ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sanhedrin 103
SANHEDRIN 101-103 (18 Teves) - dedicated by Mrs. Estanne Abraham Fawer to
honor the third Yahrzeit of her father, Reb Mordechai ben Eliezer Zvi
(Weiner). May the merit of supporting and advancing Talmud study serve as an
Iluy for his Neshamah
(a) Rebbi Yochanan, based on a Beraisa, states that anyone who says that
Menasheh has no portion in Olam ha'Ba - weakens the position of the Ba'alei
(b) The Tana informs us that Menasheh was twelve when he ascended the
throne. He continued to reign - for thirty-three years after he did
(c) We learn this from the Pasuk "va'Ya'as Asheirah Ka'asher Asah Achav" -
which compares the period in which Menasheh sinned to that of Achav, whose
reign lasted twenty-two years.
(d) Rebbi Yochanan quoting Rebbi Shimon bar Yochai learns from the Pasuk
"Vayishma Eilav ve'Ye'chaser Lo" (instead of "Vaye'aser" [although our
version of the Pasuk *reads* "Vaye'aser"]) - that Hashem created a special
conduit to accept Menasheh's Teshuvah, so that the Midas ha'Din, who
objected, should not know about it.
(a) The problem of Rebbi Yochanan quoting Rebbi Shimon bar Yochai with the
Pesukim in Yirmiyah "Bereishis Mamleches Yehoyakim ben Yoshiyahu" and
"Bereishis Mamleches Tzidkiyah" is - that seeing as neither concerns the
creation of the world, why the Navi writes "Bereishis" (rather than
(b) In both cases, he explain the word "Bereishis" to mean - that due to
the terrible sins (which we will explain shortly), Hashem wanted to destroy
the world, to revert to the state of "null and void" that existed at the
(c) He explains ...
1. ... "Bereishis Mamleches Yehoyakim ben Yoshiyahu" to mean - that it was
the sins of Yehoyakim that led Hashem to consider such a step, and He
relented when He saw the Tzadikim of his generation (the 'Charash and the
Misger' who had not yet gone into Galus with Yechonyah).
(d) We reconcile this latter statement with the Pasuk (in connection with
Tzidkiyahu) "Vaya'as ha'Ra be'Einei Hashem" - by attributing the Pasuk to
Tzidkiyahu's failure to rebuke the people (but not to his participation in
their sins) see also Agados Maharsha.
2. ... "Bereishis Mamleches Tzidkiyah" to mean - that it was the sins of the
Resha'im of his generation (since the 'Charash and the Misger' were already
in Galus) that led to contemplating such drastic measures, and it was the
deeds of Tzidkiyahu that caused Him to relent.
(a) Rebbi Yochanan quoting Rebbi Shimon bar Yochai said that after ...
1. ... falling in battle to the Damascans (the Syrians) - Achaz
(Chizkiyahu's father) began worshipping their gods, because he claimed, they
had been responsible for their victory.
(b) This explain the Pasuk "Ish Chacham Nishpat es Ish Evil ve'Ragaz, Sichak
ve'Ein Nachas" which now means - when Hashem punishes Yisrael (i.e. Achaz),
they make Him angry, and when he smiles at them (i.e. Amatzyah), He gets no
Nachas from them.
2. ... defeating Edom - Amatzyah adopted their gods.
(c) Rav Papa cited an adage that conforms with this Pasuk - 'Whether the
wise man 'cries' at a person or 'laughs' at him he doesn't listen. Woe to
the man who doesn't know the difference between good and bad!'
(a) In the Pasuk in Yirmiyah "Vayavo'u Kol Sarei Melech Bavel Vayeshvu
be'Sha'ar ha'Tavech", Rebbi Yochanan quoting Rebbi Shimon bar Yochai
commenting on the words "Sha'ar ha'Tavech" - explains that this was the
location of the Sanhedrin (the place where Halachic decisions were made
[from the word 'Chatach', to cut]), and which had now become a 'Moshav
Leitzim' (the place where the officers of the King of Bavel judged).
(b) Rav Papa quotes the adage - of the base shepherd hanging up his jug (or
bowl) in the exact place where the master had previously hung up his
(a) Rav Chisda Amar Rebbi Yirmiyah bar Aba explains the Pasuk in Mishlei.
The lazy man whose field Shlomoh passed reefers Achaz - who stopped people
from learning Torah and negated the Avodah in the Beis-Hamikdash.
(b) And ...
1. ... the "Adam Chasar-Leiv", whose vineyard had been neglected refers to
Menasheh - who cut out the Names of Hashem from the Torah and demolished the
(c) And he attributed the phrase "ve'Geder Avanim Nehersah" - to Menasheh,
in whose time the Beis-Hamikdash was destroyed, even though he himself was a
2. ... the thorns that overran the vineyard refers to Amon - who burned the
Torah and brought a spider on the Mizbe'ach.
3. ... the nettles that grew there in abundance refers to Yehoyakim - who
atempted to replace the sun with super-quality gold, which shone like the
sun, because, he claimed, they no longer needed Hashem's light.
(a) Rav Chisda Amar Rebbi Yirmiyah bar Aba lists four groups who will not
receive the Shechinah; The group of Leitzim (the mockers), the group of
Shakranim - the group of flatterers and the group of slanderers (who speak
(b) Discussing the Pasuk in Tehilim "Lo Se'uneh Eilecha Ra'ah, ve'Nega Lo
Yikrav be'Ohalecha", Rav Chisda explains the first phrase to mean that the
Yetzer-ha'Ra will not have power over us, and the second - that a man will
not arrive home from a journey and find his wife (whom Chazal describe as
'Bayis' [or 'Ohel') a Safek Nidah.
(c) Rav Chisda refers to a Safek Nidah - because it is worse than a Vaday
Nidah, since a person tends to think that his wife is probably Tehorah and
that he is waiting in vain (i.e. he does not come to terms with his
situation like he does by a Vaday Nidah).
(a) According to the second explanation, "Lo Se'uneh Eilecha Ra'ah" means
that he will not be beset by bad dreams and evil thoughts, and "ve'Nega Lo
Yikrav be'Ohalecha" - that he will not have a son or a Talmid who goes off
(b) What makes us assume that the B'rachos until here refer to those issued
to Shlomoh by his father David is - the fact that they are all spiritual
issues that would normally concern a father.
(c) The B'rachos from ...
1. ... "Ki Malachav Yetzaveh Lach" until "Al Shachal va'Fesen Tidroch ... "
were issued - by his mother Bas-Sheva ...
(d) We divide the last two sections between David's mother and Hashem
respectively - because until "Al Shachal va'Fesen Tidroch ... " are issues
(concerning a son's safety) that would normally concern a mother. Whereas
the Lashon from "Ki Vi Chashak ... " indicates that it was said by Hashem.
2. ... whereas the B'rachos from there until the end of the Kapitel ("Ki Vi
Chashak va'Afaltehu ... Orech Yamim Asbi'ehu ve'Areihu bi'Yeshu'asi" were
issued - by Hashem.
(a) Resh Lakish ascribes the hanging 'Ayin' in the word "Vayimna
*me'Resha'im* Oram ... " - to the ramifications of 'Rashim' - that when
someone who is poor (meaning that he is disliked) on earth, he is disliked
in Heaven too.
(b) The Pasuk could not however, just omit the 'Ayin' altogether - because
of the Kavod of David and of Nechemyah (Rebbi Yochanan and Rebbi Elazar),
who are exceptions to the rule. They had many enemies, yet were beloved by
Hashem (because they were not Resha'im).
(c) The enemies of Nechemyah were - predominantly Nochrim, who were against
the rebuilding of the Beis-Hamikdash (though others say that it pertains to
enemies within Yisrael).
(d) Menasheh learn Toras Kohanim in depth - fifty-five times, once for each
year that he reigned (during which time he would complete it once annually.
(e) Achav learned it eighty-five times, Yeravam learned it - a hundred and
(a) Rebbi ...
1. ... Meir in a Beraisa states that Avshalom lost his portion in Olam a'Ba,
and he bases this on the Pasuk "Vayaku es Avshalom, Vayemisuhu" ("Vayaku",
'ba'Olam ha'Zeh', "Vayemisuhu", 'le'Olam ha'Ba'.
(b) This does not extend to Amon and Yehoyakim, who (like the previous two)
were wicked kings of Yehudah - yet there is nothing to indicate that they
were similarly punished.
2. ... Shimon ben Elazar states that Achaz, Achazya and all the kings of
Yisrael about whom the Pasuk writes "Va'ya'as Ha'Ra be'Einei Hashem" - will
not come to life at Techi'as ha'Meisim, nor will they be judged.
(c) According to the Chachmei Bavel, the innocent blood that Menasheh spilt
in Yerushalayim, filling it from one end to the other, was that of Yeshayah.
According to the Chachmei Yerushalim, it pertains to the thousand men that
he killed each day - by making them carry the gigantic image that he built,
and that he would make them carry until it crushed them.
(d) The Chachmei Bavel's interpretation bears out a statement of Rabah bar
bar Chanah, who says - that the Neshamah of a Tzadik is equivalent to the
whole world (meaning the whole of Yerushalayim in this case).
(a) Menasheh's image initially had only one face. He changed it to four - so
that, from whichever direction Hashem would enter the Heichal, He would see
it (Kevayachol), and become angry.
(b) Achaz (his grandfather, who it seems, originally built it) placed the
image in one of the attics of the Beis-Hamkdash. First - Menasheh moved it
to the Heichal, then King Amon placed it in the Kodesh Kodshim.
(c) Given that the "ha'Matza" (which means 'a sheet' [referring to the
husband/wife relationship between Hashem and Yisrael]) to the
Beis-Hamikdash - Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan explains the
Pasuk "Ki Katzar ha'Matza mi'Le'histarer" to mean - that there is no place
there for two rivals (it is either Hashem or the image [who will live
together with Yisrael]).
(d) Rebbi Yonasan burst out crying when he read the continuation of the
Pasuk "ve'ha'Masechah Tzarah" because he exclaimed, how is it possible that
a molten image should have become a rival of the One about the Navi writes
"He gathers the water of the sea into a mound"!
(a) Achaz permitted adultery, Menasheh committed incest with his sister -
Amon, with his mother.
(b) When Amon's mother expressed surprise at he fact that he derived any
pleasure from 'the place from which he was born', he replied - that his
objective was to anger Hashem (not to derive pleasure from his sins).
(c) When Yehoyakim arrived, he decided to outdo all his predecessors, so he
set about replacing the sun with Zahav Parvayim (and asking Hashem to please
remove His sun, which they did not need). When the people cited the Pasuk
"Li ha'Kesef ve'Li ha'Zahav, Ne'um Hashem Tzevakos" - they meant to ask him,
that even if Hashem would take His sun away, and Yehoyakim were to use his
gold instead, he would still be using what was essentially Hashem's property
to light up the world.
(d) He replied - that Hashem had given all the contents in the world to man,
as the Pasuk writes in Tehilim "ha'Shamayim Shamayim la'Hashem ve'ha'Aretz
Nasan li'Venei Adam".
(a) Rava's problem with Yehoyakim was - why he was not included among the
three kings who lost their portion in Olam ha'Ba.
(b) Rebbi Yochanan and Rebbi Elazar argue over Yehoyakim's speciality. One
of them says that he engraved the name of an Avodah-Zarah on his Makom
ha'Milah - out of devotion to the Avodah-Zarah.
(c) The other one said - that he engraved *the Name of Hashem* there, in
order to denigrate it.
(d) When Rava asked Rabah bar Mari his Kashya - he replied that he had not
heard a good reason for Yehoyakim's omission from the list.
(e) He had however, heard an explanation as to why the Tana ommitted Michah
from the list of Hedyotos - namely, because (like Avraham Avinu), he gave
generously of his bread to whoever passed by.
(a) Michah obtained the golden plate containing the Name of Hashem with
which he made the Eigel - after Moshe had written it and thrown it into the
River Nile to bring up Yosef's coffin.
(b) This might have been the "Tzarah" referred to in the Pasuk in Zecharyah
"ve'Avar ba'Yam Tzarah". Alternatively - the Pasuk might be referring to an
image that Michah himself built and took with him out of Egypt.
(c) The image of Michah was later set up in Garav, which was - a mere three
Mil from Shiloh (where the Mishkan was situated).
(d) When the smoke from Michah's sacrifices mingled with the smoke from the
Mizbe'ach, and the angels came to kill him, Hashem responded - by stopping
them, due to Michah's high level of Hachnasas Orchim.
(a) When the rest of the tribes came to fight with Binyamin by 'Pilegesh
be'Givah' - they lost the first two battles.
(b) In spite of the fact that they were in the right, they were initially
punished - because they avenged the honor of a human being, but not that of
Hashem (seeing as Pesel Michah was then being worshipped, and they did
nothing about it).
(c) Rebbi Yochanan quoting Rebbi Yossi ben Kisma, praised the virtues of
'Legimah' (offering guests a bite to eat - the lack of which caused Amon and
Mo'av to be rejected from ever fully entering into K'lal Yisrael.
(d) What they should have done - was to offer Yisrael food in the desert,