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משנה סנהדרי פרק י Mishneh Sanhedrin 10:1 Or 11:1 יהודה אומר ' שלשה מלכי

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משנה סנהדרי פרק י Mishneh Sanhedrin 10:1 Or 11:1 יהודה אומר ' שלשה מלכי משנה סנהדרין פרק י יא( ) משנה א: ( Mishneh Sanhedrin 10:1 or 11:1 ) ) שלשה מלכים וארבעה הדיוטות אין להן חלק לעולם הבא שלשה מלכים ירבעם אחאב ומנשה ר ' יהודה אומר מנשה יש לו חלק לעולם הבא שנאמר ( דברי הימים ב לג) ויתפלל אליו וישמע תחנתו וישיבהו ירושלים למלכותו אמרו לו למלכותו השיבו ולא לחיי העולם הבא השיבו ארבעה הדיוטות בלעם ודואג ואחיתופל וגחזי: THREE KINGS AND FOUR COMMONERS HAVE NO PORTION IN THE WORLD TO COME : THE THREE KINGS ARE JEROBOAM, AHAB, AND MANASSEH. R. JUDAH SAID: MANASSEH HATH A PORTION THEREIN, FOR IT IS WRITTEN, 'AND HE PRAYED UNTO HIM, AND WAS INTREATED OF HIM, AND HE HEARKENED TO HIS SUPPLICATION AND THEY RESTORED HIM TO JERUSALEM, TO HIS KINGDOM. THEY [THE SAGES] ANSWERED HIM: THEY RESTORED HIM TO HIS KINGDOM, BUT NOT TO [HIS PORTION IN] THE WORLD TO COME. FOUR COMMONERS, VIZ., BALAAM, DOEG, AHITOPHEL, AND GEHAZI . תלמוד בבלי , סנהדרין קד .קה-: (Sanhedrin 104b-105a ) ) דורשי רשומות היו אומרים כולן באין לעולם הבא שנאמר ( תהילים ס ) לי גלעד ולי מנשה ואפרים מעוז ראשי יהודה מחוקקי מואב סיר רחצי על אדום אשליך נעלי עלי פלשת התרועעי לי גלעד > ולי מנשה < זה אחאב שנפל ברמות גלעד מנשה כמשמעו אפרים מעוז ראשי זה ירבעם דקאתי מאפרים יהודה מחוקקי זה אחיתופל דקאתי מיהודה מואב סיר רחצי זה גחזי שלקה על עסקי רחיצה על אדום אשליך נעלי זה דואג האדומי עלי פלשת התרועעי אמרו מלאכי השרת לפני הקב" ה רבש" ע אם יבא דוד שהרג את הפלשתי והוריש את בניך גת מה אתה עושה לו אמר להן עלי לעשותן ריעים זה לזה . However , the interpreters of notes said that all of them have a share in the world to come , as it reads [Ps. lx. 9 and 10]: "Mine is Gilead," which means Achab, who fell at Ramoth Gilead. "Menasseh"-- literally, "Ephraim the stronghold of my head," means Jeroboam, who was an outcome of the tribe Ephraim. "Judah are my chiefs," means Achitopel, who was of the tribe of Judah. " Moab my washpot," means Gechazi, who was beaten because of the business of washing. "Upon Edom will I cast my shoe," means Doeg the Edomite. "Philistia, triumph thou but over me." The angels said before the Holy One, blessed be He: Lord of the Universe, if David, who has killed the Philistines, would come before Thee and would complain to that what Doeg and Achitopel shared in the world to come, what wilst Thou say to him? And He answered: It is for me to make them friends. תלמוד בבלי , סנהדרין קז: (Sanhedrin 107b ) ) גחזי דכתיב ( מלכים ב ח) וילך [ ויבא ] אלישע דמשק להיכא אזל אמר רבי יוחנן שהלך להחזיר גחזי בתשובה ולא חזר אמר לו חזור בך אמר לו כך מקובלני ממך החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה מאי עבד איכא דאמרי אבן שואבת תלה לחטאת ירבעם והעמידה בין שמים לארץ ואיכא דאמרי שם חקק בפיה והיתה מכרזת ואומרת אנכי ולא יהיה לך וא" ד רבנן דחה מקמיה שנאמר ( מלכים ב ו) ויאמרו בני הנביאים אל אלישע הנה נא[ ] המקום אשר אנחנו יושבים שם לפניך צר ממנו מכלל דעד השתא לא הוו > פיישי] < ]צר תנו רבנן לעולם תהא שמאל דוחה וימין מקרבת לא כאלישע שדחפו לגחזי בשתי ידים { ולא כיהושע בן פרחיא שדחפו ליש " ו " הנוצרי בשתי ידים } גחזי דכתיב ) מלכים ב ה ( ויאמר נעמן הוא ל וקח ככרים > ויפצר] < ויפרץ ] בו ויצר ככרים כסף וגו ' ויאמר אליו אלישע מאין גחזי ויאמר לא הלך עבדך אנה ואנה ויאמר אליו לא לבי הלך כאשר הפך איש מעל מרכבתו לקראתך העת לקחת את הכסף ולקחת בגדים וזיתים וכרמים וצאן ובקר ועבדים ושפחות ומי שקל כולי האי כסף ובגדים הוא דשקל אמר רבי יצחק באותה שעה היה אלישע יושב ודורש בשמונה שרצים נעמן שר צבא מלך ארם היה מצורע אמרה ליה ההיא רביתא דאישתבאי מארעא ישראל אי אזלת לגבי אלישע מסי לך כי אתא "א ל זיל טבול בירדן א" ל אחוכי קא מחייכת בי אמרי ליה הנהו דהוו בהדיה מאי נפקא לך מינה זיל נ סי אזל וטבל בירדנא ואיתסי אתא אייתי ליה כל הני דנקיט לא צבי לקבולי מיניה גחזי איפטר מקמיה אלישע אזל שקל מאי דשקל ואפקיד כי אתא חזייה אלישע לצרעת דהוה פרחא עילויה רישיה א" ל רשע הגיע עת ליטול שכר שמנה שרצים וצרעת נעמן תדבק בך ובזרעך עד עולם ויצא מלפניו מצורע כשלג ( מלכים ב ז ): וארבעה אנשים היו מצורעים פתח השער אמר ר ' יוחנן גחזי ושלשה בניו { יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל יהושע בן פרחיה ויש" ו לאלכסנדריא של מצרים כי הו ה שלמא שלח לי ' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי ' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה קם אתא ואתרמי לי ' ההוא אושפיזא עבדו לי ' יקרא טובא אמר כמה יפה אכסניא זו אמר לי ' רבי עיניה טרוטות אמר לי ' רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה אתא לקמיה כמה זמנין אמר לי ' קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי לי ' בידיה הוא סבר מידחא דחי לי ' אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעש ות תשובה ואמר מר יש " ו " כישף והסית והדיח את ישראל{ Now about Gechazi. It reads [II Kings, viii. 7]: "And Elisha came to Damascus." What did he do there? Said R. Johanan: He went to make Gechazi repent of his sins. He tried to do so, but he did not want, saying: I have a tradition from thee, that he who sins and causes others to sin, Heaven gives no opportunity to him to repent. But what has he done to cause others to sin? According to some he put a magnet over the casts made by Jeroboam, and they were suspended in the air. And according to others, he engraved a holy name on its mouth, and it heralded: "I am the God," etc. And according to still others, he drove away disciples from Elisha's college, as it reads [ibid. vi. 1]: "Behold now the place where we dwell before thee is too narrow for us." (And this was after the departure of Gechazi, hence it was not narrow when he was there, because he drove away many disciples .) The rabbis taught: Exclusion shall always be with the left hand, and inclusion with the right hand, i.e. , if one is compelled to repudiate someone, he shall do it easy as with his left hand, and at the same time try to admit him again with his right hand. And not as Elisha has done with Gechazi, whom he rejected with both hands, as it reads [II Kings, V. 23, 27]: "And Naaman said, Give thy assent, take two talents. And he urged him. Whence comest thou, Gechazi?" And he said, Thy servant went not hither or thither. And he said unto him, "My mind was not gone when the man turned around from his chariot to meet thee. Is it time to take money, and to take garments, and oliveyards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants?" Hath then Gechazi taken all this? He took only silver and garments. Said R. Itz'hak: At that time Elisha was occupied with the study of the chapter of eight reptiles (the 14th chap. of Tract Sabbath). Naaman, the captain of the king of Syria, was inflicted with leprosy, and his servant girl, who was captured from Israel, told him that if he will go to Elisha he will be cured. And when he came and was told to dip himself in the Jordan, he said: They ridicule me. But the men with him induced him to do so. He followed their advice and he was cured. And he brought all what he had with him to Elisha, but he did not want to accept it from him. Gechazi, however, departed from Elisha, took what he took, and hid it, and when he came before Elisha again he saw that the leprosy was flying over his head. Then he said to him: Has then the time come that you should be rewarded for my studying of the chapter of eight reptiles, as you took from him the value of the eight things mentioned in this passage? And therefore he went out of his presence a leper (as white) as snow. It reads [ibid. vii. 3]: "And there were four leprous men at the entrance of the gate." Said R. Johanan: These were Gechazi and his three sons. There is a Boraitha: The animal impulses of man, a child and a woman, should always be repulsed with the left hand, and at the same time embraced with the right hand. The rabbis taught: Thrice Elisha became sick, etc. (See Middle Gate, p. 229, which is repeated here with the change that the paragraph "until the time of Abraham there was no mark of age," in line 15, reads here after the paragraph, "The rabbis taught," in line 21. See there.) תלמוד בבלי , סנהדרין ק. (Sanhedrin 100a ) ) לוי בר שמואל ורב הונא בר חייא הוו קא מתקני מטפחות ספרי דבי רב יהודה כי מטו מגילת אסתר אמרי הא [ מגילת אסתר ] לא בעי מטפחת אמר להו כי האי גוונא נמי מיחזי כי אפקירותא רב נחמן אמר זה הקורא רבו בשמו דאמר רבי יוחנן מפני מה נענש גיחזי מפני שקרא לרבו בשמו שנאמר ) מלכים ב ח ( ויאמר גחזי אדני המלך זאת האשה וזה בנה אשר החיה אלישע Levi b. Samuel and R. Huna b. Hiyya were repairing the mantles of the Scrolls of R. Judah's college. On coming to the Scroll of Esther, they remarked, ‘O, this Scroll of Esther does not require a mantle.’ Thereupon he reproved them, ‘This too savours of irreverence.’ R.
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