ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sanhedrin 110
SANHEDRIN 106-110 - Two weeks of study material have been dedicated by Mrs.
Estanne Abraham Fawer to honor the third Yahrzeit of her father, Reb
Mordechai ben Eliezer Zvi (Weiner), who passed away 18 Teves 5760. May the
merit of supporting and advancing Talmud study serve as an Iluy for his
(a) Korach's wife, the very antithesis of On's, encouraged Korach to 'take
up arms'. She accused Moshe of taking the leadership for himself,
designating the Kehunah Gedolah for his brother - and reserving the deputy
Kehunah Gedolah for his nephews.
(b) She also accused him of giving Terumah to the Kohanim. Granted, the
Levi'im (to which group Korach belonged) receive Ma'aser Rishon - but even
from that, she complained, they had to give the Kohanim Terumas Ma'aser.
(c) She also accused Moshe of having ordered Korach and the Levi'im - to
shave off all their hair, making them look ridiculous, besides treating them
(d) She explained the fact that Moshe was a Levi too, and had therefore to
all his hair just like they did - by citing the Pasuk in Shoftim "Tamos
Nafshi im P'lishtim" (sometimes a person is willing to suffer a little, if
in the process, he can make others suffer, too).
(a) And why did Korach's wife advise him to take garments made of Techeles
for all his band - because she claimed, if T'cheiles is holy, when why
should the Mitzvah comprise only one thread? Why not the whole garment?
(b) The Pasuk ...
1. ... "Chachmos Nashim Bansah Beisah" - refers to the wife of On, and ...
(c) The two hundred and fifty men who joined Korach were all unique
individuals. From the Pasuk ...
2. ... "ve'Aveles be'Yadehah Taharsenah" - to the wife of Korach.
1. ... "Keri'ei Mo'ed" we also learn - that they were all able to fix a
leap-year and to arrange the months.
(d) We learn from the Pasuk ...
2. ... "Anshei Shem" - that they were also well-known personalities.
1. ... "Vayishma Moshe Vayipol al Panav" - that the people suspected him of
having committed adultery (see Agados Maharsha), causing him to fall on his
face from embarrassment, according to Rebbi Shmuel bar Nachmeni Amar Rebbi
2. ... "Vayekan'u le'Moshe ba'Machaneh" and that of "u'Moshe Yikach es
ha'Ohel Venatah Lo mi'Chutz la'Machaneh" - that they all warned their wives
not to be alone with Moshe until he moved his tent outside the camp (see
1. Resh Lakish extrapolates from the Pasuk "Vayakam Moshe Vayeilech el Dasam
va'Aviram" - that one is forbidden to uphold a Machlokes (but must try and
(b) And Rav Ashi adds to this from the Pesukim there "Moshe *Lo*" and the
Pasuk "Vayomer Hashem *Lo* Od Havei Yadcha be'Cheikecha*" - that he also
deserves to be stricken with Tzara'as.
2. Rav learns from the Pasuk "ve'Lo Yihyeh ke'Korach ve'cha'Adaso" - that
someone who does so, transgresses a La'av.
(c) According to ...
1. ... Rav Yosef, anyone who quarrels with the institution of Malchus Beis
David - deserves to be bitten by a snake.
(d) And ...
2. ... Rav Chisda, we compare someone who quarrels with his Rebbe (like
Korach did) - to someone who quarrels with Hashem, as the Pasuk writes by
Korach "ba'Hatzosam al Hashem" (even though they had only quarreled with
1. ... Rebbi Chanina bar Papa learns from the Pasuk "Lo Aleinu Telunoseichem
Ki-im Al Hashem" - that to complain that one's Rebbe is treating one
unfairly or harshly, is equivalent to ascribing the same to Hashem.
2. ... Rebbi Avahu learns from the Pasuk "Vayedaber ha'Am b'Elokim
u've'Moshe" - that when one questions one's Rebbe, one questions Hashem.
(a) The Pasuk in Koheles, "Osher Shamur le'Ba'alav le'Ra'aso" Resh Lakish
explains, refers - to Korach (who used his vast wealth to buy over the
(b) Rebbi Elazar explains that the Pasuk (in connection with those whom the
earth swallowed up) "ve'es Kol ha'Yekum Asher be'Ragleihem" - refers to
their property (because property tends to place a man on his feet.
(c) Three hundred (i.e. many) mules were needed, according to Rebbi Levi, to
carry the locks and keys of Korach's treasuries - not because they were made
of metal and were therefore exceptionally heavy, since in fact, they were
made of leather, and therefore exceptionally light.
(a) Korach acquired his wealth - by finding one of the three treasure-houses
where Yosef hid all the money that he received from the entire world (on
behalf of Paroh), when they came to buy corn for their fellow countrymen.
(b) The second of the three vast treasure-houses was found by Antoninus ben
Asoirus (Rebbi's friend who later converted); and the third - remains
hidden, for the Tzadikim in the time of Mashi'ach.
(c) Rebbi Yochanan extrapolates from the Pasuk ...
1. ... (in connection with those whom the earth swallowed up "ve'es Kol
ha'Adam Asher le'Korach" - that Korach himself was not swallowed up together
with his followers.
(d) The Tana of a Beraisa disagrees however. He maintains - that Korach was
both burned and swallowed up.
2. ... "ba'Achol ha'Eish es Chamishim u'Masayim Ish" - that he was not
burned together his followers either.
(e) Rebbi Yochanan will refute the Tana's proof from the Pasuk "Vativla Osam
ve'es Korach" - by attaching "ve'es Korach to "be'Mos ha'Eidah" (which
follows [pertaining perhaps, to the people who died in the ensuing plague]).
(a) The sun and moon both moved up to Z'vul (a more elevated heaven than
Raki'a, where they normally operate) and threatened - to remain there and
not to resume shining on the world, unless Hashem took the part of Moshe
(b) Hashem responded by shooting arrows at them until they returned to
Raki'a, and resumed their regular beat. His response to their defense of
Moshe was negative - because they only upheld the honor of Moshe, but not
His honor ...
(c) ... when day by day, people prostrate themselves to them (the sun and
(d) The offshoot of this episode is - that, from then on, the sun and moon
do not begin to shine until Hashem has shot arrows at them.
(a) Rava explains the Pasuk "ve'Im Beri'ah Yivra Hashem u'Fatzesah ha'Adamah
es Pihah" - with reference to Gehinom.
(b) In light of the Pasuk "Ein Kol Chadash Tachas ha'Shemesh", we amend
Moshe's request to moving the mouth of Gehinom close to the area where
Korach, Dasan and Aviram were standing, if need be (and not to creating
Gehinom, which must have been created already).
(c) Rav explains the Pasuk "u'Venei Korach Lo Meisu" to mean - that Korach's
sons did not die, but entered alive into an elevated spot in Gehinom, where
they sit and sing Shirah to Hashem.
(a) An Arab merchant once showed Rabah bar bar Chanah two cracks in the
desert from which smoke rose - because that was the spot where Korach and
his rebels (who were burning in Gehinom) were swallowed up by the earth.
(b) The Arab then took a piece of wool - which he soaked in water and placed
on the tip of his sword. He then placed his sword into one of the cracks,
and when he withdrew it, the wool was sizzling.
(c) He instructed Rabah bar bar Chanah to place his ear near the ground and
listen. What he heard was - the cries of Korach and his men, announcing
'Moshe and his Torah are genuine, and we are impostors'.
(d) They have to do this - once every thirty days, when they are returned to
that spot from Gehinom ('like a hot piece of meat on a plate').
(a) Rebbi Akiva's second proof that the Dor ha'Midbar will receive no
portion in Olam ha'Ba is from the Pasuk in Tehilim "Asher Nishba'ti be'Api
Im Yevo'un el Menuchasi". We have already cited Rebbi Eliezer, who disagrees
on the basis of the Pasuk there "Isfu Li Chasidai Korsei B'risi Alei
Zevach". We know that this Pasuk refers to the Dor ha'Midbar - because they
were the ones with whom Hashem made a covenant over Korbanos (as hinted in
Parshas Yisro) at Har Sinai.
(b) And he counters Rebbi Akiva's second proof - by stressing the word
"be'Api", to say that Hashem did indeed swear in His anger, but now that His
anger has abated, He has retracted.
(c) According to Rebbi Yehoshua ben Korchah, the Pasuk "Isfu Li Chasidai"
refers to future generations. If "Korsei B'risi" refers to Chananyah,
Misha'el and Azaryah, "Alei Zevach" refers to - Rebbi Akiva and his
colleagues (the other nine martyrs).
(d) And based on the Pasuk in Yeshayah "u'Feduyei Hashem Yeshuvun u'Va'u
Tzi'on be'Rinah", Rebbi Shimon ben Menasyah sides with Rebbi Eliezer,
granting the Dor ha'Midbar Olam ha'Ba. He knows that this Pasuk refers to
the Dor ha'Midbar - since they are the ones who were redeemed from Egypt.
(a) Rabah bar bar Chanah Amar Rebbi Yochanan extrapolates from the Pasuk
"Haloch Vekarasa be'Oznei Yerushalayim Leimor. Zacharti Lach Chesed
Ne'urayich ... Lechtech Acharai ba'Midbar be'Eretz Lo Zeru'ah" - that if
others live off the merits of the Dor ha'Midbar, then how much more so the
Dor ha'Midbar themselves.
(b) He criticizes Rebbi Akiva, based on this Pasuk - by accusing him of
relinquishing his piety (by not learning this Pasuk the way he did, thereby
judging the Dor ha'Midbar favorably).
(c) Rebbi Akiva in our Mishnah learns from the Pasuk "Vayashlichem el Eretz
Acheres ka'Yom ha'Zeh" - that the ten tribes will never return to Eretz
(d) Rebbi Eliezer disagrees. He interprets "ka'Yom ha'Zeh" to mean - that
just as the day changes from darkness to light, so too, will the ten tribes
go from exile to redemption.
(a) Rebbi Akiva in a Beraisa explains the Pasuk ...
1. ... "*Vayitshem Hashem me'Al Admasam* be'Af u've'Cheimah u've'Ketzef
Gadol" - to mean that they will lose this world.
2. ...Vayashlichem el Eretz Acheres ka'Yom ha'Zeh" to mean - that they will
not receive a portion in Olam ha'Ba.
1. Rebbi Shimon ben Yehudah Ish K'far Acco quoting Rebbi Shimon learns from
"ka'Yom ha'Zeh" - to mean that if they persist in their evil ways (like they
behave today) they will lose their portion in Olam ha'Ba, but not if they do
(c) Some commentaries interpret 'Olam ha'Ba' in this context as - the days
of Mashi'ach (who will not accept them because they spoke evil about Eretz
Yisrael), and not Olam ha'Ba as we have understood it until now.
2. Rebbi learns from "ba'Yom ha'Hu Yitaka be'Shofar Gadol ... u'Va'u
ha'Ovdim me'Eretz Ashur" - that the Ten Tribes will receive a portion in
(d) The continuation of the Pasuk ''ve'ha'Nidachim me'Eretz Mitzrayim''
refers - to Dor ha'Midbar.
(a) Rabah bar bar Chanah ... quotes here a different Pasuk in his criticism
of Rebbi Akiva "Haloch ve'Karasa ... Tzafonah ve'Amarta Shuvah Meshuvah
('Return, you naughty one')" - implying that they will all return (even the
(b) Raban Gamliel in a Beraisa quotes the Pasuk in Zechari'ah "Ki Hinei
ha'Yom Ba Bo'er ka'Tanur, Vahayah Kol Zeidim ve'Chol Osei Rish'ah Kash ...
". He explain the conclusion of the Pasuk "Asher Lo Ya'azov Lahem *Shoresh
va'Anaf"* to mean - that the young children of the Rish'ei Yisrael will not
live in this world (they will die stillborn ["Shoresh"), and will not
receive a portion in Olam ha'Ba ["va'Anaf"].
(c) He does not refer to the Rish'ei Yisrael themselves - who certainly will
not receive a portion in Olam ha'Ba (as we learned in Kesuvos from "Resha'im
(a) Rebbi Akiva disagrees. He interprets the Pasuk ...
1. ... in Tehilim "Shomer Pesayim Hashem" - to mean that Hashem will look
after the children (who after all, did not sin) and ensure that they receive
a portion in Olam ha'Ba.
(b) And he explains the Pasuk "Asher Lo Ya'azov Lahem *Shoresh va'Anaf*"
(which serves as Raban Gamliel's proof) to mean - that he will leave no
Mitzvah or remnant of a Mitzvah unpaid in this world.
2. ... in Daniel "Gudu Ilna ve'Chablohi" (as additional proof) to mean -
that even when cuts down the trees (destroys the Resha'im), he will leave
the roots (their children).
(c) We cited this Machlokes in the first place - to explain what Rebbi
Yochanan meant when he said that Rebbi Akiva relinquished his piety.
(a) Alternatively, Rebbi Akiva interprets "Shoresh" as the Neshamah, and
"Anaf", as the body. Both Tana'im however, learn from the Pasuk "ve'Te'aved
Kol Zachar" - that the Rish'ei Ovdei-Kochavim will not receive a portion in
(b) We refer specifically to the *'Rish'ei* Ovdei-Kochavim' - because as far
as the Chasidei Umos ha'Olam is concerned, we already cited earlier in the
Perek a Machlokes Tana'im as to whether they will receive a portion or not.
(c) Rebbi Chiya and Rebbi bar Rebbi argue over which stage a Katan receives
a portion in Olam ha'Ba. One says from the moment he is born; the other one
holds - from the time that he begins to speak.
(d) According to Ravina, he already receives a portion from the time that he
is conceived (even if he turns out to be a stillborn child). Rav Nachman bar
Yitzchak learns from the Pasuk "Oni Ani ve'Gove'a mi'No'ar, Nasasi Eimecha
Afunah" that the criterion is the B'ris Milah - because what the Pasuk is
saying is that even though a person is poor in Mitzvos, he will merit (Olam
ha'Ba) like Tzadikim, by whom the Torah writes 'Vayigva Vayamos", from the
moment he carries the fear of Hashem which rolls on him (which he begins to
do from the time of the B'ris Milah).
(a) And according to Rebbi Meir, based on the Pasuk "Pischu She'arim Veyavo
Goy Tzadik Shomer Emunim" (which he interprets as "Shomer Ameinim") - a
child merits a portion from the moment that he begins answering 'Amen'.
(b) According to Rebbi Chanina - the acronym of 'Amen' in 'Keil Melech