4. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •heresy, rabbinic judaism, authority as unbroken chain from moses Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 539| 107b. בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים וכתיב (שמואל ב ה, ה) בחברון מלך על יהודה שבע שנים וששה חדשים וגו' והני ששה חדשים לא קחשיב ש"מ נצטרע,אמר לפניו רבש"ע מחול לי על אותו עון מחול לך (תהלים פו, יז) עשה עמי אות לטובה ויראו שונאי ויבושו כי אתה ה' עזרתני ונחמתני א"ל בחייך איני מודיע אבל אני מודיע בחיי שלמה בנך,בשעה שבנה שלמה את בית המקדש ביקש להכניס ארון לבית קדשי הקדשים דבקו שערים זה בזה אמר עשרים וארבעה רננות ולא נענה אמר (תהלים כד, ז) שאו שערים ראשיכם והנשאו פתחי עולם ויבא מלך הכבוד מי זה מלך הכבוד ה' עזוז וגבור ה' גבור מלחמה ונאמר (תהלים כד, ט) שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד וגו' ולא נענה,כיון שאמר (דברי הימים ב ו, מב) ה' אלהים אל תשב פני משיחך זכרה לחסדי דויד עבדך מיד נענה באותה שעה נהפכו פני שונאי דוד כשולי קדירה וידעו כל ישראל שמחל לו הקב"ה על אותו העון,גחזי דכתיב וילך אלישע דמשק להיכא אזל א"ר 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, א) 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 כרבי יהושע בן פרחיה שדחפו ליש"ו בשתי ידים],גחזי דכתיב (מלכים ב ה, כג) ויאמר נעמן הואל 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 נסי 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, ג) וארבעה אנשים היו מצורעים פתח השער אמר ר' יוחנן גחזי ושלשה בניו,[הוספה מחסרונות הש"ס: רבי יהושע בן פרחיה מאי הוא כדקטלינהו ינאי מלכא לרבנן אזל רבי יהושע בן פרחיה ויש"ו לאלכסנדריא של מצרים כי הוה שלמא שלח לי' שמעון בן שטח מני ירושלים עיר הקודש ליכי אלכסנדרי' של מצרים אחותי בעלי שרוי בתוכך ואנכי יושבת שוממה,קם אתא ואתרמי ליה ההוא אושפיזא עבדו ליה יקרא טובא אמר כמה יפה אכסניא זו אמר ליה רבי עיניה טרוטות אמר ליה רשע בכך אתה עוסק אפיק ארבע מאה שיפורי ושמתיה,אתא לקמיה כמה זמנין אמר ליה קבלן לא הוי קא משגח ביה יומא חד הוה קא קרי קריאת שמע אתא לקמיה סבר לקבולי אחוי ליה בידיה הוא סבר מידחא דחי ליה אזל זקף לבינתא והשתחוה לה אמר ליה הדר בך אמר ליה כך מקובלני ממך כל החוטא ומחטיא את הרבים אין מספיקין בידו לעשות תשובה ואמר מר יש"ו כישף והסית והדיח את ישראל:],תניא א"ר שמעון בן אלעזר יצר תינוק ואשה תהא שמאל דוחה וימין מקרבת,ת"ר ג' חלאים חלה אלישע אחד שגירה דובים בתינוקות ואחד שדחפו לגחזי בשתי ידים ואחד שמת בו [שנא' (מלכים ב יג, יד) ואלישע חלה את חליו וגו'],עד אברהם לא היה זקנה כל דחזי לאברהם אמר האי יצחק כל דחזי ליצחק אמר האי אברהם בעא אברהם רחמי דליהוי ליה זקנה שנאמר (בראשית כד, א) ואברהם זקן בא בימים עד יעקב לא הוה חולשא בעא רחמי והוה חולשא שנאמר (בראשית מח, א) ויאמר ליוסף הנה אביך חולה עד אלישע לא הוה איניש חליש דמיתפח ואתא אלישע ובעא רחמי ואיתפח שנא' (מלכים ב יג, יד) ואלישע חלה את חליו אשר ימות בו:, big strongמתני׳ /strong /big דור המבול אין להם חלק לעוה"ב ואין עומדין בדין שנא' (בראשית ו, ג) לא ידון רוחי באדם לעולם לא דין ולא רוח דור הפלגה אין להם חלק לעולם הבא שנאמר (בראשית יא, ח) ויפץ ה' אותם משם על פני כל הארץ (וכתיב ומשם הפיצם) ויפץ ה' אותם בעוה"ז ומשם הפיצם ה' לעולם הבא אנשי סדום אין להם חלק לעולם הבא שנא' (בראשית יג, יג) ואנשי סדום רעים וחטאים לה' מאד רעים בעולם הזה וחטאים לעולם הבא אבל עומדין בדין,ר' נחמיה אומר אלו ואלו אין עומדין בדין שנאמר (תהלים א, ה) על כן לא יקומו | 107b. b in Hebron he reigned seven years, and in Jerusalem he reigned thirty-three years” /b (I Kings 2:11). b And it is written: “In Hebron he reigned over Judah seven years and six months /b and in Jerusalem he reigned for thirty-three years over all Israel and Judah” (II Samuel 5:5). b And those six months, /b the prophet b did not tally /b them as part of the forty years of King David’s reign. b Conclude from it /b that there were six months that he was not considered king because he b was afflicted with leprosy. /b ,David b said before Him /b after this: b Master of the Universe, pardon me for this sin. /b God said to him: b It is forgiven for you. /b David requested: b “Perform on my behalf a sign for good, that they that hate me may see it and be put to shame” /b (Psalms 86:17); show me a sign in my lifetime so that everyone will know that You have forgiven me. God b said to him: In your lifetime I will not make /b it b known /b that you were forgiven, b but I will make /b it b known in the lifetime of your son, Solomon. /b ,The Gemara explains: b When Solomon built the Temple /b and b sought to bring the Ark into the Holy of Holies, /b the b gates clung together /b and could not be opened. Solomon b uttered twenty-four songs /b of praise, b and /b his prayer b was not answered. He said: “Lift up your heads, you gates, and be you lifted up, you everlasting doors, that the King of glory may come in. Who is the King of glory? The Lord strong and mighty, the Lord mighty in battle” /b (Psalms 24:7–8). b And it is stated: “Lift up your heads, you gates, yea, lift them up, you everlasting doors, that the King of glory may come in. /b Who then is the King of glory? The Lord of hosts; He is the King of glory. Selah” (Psalms 24:9–10), b and he was not answered. /b , b Once he said: “O Lord God, turn not away the face of Your anointed; remember the good deeds of David Your servant” /b (II Chronicles 6:42), b he was immediately answered, /b and the gates opened (II Chronicles 7:1). b At that moment, the faces of all of David’s enemies turned /b dark b like the /b charred b bottom of a pot. And all of the Jewish people knew that the Holy One, Blessed be He, had forgiven him for that sin, /b as it was only by David’s merit that Solomon’s prayer was answered.,§ The mishna states that b Gehazi, /b the attendant of Elisha, has no share in the World-to-Come. The Gemara explains that this is b as it is written: And Elisha went to Damascus /b (see II Kings 8:7). b Where did he go, /b and for what purpose? b Rabbi Yoḥa says: He went to cause Gehazi to repent, but he did not repent. /b Elisha b said to him: Repent. /b Gehazi b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. /b , b What did he do /b that caused the masses to sin? b There are /b those b who say /b that b he hung a magnetic rock on Jeroboam’s sin, /b i.e., on the golden calf that Jeroboam established as an idol, so that b he suspended it between heaven and earth, /b i.e., he caused it to hover above the ground. This seemingly miraculous occurrence caused the people to worship it even more devoutly than before. b And there are /b those b who say: He engraved /b the sacred b name /b of God b on its mouth, and it would declare and say: “I am /b the Lord your God” (Exodus 20:2), b and: “You shall not have /b other gods” (Exodus 20:3). The idol would quote the two prohibitions from the Ten Commandments that prohibit idol worship, causing the people to worship it even more devoutly than before., b And there are /b those b who say: /b Gehazi b pushed the Sages /b away b from /b coming b before him, /b i.e., he prevented them from learning from Elisha, b as it is stated: “And the sons of the prophets said to Elisha, behold this place where we are staying before you is too cramped for us” /b (II Kings 6:1). It may be derived b by inference that until now they were not numerous /b and the place was not b cramped /b for them, as Gehazi would turn people away., b The Sages taught: Always have the left /b hand b drive /b sinners b away and the right draw /b them b near, /b so that the sinner will not totally despair of atonement. This is b unlike Elisha, who pushed away Gehazi with his two hands /b and caused him to lose his share in the World-to-Come, b and unlike Yehoshua ben Peraḥya, who pushed away Jesus the Nazarene with his two hands. /b ,Elisha drove b Gehazi /b away, b as it is written: “And Naaman said: Be content, take two talents. And he urged him, and bound two talents of silver /b in two bags, with two changes of garments” (II Kings 5:23). Naaman offered Gehazi payment for the help Elisha had given him. The verse states: b “And Elisha said to him: Where from, Gehazi? And he said: Your servant went nowhere at all. And he said to him: Went not my heart with you, when the man turned back from his chariot to meet you? Is it the time to receive silver and to receive garments, and olive groves, and vineyards, and sheep and cattle, and menservants and maidservants?” /b (II Kings 5:25–26). The Gemara asks: b And did /b Gehazi b take all that? It is /b merely b silver and garments that he took. /b , b Rabbi Yitzḥak says: /b This was the incident involving Gehazi: b At that moment, Elisha was sitting and teaching /b the i halakhot /i of the b eight /b impure b creeping animals. /b Now b Naaman, the general of the army of Aram, was a leper. A certain young Jewish woman who had been taken captive from Eretz Yisrael said to him: If you go to Elisha, he will heal you. When /b Naaman b came /b to him, Elisha b said to him: Go immerse in the Jordan. /b Naaman b said to him: Are you mocking me /b by suggesting that this will cure me? b Those /b companions b who were with /b Naaman b said to him: What is the difference to you? Go, try /b it. Naaman b went and immersed in the Jordan and was healed. /b Naaman b came /b and b brought to /b Elisha b all those /b items b that he had /b taken with him from Aram, and Elisha b did not agree to receive /b them b from him. Gehazi took leave from before Elisha /b and b went /b and b took /b from Naaman b what he took, and /b he b deposited /b them., b When /b Gehazi b came, Elisha saw the leprosy that had grown on /b Gehazi’s b head. /b Elisha b said to him: Wicked one! The time has arrived to take /b your b reward for /b studying the matter of b the eight creeping animals. /b Since the silver Gehazi received was his reward for studying the matter of the eight creeping animals, Elisha enumerated eight items that Gehazi sought to purchase with the silver that he took. Then Elisha said to Gehazi: b “The leprosy of Naaman shall cleave to you and to your seed forever. And he went out of his presence a leper as white as snow” /b (II Kings 5:27). With regard to the verse: b “And there were four men afflicted with leprosy at the entrance of the gate” /b (II Kings 7:3), b Rabbi Yoḥa says: /b These were b Gehazi and his three sons, /b as he and his descendants were cursed.,§ b What is /b the incident involving b Yehoshua ben Peraḥya? /b The Gemara relates: b When King Yannai was killing the Sages, Yehoshua ben Peraḥya and Jesus, /b his student, b went to Alexandria of Egypt. When there was peace /b between King Yannai and the Sages, b Shimon ben Shataḥ sent /b a message b to /b Yehoshua ben Peraḥya: b From me, Jerusalem, the holy city, to you, Alexandria of Egypt: My sister, my husband is located among you and I sit desolate. /b The head of the Sages of Israel is out of the country and Jerusalem requires his return.,Yehoshua ben Peraḥya understood the message, b arose, came, and happened /b to arrive at b a certain inn /b on the way to Jerusalem. b They treated him with great honor. /b Yehoshua ben Peraḥya b said: How beautiful is this inn. /b Jesus, his student, b said to him: /b But b my teacher, the eyes of /b the innkeeper’s wife b are narrow [ i terutot /i ]. /b Yehoshua ben Peraḥya b said to him: Wicked one! /b Do b you involve yourself with regard to that /b matter, the appearance of a married woman? b He produced four hundred i shofarot /i and ostracized him. /b ,Jesus b came before /b Yehoshua ben Peraḥya b several times /b and b said to him: Accept our, /b i.e., my, repentance. Yehoshua ben Peraḥya b took no notice of him. One day /b Yehoshua ben Peraḥya b was reciting i Shema /i /b and Jesus b came before him /b with the same request. Yehoshua ben Peraḥya b intended to accept his /b request, and b signaled him with his hand /b to wait until he completed his prayer. Jesus did not understand the signal and b thought: He is driving me away. He went /b and b stood a brick /b upright to serve as an idol b and he bowed to it. /b Yehoshua ben Peraḥya then b said to /b Jesus: b Repent. /b Jesus b said to him: This /b is the tradition that b I received from you: Whoever sins and causes the masses to sin is not given the opportunity to repent. And the Master says: Jesus performed sorcery, incited /b Jews to engage in idolatry, b and led Israel astray. /b Had Yehoshua ben Peraḥya not caused him to despair of atonement, he would not have taken the path of evil., b It is taught /b in a i baraita /i that b Rabbi Shimon ben Elazar says: /b With regard to the evil b inclination, /b to b a child, and /b to b a woman, have the left /b hand b drive /b them b away and the right draw /b them b near. /b Total rejection of the evil inclination will lead to inaction, unlike channeling its power in a positive direction. One should not draw them too near, lest they lead him to sin, but one should not drive his wife or his child away completely, lest he cause them to abandon the path of righteousness., b The Sages taught: Elisha fell ill with three illnesses: One /b illness was due to the fact b that he incited bears to /b attack and eat b children /b (see II Kings 2:24–25); b and one /b was due to the fact b that he pushed Gehazi away with two hands /b and caused him to despair of atonement; b and one /b was the illness b from which he died, as it is stated: “And Elisha was fallen ill of his illness /b from which he was to die” (II Kings 13:14), indicating that he had previously suffered other illnesses.,Apropos the death of Elisha, the Gemara says: b Until /b the time of b Abraham there was no aging, /b and the old and the young looked the same. b Anyone who saw Abraham said: That is Isaac, /b and b anyone who saw Isaac said: That is Abraham. Abraham prayed for mercy, that he would undergo aging, as it is stated: “And Abraham was old, well stricken in age” /b (Genesis 24:1). There is no mention of aging before that verse. b Until /b the time of b Jacob there was no weakness, /b i.e., illness. Jacob b prayed for mercy and there was weakness, as it is stated: “And one said to Joseph: Behold, your father is ill” /b (Genesis 48:1). b Until /b the time of b Elisha, there was no ill person who recovered, and Elisha came and prayed for mercy and recovered, as it is stated: “And Elisha was fallen ill of his illness from which he was to die” /b (II Kings 13:14). That is the first mention of a person who was ill and who did not die from that illness.,mishna The members of b the generation of the flood have no share in the World-to-Come and will not stand in judgment /b at the end of days, b as it is stated: “My soul shall not abide [ i yadon /i ] in man forever” /b (Genesis 6:3); b neither /b will they stand in b judgment [ i din /i ] nor /b shall their b souls /b be restored to them. The members of b the generation of the dispersion have no share in the World-to-Come, as it is stated: “And the Lord scattered them from there upon the face of all the earth” /b (Genesis 11:8), b and it is written: “And from there did the Lord scatter them /b upon the face of all the earth” (Genesis 11:9). b “And the Lord scattered them” /b indicates b in this world; “and from there did the Lord scatter them” /b indicates b for the World-to-Come. The people of Sodom have no share in the World-to-Come, as it is stated: “And the men of Sodom were wicked and sinners before the Lord exceedingly” /b (Genesis 13:13). b “Wicked” /b indicates b in this world; “and sinners” /b indicates b for the World-to-Come. But they will stand in judgment /b and they will be sentenced to eternal contempt., b Rabbi Neḥemya says: /b Both b these, /b the people of Sodom, b and those, /b the members of the generation of the flood, b will not stand in judgment, as it is stated: “Therefore the wicked shall not stand /b |
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5. Pseudo Clementine Literature, Recognitions, 1.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •heresy, rabbinic judaism, authority as unbroken chain from moses Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 539 | 1.54. For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from the predictions that the time was at hand, wrought various schisms among the people, that, if haply it might be possible to abolish the former sin, the latter fault might be incorrigible. The first schism, therefore, was that of those who were called Sadducees, which took their rise almost in the time of John. These, as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead, Matthew 22:23 and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of this opinion was Dositheus; the second was Simon. Another schism is that of the Samaritans; for they deny the resurrection of the dead, and assert that God is not to be worshipped in Jerusalem, but on Mount Gerizim. They indeed rightly, from the predictions of Moses, expect the one true Prophet; but by the wickedness of Dositheus they were hindered from believing that Jesus is He whom they were expecting. The scribes also, and Pharisees, are led away into another schism; but these, being baptized by John, and holding the word of truth received from the tradition of Moses as the key of the kingdom of heaven, have hid it from the hearing of the people. Luke 11:52 Yea, some even of the disciples of John, who seemed to be great ones, have separated themselves from the people, and proclaimed their own master as the Christ. But all these schisms have been prepared, that by means of them the faith of Christ and baptism might be hindered. |
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