for the Levites: “Nine cities from those two tribes” (Joshua 21:16). What, is it not that those nine cities were equally divided; four-and-a-half from this tribe, and four-and-a-half from that tribe, and conclude from it that one divides one city into the tribal territory of two tribes? The Gemara rejects that proof: No, those nine cities were divided in this manner: Four cities from this tribe and five cities from that tribe.

אי הכי, לפרוש פרושי!

The Gemara asks: If so, let the verse state explicitly from which tribe the additional city was taken.