סנהדרין דף צ

מחלוקת בעוקר הגוף דעבודה זרה, וקיום מקצת וביטול מקצת דעבודה זרה, דרחמנא אמר: ״מן הדרך״ – אפילו מקצת הדרך.

The dispute is with regard to a prophet who prophesies to abolish the essence of the prohibition of idol worship, or a prophet who espouses fulfillment of part of the prohibition and nullification of part of the prohibition of idol worship, asserting that idol worship is permitted in certain circumstances, as the Merciful One says: “And that prophet…shall be put to death; because he has spoken perversion against the Lord…to divert you from the way on which the Lord your God commanded you to walk” (Deuteronomy 13:6). It may be inferred from this verse: If he diverts you even from part of the way. In these cases, Rabbi Shimon holds that he is executed by strangulation, and the Rabbis hold that he is executed by stoning.

אבל עוקר הגוף דשאר מצות, דברי הכל בחנק. וקיום מקצת וביטול מקצת דבשאר מצות, דברי הכל פטור.

But if a prophet abolishes the essence of the rest of the mitzvot, everyone agrees that he is executed by strangulation. And if the prophet espouses fulfillment of part and nullification of part of other mitzvot, everyone agrees that he is exempt from punishment. If a true prophet espouses temporary nullification of a specific mitzva, one must heed his words.

מתיב רב המנונא: ״ללכת״ – זו מצות עשה, ״בה״ – זו מצות לא תעשה. ואי סלקא דעתך בעבודה זרה, עשה בעבודה זרה היכי משכחת לה?

Rav Hamnuna raises an objection from a baraita that interprets the phrase in the verse “to divert you from the way on which the Lord your God commanded you to walk.” “To walk”; this is a reference to a positive mitzva. “On which”; this is a reference to a prohibition. And if it enters your mind that the verse is stated with regard to idol worship, how can you find a positive mitzva relating to idol worship? The Gemara answers: Rav Ḥisda interpreted that the positive mitzva referred to in the verse is: “And you shall smash their altars, and break their pillars, and burn their asherim in fire; and you shall hew down the graven images of their gods; and you shall destroy their name from that place” (Deuteronomy 12:3). A prophet is liable to receive the death penalty if he abolishes this mitzva.

תרגמה רב חסדא: ״ונתצתם״.

רב המנונא אמר: מחלוקת בעוקר הגוף, בין בעבודה זרה בין בשאר מצות, וקיום מקצת וביטול מקצת דעבודה זרה. דרחמנא אמר: ״מן הדרך״, אפילו מקצת הדרך.

Although his objection was resolved, Rav Hamnuna suggests an alternative explanation of the dispute and says: The dispute is with regard to a prophet who prophesies to abolish the essence of a mitzva, whether it is with regard to idol worship or with regard to the rest of the mitzvot; or a prophet who espouses fulfillment of part of the prohibition and nullification of part of the prohibition of idol worship. This is as the Merciful One says: “From the way,” from which it may be inferred: If he diverts you from even part of the way. In these cases, Rabbi Shimon holds that he is executed by strangulation, and the Rabbis hold that he is executed by stoning.

אבל קיום מקצת וביטול מקצת, דבשאר מצות – דברי הכל פטור.

But if the prophet espouses fulfillment of part and nullification of part of other mitzvot, everyone agrees that he is exempt from punishment, as that is within the prophet’s mandate.

תנו רבנן: המתנבא לעקור דבר מן התורה – חייב. לקיים מקצת ולבטל מקצת – רבי שמעון פוטר. ובעבודה זרה, אפילו אומר:

The Sages taught: In the case of one who prophesies to abolish a matter from the Torah, he is deemed a false prophet and is liable to be executed by strangulation. If he prophesies to fulfill part or to nullify part of a matter in the Torah, Rabbi Shimon deems him exempt from execution. And with regard to idol worship, even if he says: Worship it today and tomorrow nullify it, everyone agrees that he is liable.

״היום עיבדוה ולמחר בטלוה״ – דברי הכל חייב.

אביי סבר לה כרב חסדא, ומתרץ לה כרב חסדא. רבא סבר לה כרב המנונא, ומתרץ לה כרב המנונא.

The Gemara comments: Abaye holds in accordance with the opinion of Rav Ḥisda and explains the baraita in accordance with the opinion of Rav Ḥisda. Rava holds in accordance with the opinion of Rav Hamnuna and explains the baraita in accordance with the opinion of Rav Hamnuna.

אביי סבר לה כרב חסדא, ומתרץ לה כרב חסדא: המתנבא לעקור דבר מן התורה – דברי הכל בחנק. לקיים מקצת ולבטל מקצת – רבי שמעון פוטר,

The Gemara elaborates: Abaye holds in accordance with the opinion of Rav Ḥisda and explains the baraita in accordance with the opinion of Rav Ḥisda. In the case of one who prophesies to abolish a matter from the Torah, everyone agrees that he is executed by strangulation. If he prophesies to fulfill part or to nullify part of a Torah law, Rabbi Shimon deems him exempt from execution, and the same is true of the Rabbis, who also hold that he is exempt. And with regard to idol worship, even if he says: Worship it today and nullify it tomorrow, everyone agrees that he is liable to be executed. What form of death penalty is imposed? One Sage, the Rabbis, rules in accordance with what he holds, i.e., stoning, and one Sage, Rabbi Shimon, rules in accordance with what he holds, i.e., strangulation.

והוא הדין לרבנן. ובעבודה זרה, אפילו אמר ״היום עיבדוה ולמחר בטלוה״ – חייב. מר כדאית ליה, ומר כדאית ליה.

רבא סבר לה כרב המנונא, ומתרץ לה כרב המנונא: המתנבא לעקור דבר מן התורה, בין בעבודה זרה בין בשאר מצות – חייב, מר כדאית ליה ומר כדאית ליה.

Rava holds in accordance with the opinion of Rav Hamnuna and explains the baraita in accordance with the opinion of Rav Hamnuna. In the case of one who prophesies to abolish a matter from the Torah, whether it is with regard to idol worship or with regard to the rest of the mitzvot, he is liable to be executed. What form of death penalty is imposed? One Sage, the Rabbis, rules in accordance with what he holds, i.e., stoning, and one Sage, Rabbi Shimon, rules in accordance with what he holds, i.e., strangulation. If he prophesies to fulfill part or to nullify part of a Torah law other than idol worship, Rabbi Shimon deems him exempt from execution, and the same is true of the Rabbis, who also hold that he is exempt. And with regard to idol worship, even if he says: Worship it today and nullify it tomorrow, everyone agrees that he is liable to be executed. What form of death penalty is imposed? One Sage, the Rabbis, rules in accordance with what he holds, i.e., stoning, and one Sage, Rabbi Shimon, rules in accordance with what he holds, i.e., strangulation.

לקיים מקצת ולבטל מקצת בשאר מצות – רבי שמעון פוטר, והוא הדין לרבנן. ובעבודה זרה, אפילו אומר ״היום עיבדוה ולמחר בטלוה״ – חייב,

מר כדאית ליה ומר כדאית ליה.

אמר רבי אבהו אמר רבי יוחנן: בכל, אם יאמר לך נביא ״עבור על דברי תורה״ – שמע לו, חוץ מעבודה זרה, שאפילו מעמיד לך חמה באמצע הרקיע –

Rabbi Abbahu says that Rabbi Yoḥanan says, in summary: With regard to all mitzvot, if a prophet will say to you: Violate matters of Torah on a provisional basis, heed him, except for idol worship, as even if he establishes that he is a bona fide prophet and stops the sun for you in the middle of the sky, do not heed him. It is taught in a baraita that Rabbi Yosei HaGelili says: The Torah ascertained the depth of the mentality of idol worship, the danger that it presents, and the lure of its ideology. Therefore, the Torah ascribed the false prophet with dominion in its regard, recognizing that a false prophet could perform wonders on the basis of idol worship. Therefore, even if the false prophet stops the sun for you in the middle of the sky, do not heed him.

אל תשמע לו. תניא, רבי יוסי הגלילי אומר: הגיעה תורה לסוף דעתה של עבודה זרה, לפיכך נתנה תורה ממשלה בה, שאפילו מעמיד לך חמה באמצע הרקיע –

אל תשמע לו.

תניא, אמר רבי עקיבא: חס ושלום שהקדוש ברוך הוא מעמיד חמה לעוברי רצונו! אלא כגון חנניה בן עזור, שמתחלתו נביא אמת, ולבסוף נביא שקר.

It is taught in a baraita that Rabbi Akiva says: Heaven forfend that the Holy One, Blessed be He, would stop the sun for those who violate His will. A false prophet could never perform an actual miracle. Rather, this warning is relevant only in the case of a prophet, for example, Hananiah, son of Azzur, whose origin was as a true prophet, at which point he could perform miracles; and ultimately, he was a false prophet. Therefore, although he had already been established as a true prophet, once he espouses idol worship, it is clear that he is a false prophet.

וזוממי בת כהן – מנהני מילי? אמר רב אחא בריה דרב איקא: דתניא, רבי יוסי אומר: מה תלמוד לומר ״ועשיתם לו כאשר זמם לעשות לאחיו״?

§ The mishna teaches: And conspiring witnesses who testified that the daughter of a priest and her paramour committed adultery are executed by strangulation. The Gemara asks: From where are these matters derived? Rav Aḥa, son of Rav Ika, says: It is derived as it is taught in a baraita that Rabbi Yosei says: What is the meaning when the verse states with regard to conspiring witnesses: “And you shall do to him as he conspired to do to his brother” (Deuteronomy 19:19)? The verse is formulated in this manner due to the fact that in all cases involving those rendered conspiring witnesses who are mentioned in the Torah, e.g., forbidden relatives, the sentences of their conspiring witnesses and their paramours are similar to their own sentences, and the witnesses are executed by strangulation.

לפי שכל המזוממין שבתורה, זוממיהן ובועליהן כיוצא בהן.

בת כהן היא בשריפה, ואין בועלה בשריפה. זוממין – איני יודע אם לו הוקשו, אם לה הוקשו. כשהוא אומר ״לעשות לאחיו״ – לאחיו ולא לאחותו.

The baraita continues: The daughter of a priest is an exception, as she is executed by burning if she commits adultery, and her paramour is not executed by burning. With regard to conspiring witnesses who testified that they committed adultery, I do not know if the witnesses are likened to the paramour or if they are likened to the daughter of the priest, in terms of punishment. When the verse states with regard to conspiring witnesses: “As he conspired to do to his brother,” one infers: As he conspired to do to his brother, but not as he conspired to do to his sister. The execution of the conspiring witnesses is likened to the execution of the paramour, who is executed by strangulation, and is not likened to the execution of the daughter of the priest, who is executed by burning.

הדרן עלך אלו הן הנחנקין

מתני׳ כל ישראל יש להם חלק לעולם הבא, שנאמר: ״ועמך כלם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר״. ואלו שאין להם חלק לעולם הבא:

MISHNA: All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt.

האומר אין תחיית המתים מן התורה, ואין תורה מן השמים, ואפיקורוס.

רבי עקיבא אומר: אף הקורא בספרים החיצונים, והלוחש על המכה ואומר ״כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה׳ רפאך״. אבא שאול אומר:

Rabbi Akiva says: Also included in the exceptions are one who reads external literature, and one who whispers invocations over a wound and says as an invocation for healing: “Every illness that I placed upon Egypt I will not place upon you, for I am the Lord, your Healer” (Exodus 15:26). By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Abba Shaul says: Also included in the exceptions is one who pronounces the ineffable name of God as it is written, with its letters.

אף ההוגה את השם באותיותיו.

שלשה מלכים וארבעה הדיוטות אין להן חלק לעולם הבא. שלשה מלכים: ירבעם, אחאב, ומנשה. רבי יהודה אומר: מנשה יש לו חלק לעולם הבא,

Three prominent kings mentioned in the Bible and four prominent commoners who are described in the Bible as men of great wisdom have no share in the World-to-Come. The three kings are: Jeroboam, son of Nebat, and Ahab, both of whom were kings of Israel, and Manasseh, king of Judea. Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated concerning Manasseh: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13), indicating that he repented wholeheartedly and effectively. The Rabbis said to Rabbi Yehuda: He regretted his actions, and his repentance was effective to the extent that God restored him to his kingdom, but God did not restore him to his share in life in the World-to-Come. The four commoners are: Balaam, son of Beor; Doeg the Edomite; Ahithophel; and Gehazi.

שנאמר ״ויתפלל אליו וישמע תחנתו וישיבהו ירושלים למלכותו״. אמרו לו: למלכותו השיבו ולא לחיי העולם הבא השיבו. ארבעה הדיוטות: בלעם, ודואג, ואחיתופל, וגחזי.

גמ׳ וכל כך למה? תנא: הוא כפר בתחיית המתים, לפיכך לא יהיה לו חלק בתחיית המתים, שכל מדותיו של הקדוש ברוך הוא מדה כנגד מדה.

GEMARA: And why is one punished to that extent for saying that there is no resurrection of the dead derived from the Torah? The Sages taught in a baraita: He denied the resurrection of the dead; therefore he will not have a share in the resurrection of the dead, as all measures dispensed by the Holy One, Blessed be He, to His people are dispensed measure for measure, i.e., the response is commensurate with the action.

דאמר רבי שמואל בר נחמני אמר רבי יונתן: מניין שכל מדותיו של הקדוש ברוך הוא מדה כנגד מדה? שנאמר: ״ויאמר אלישע שמעו דבר ה׳ [וגו׳] כעת

This is based on that which Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: From where is it derived that all measures dispensed by the Holy One, Blessed be He, are dispensed measure for measure? It is derived from a verse, as it is stated concerning the siege of Jerusalem: “And Elisha said: Hear the word of the Lord; so said the Lord: Tomorrow at this time one se’a of fine flour will be sold for one shekel and two se’a of barley for one shekel in the gate of Samaria” (II Kings 7:1). And it is written: “And the officer on whose hand the king leaned answered the man of God and said: Will the Lord make windows in heaven? Might this thing be? And he said: You shall see it with your eyes, but you shall not eat from there” (II Kings 7:2).

מחר סאה סלת בשקל וסאתים שערים בשקל בשער שמרון״. וכתיב: ״ויען השליש אשר המלך נשען על ידו את איש האלהים ויאמר הנה ה׳ עושה

ארבות בשמים היהיה הדבר הזה ויאמר הנך ראה בעיניך ומשם לא תאכל״.

וכתיב: ״ויהי לו כן וירמסו אתו העם בשער וימת״. ודילמא קללת אלישע גרמה ליה? דאמר רב יהודה אמר רב: קללת חכם,

And it is written: “And it was for him so, and the people trampled him in the gate, and he died” (II Kings 7:20). The Gemara challenges: Perhaps it was the curse of Elisha that caused the officer to die in that manner, not the principle of punishment measure for measure for his lack of belief, as Rav Yehuda says that Rav says: The curse of a Sage, even if baseless, comes to be fulfilled? This is all the more so true concerning the curse of Elisha, which was warranted. The Gemara answers: If so, let the verse write: And they trampled him and he died. What does the term “in the gate” serve to teach? It teaches that he died over matters relating to the gate [sha’ar]. It was for the cynical dismissal of the prophecy of Elisha that the officer voiced at the city gate that he was punished measure for measure and was trampled at the city gate.

אפילו על חנם היא באה. אם כן, לכתוב קרא: ״וירמסוהו וימת״. מאי ״בשער״? על עסקי שער.

אמר רבי יוחנן: מניין לתחיית המתים מן התורה? שנאמר: ״ונתתם ממנו [את] תרומת ה׳ לאהרן הכהן״. וכי אהרן לעולם קיים? והלא לא נכנס לארץ ישראל שנותנין לו תרומה!

§ Rabbi Yoḥanan says: From where is the resurrection of the dead derived from the Torah? It is derived from this verse, as it is stated with regard to teruma of the tithe: “And you shall give the teruma of the Lord to Aaron the priest” (Numbers 18:28). And does Aaron exist forever so that one can fulfill the mitzva by giving him the teruma of the tithe? But is it not so that Aaron did not enter Eretz Yisrael, the only place where the people would give him teruma? Rather, the verse teaches that Aaron is destined to live in the future and the Jewish people will give him teruma. From here it is derived that the resurrection of the dead is from the Torah.

אלא מלמד שעתיד לחיות, וישראל נותנין לו תרומה. מכאן לתחיית המתים מן התורה.

דבי רבי ישמעאל תנא: ״לאהרן״ – כאהרן, מה אהרן חבר – אף בניו חברים.

The school of Rabbi Yishmael taught a different derivation from this verse. From the term “to Aaron” one derives that teruma must be given to a priest like Aaron; just as Aaron is one devoted to the meticulous observance of mitzvot, particularly those relating to ritual purity, teruma, and tithes [ḥaver], so too one gives teruma to his descendants who are ḥaverim.

אמר רבי שמואל בר נחמני אמר רבי יונתן: מניין שאין נותנין תרומה לכהן עם הארץ? שנאמר: ״ויאמר לעם ליושבי ירושלים לתת מנת הכהנים והלוים למען יחזקו בתורת ה׳״.

Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: From where is it derived that one does not give teruma to a priest who is an am ha’aretz? It is derived from a verse, as it is stated: “And he commanded the people who dwelled in Jerusalem to give the portion of the priests and of the Levites, so that they may firmly adhere to the Torah of the Lord” (II Chronicles 31:4). Everyone who firmly adheres to the Torah of the Lord has a portion, and anyone who does not firmly adhere to the Torah of the Lord does not have a portion.

כל המחזיק בתורת ה׳ – יש לו מנת, ושאינו מחזיק בתורת ה׳ – אין לו מנת.

אמר רב אחא בר אדא אמר רב יהודה: כל הנותן תרומה לכהן עם הארץ, כאילו נותנה לפני ארי. מה ארי - ספק דורס ואוכל, ספק אינו דורס ואוכל,

Rav Aḥa bar Adda says that Rav Yehuda says: With regard to anyone who gives teruma to a priest who is an am ha’aretz, it is as though he placed the teruma before a lion. Just as with regard to a lion, there is uncertainty whether it will maul its prey and eat it, and uncertainty whether it will not maul its prey and instead eat it alive, so too, with regard to a priest who is an am ha’aretz to whom one gives teruma, there is uncertainty whether he will eat it in purity, and there is uncertainty whether he will eat it in impurity, thereby violating a prohibition by Torah law.

אף כהן עם הארץ - ספק אוכלה בטהרה, ספק אוכלה בטומאה.

רבי יוחנן אמר: אף גורם לו מיתה, שנאמר ״ומתו בו כי יחללהו״. דבי רבי אליעזר בן יעקב תנא: אף משיאו עון אשמה,

Rabbi Yoḥanan says: One who gives teruma to a priest who is an am ha’aretz even causes the priest’s death, as it is stated with regard to teruma: “And die therefore if they profane it” (Leviticus 22:9). Priests who partake of teruma in a state of ritual impurity profane it and are liable to be punished with death at the hand of Heaven. The school of Rabbi Eliezer ben Ya’akov taught: By giving teruma to a priest who is an am ha’aretz, one also brings upon him a sin of guilt, i.e., a sin that will lead to additional sins, as it is stated: “And so bring upon them a sin of guilt when they eat their sacred items” (Leviticus 22:16).

שנאמר ״והשיאו אותם עון אשמה באכלם את קדשיהם״.

תניא, רבי סימאי אומר: מניין לתחיית המתים מן התורה? שנאמר: ״וגם הקמתי את בריתי אתם לתת להם את ארץ כנען״. ״לכם״ לא נאמר, אלא ״להם״.

§ It is taught in a baraita that Rabbi Simai says: From where is resurrection of the dead derived from the Torah? It is derived from a verse, as it is stated with regard to the Patriarchs: “I have also established My covenant with them to give to them the land of Canaan” (Exodus 6:4). The phrase: To give to you the land of Canaan, is not stated, as the meaning of the verse is not that God fulfilled the covenant with the Patriarchs when he gave the land of Canaan to the children of Israel; rather, it is stated: “To give to them the land of Canaan,” meaning to the Patriarchs themselves. From here is it derived that the resurrection of the dead is from the Torah, as in the future the Patriarchs will come to life and inherit the land.

מכאן לתחיית המתים מן התורה.

(צד״ק ג״ם גש״ם ק״ם סימן) שאלו צדוקים את רבן גמליאל: מניין שהקדוש ברוך הוא מחייה מתים? אמר להם: מן התורה, ומן הנביאים, ומן הכתובים. ולא קיבלו ממנו.

The Gemara records a mnemonic for those cited in the upcoming discussion: Tzadi, dalet, kuf; gimmel, mem; gimmel, shin, mem; kuf, mem. Heretics asked Rabban Gamliel: From where is it derived that the Holy One, Blessed be He, revives the dead? Rabban Gamliel said to them that this matter can be proven from the Torah, from the Prophets, and from Writings, but they did not accept the proofs from him.

מן התורה, דכתיב: ״ויאמר ה׳ אל משה הנך שכב עם אבתיך וקם״. אמרו לו: ודילמא ״וקם העם הזה וזנה״?

The proof from the Torah is as it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise” (Deuteronomy 31:16). The heretics said to him: But perhaps the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, and this people will arise and stray after the foreign gods of the land.”

מן הנביאים, דכתיב: ״יחיו מתיך נבלתי יקומון הקיצו ורננו שכני עפר כי טל אורת טלך וארץ רפאים תפיל״. ודילמא מתים שהחיה יחזקאל?

The proof from the Prophets is as it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead” (Isaiah 26:19). The heretics said to him: But perhaps the prophecy was fulfilled with the dead that Ezekiel revived. No proof may be cited from that verse with regard to any future resurrection.

מן הכתובים, דכתיב: ״וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים״. ודילמא רחושי מרחשן שפוותיה בעלמא? כרבי יוחנן, דאמר רבי יוחנן משום רבי שמעון בן יהוצדק:

The proof from Writings is as it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep” (Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: But perhaps merely their lips will move, in accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a halakha is stated in this world, his lips move in the grave as if repeating the statement cited in his name, as it is stated: “Moving gently the lips of those that sleep.” No proof may be cited from that verse, as it is unrelated to resurrection.

כל מי שנאמרה הלכה בשמו בעולם הזה, שפתותיו דובבות בקבר, שנאמר: ״דובב שפתי ישנים״.

עד שאמר להם מקרא זה: ״אשר נשבע ה׳ לאבתיכם לתת להם״. ״לכם״ לא נאמר, אלא ״להם״. מיכן לתחיית המתים מן התורה.

This exchange continued until Rabban Gamliel stated to them this verse: “That your days may be multiplied, and the days of your children, upon the land that the Lord took an oath to your forefathers to give them” (Deuteronomy 11:21). The phrase: To give you, is not stated; rather, it is stated: “To give them,” to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. From here resurrection of the dead is derived from the Torah.

ויש אומרים: מן המקרא הזה אמר להם, ״ואתם הדבקים בה׳ אלהיכם חיים כלכם היום״. פשיטא דחיים כלכם היום! אלא, אפילו ביום שכל העולם כולם מתים – אתם חיים.

And there are those who say that it is from this following verse that he said to them his ultimate proof: “But you who cleave to the Lord your God every one of you is alive this day” (Deuteronomy 4:4). Wasn’t it obvious with regard to the children of Israel whom God was addressing, that “every one of you is alive this day”? Rather, the meaning of the verse is: Even on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of you will be alive.

מה היום כולכם קיימין, אף לעולם הבא כולכם קיימין.

שאלו רומיים את רבי יהושע בן חנניה: מניין שהקדוש ברוך הוא מחיה מתים, ויודע מה שעתיד להיות? אמר להו: תרווייהו מן המקרא הזה, שנאמר:

The Romans asked Rabbi Yehoshua ben Ḥananya: From where is it derived that the Holy One, Blessed be He, revives the dead, and from where is it derived that He knows what is destined to be? Rabbi Yehoshua ben Ḥananya said to them: Both of those matters are derived from this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray” (Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.

״ויאמר ה׳ אל משה הנך שכב עם אבתיך וקם העם הזה וזנה״.

ודילמא ״וקם העם הזה וזנה״? אמר להו: נקוטו מיהא פלגא בידייכו, דיודע מה שעתיד להיות. איתמר נמי, אמר רבי יוחנן משום רבי שמעון בן יוחאי:

The Romans asked: But perhaps the verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers and this people will arise and go astray after the foreign gods of the land.” Rabbi Yehoshua ben Ḥananya said to them: Take at least a response to half of your question in your hands from that verse, that God knows what is destined to be. The Gemara comments: It was also stated on a similar note by an amora citing a tanna, as Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: From where is it derived that the Holy One, Blessed be He, revives the dead, and from where is it derived that He knows what is destined to be? It is derived from a verse, as it is stated: “Behold, you shall lie with your fathers and arise.”

מניין שהקדוש ברוך הוא מחיה מתים ויודע מה שעתיד להיות? שנאמר ״הנך שכב עם אבתיך וקם וגו׳״.

תניא: אמר רבי אליעזר ברבי יוסי: בדבר זה זייפתי ספרי כותים, שהיו אומרים אין תחיית המתים מן התורה. אמרתי להן: זייפתם תורתכם ולא העליתם בידכם כלום,

It is taught in a baraita that Rabbi Eliezer, son of Rabbi Yosei, says: With this following matter, I refuted the books of the Samaritans, as they would say that there is no source for the resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is no source for the resurrection of the dead from the Torah, and the Torah states: “That soul shall be excised; his iniquity shall be upon him” (Numbers 15:31). You interpret the phrase “that soul shall be excised” to mean that a sinner will be punished with death in this world. If so, with regard to the phrase “his iniquity shall be upon him,” for when is that destined to be? Is it not for the World-to-Come, i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah.

שאתם אומרים אין תחיית המתים מן התורה. הרי הוא אומר ״הכרת תכרת הנפש ההיא עונה בה״. ״הכרת תכרת״ – בעולם הזה, ״עונה בה״ – לאימת? לאו לעולם הבא?

אמר ליה רב פפא לאביי: ולימא להו תרוייהו מ״הכרת תכרת״! אינהו הוו אמרי ליה: דברה תורה כלשון בני אדם.

Rav Pappa said to Abaye: And let Rabbi Eliezer, son of Rabbi Yosei, say to the Samaritans that both of those matters can be derived from the phrase “shall be excised [hikkaret tikkaret].” “Hikkaret” indicates that the sinner is excised from this world, and “tikkaret” indicates that the sinner is excised from the World-to-Come. Abaye answered: Rabbi Eliezer, son of Rabbi Yosei, preferred not to cite proof from the compound verb, because the Samaritans would say: The Torah spoke in the language of people, and the compound verb is merely a stylistic flourish.

כתנאי: ״הכרת תכרת״ – ״הכרת״ בעולם הזה, ״תכרת״ לעולם הבא, דברי רבי עקיבא. אמר לו רבי ישמעאל: והלא כבר נאמר ״את ה׳ הוא מגדף ונכרתה״,

The Gemara notes: These derivations of Rabbi Eliezer and Rav Pappa are parallel to a dispute between tanna’im with regard to “hikkaret tikkaret,” as follows: “Hikkaret” indicates that the sinner is excised in this world, and “tikkaret” indicates that the sinner is excised in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Yishmael said to him: Isn’t it already stated in the previous verse: “That person that blasphemes the Lord, that soul shall be excised [venikhreta]” (Numbers 15:30), and are there three worlds from which the sinner is excised? Rather, from the term “venikhreta” it is derived that the sinner is excised in this world, from “hikkaret” it is derived that the sinner is excised in the World-to-Come, and from the compound verb “hikkaret tikkaret” nothing is derived, as the Torah spoke in the language of people.

וכי שלשה עולמים יש? אלא ״ונכרתה״ בעולם הזה, ״הכרת״ לעולם הבא, ״הכרת תכרת״ – דברה תורה כלשון בני אדם.

בין רבי ישמעאל ובין רבי עקיבא, ״עונה בה״ מאי עבדי ביה? לכדתניא: יכול אפילו עשה תשובה? תלמוד לומר: ״עונה בה״. לא אמרתי אלא בזמן שעונה בה.

The Gemara asks: According to both Rabbi Yishmael and Rabbi Akiva, what do they do with, i.e., what do they derive from, the phrase “His iniquity shall be upon him”? The Gemara answers: That phrase is necessary for that derivation which is taught in a baraita: One might have thought that the sinner is excised even after he repented. Therefore, the verse states: “His iniquity shall be upon him.” God states: I said that the sinner will be excised only when his iniquity remains upon him.

שאלה קליאופטרא מלכתא את רבי מאיר. אמרה: ידענא דחיי שכבי, דכתיב ״ויציצו מעיר כעשב הארץ״. אלא כשהן עומדין, עומדין ערומין או בלבושיהן עומדין? אמר לה: קל וחומר מחיטה.

§ The Gemara relates: Queen Cleopatra asked Rabbi Meir a question. She said: I know that the dead will live, as it is written: “And may they blossom out of the city like grass of the earth” (Psalms 72:16). Just as grass grows, so too, the dead will come to life. But when they arise, will they arise naked or will they arise with their garments? Rabbi Meir said to her: It is derived a fortiori from wheat. If wheat, which is buried naked, meaning that the kernel is sown without the chaff, emerges with several garments of chaff, all the more so will the righteous, who are buried with their garments, arise with their garments.

ומה חיטה שנקברה ערומה יוצאה בכמה לבושין, צדיקים שנקברים בלבושיהן – על אחת כמה וכמה.

אמר ליה קיסר לרבן גמליאל: אמריתו דשכבי חיי. הא הוו עפרא, ועפרא מי קא חיי?!

The Roman emperor said to Rabban Gamliel: You say that the dead will live. Aren’t they dust? And does dust come to life?