POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Sanhedrin 105
SANHEDRIN 105 - 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
1) ALL OF THEM HAVE A SHARE IN THE WORLD TO COME
(a) "Mo'av Sir Rachtzi" refers to Geichazi, who was stricken
with Tzara'as (on account deceiving Na'aman after Na'aman
Rachatz (washed, i.e. immersed) to be cured from
2) COMMONERS WITH NO SHARE IN THE WORLD TO COME
1. "Al Edom Ashlich Na'ali" refers to Do'eg ha'Edomi;
(b) The angels asked, if David, who killed the Plishti
(Galyus) will complain why Do'eg and Achitofel are in the
world to come, how will You answer?
(c) Hash-m: "Alai Peleshes Hisro'a'i" - it is Alai (incumbent
on me) to make them Re'im (friends).
(d) (Implied question): "Shovevah ha'Am ha'Zeh Yerushalayim
Meshuvah Nitzachas" - what did Yisrael (consider to be an
unbeatable) answer to the Navi?
(e) Answer #1 (Rav): Zecharyah told them 'Do Teshuvah -
"Avoseichem Ayei Hem (your fathers who sinned, where are
1. Version #1 - Ben Yehoyada - Yisrael: Your Nevi'im
who did not sin, where are they - "Veha'Nevi'im
(f) Answer #2 (Shmuel): Ten men sat in front of Yechezkeil
(20:1), he told them to do Teshuvah:
2. Zecharyah: "Devarai v'Chukai Asher Tzivisi Es Avadai
ha'Nevi'im ha'Lo Hisigu Avoseichem va'Yashuvu
va'Yomru...u'Chma'alaleinu Ken Asah Lanu" (when the
punishments prophesized for your fathers came true,
they repented and admitted that they were worthy of
it, they have a share in the world to come - but you
do not repent)!
3. Version #2 - Maharsha - Yisrael: Your Nevi'im who
did not sin, where are they?
4. Zecharyah: "Veha'Nevi'im hal'Olam Yichyu" (We know
that the Nevi'im are in the world to come - we do
not know about your fathers!)
5. "Va'Yashuvu va'Yomru..." (they admitted that
Zecharyah was right).
1. The men: If a master sold his slave, or a husband
divorced his wife, he has no more claim on him (or
her - likewise, Hash-m has no more claim on us)!
(g) Answer #3 (Rabah bar bar Chanah): "Va'Yisru
la'Mishpat..." - when Yeshayah told Yisrael to do
Teshuvah, they said that the Yetzer ha'Ra rules over
2. Hash-m told Yechezkeil to tell them (the verse from
Yeshayah) "Ei Zeh Sefer Kerisus Imchem...Mi
mi'Noshai Asher Macharti Eschem Lo Hen
ba'Avonoseichem Nimkartem uv'Fish'achem Shulchah
3. Question (Reish Lakish): Why is Nebuchadnetzar
called "Avdi", just as David is?
4. Answer: Hash-m knew that Yisrael would say this,
therefore he called Nebuchadnetzar a slave;
i. If a slave acquires property, the slave and the
property belong to the master. (Therefore,
Yisrael still belong to Hash-m.)
5. (Rav Nachman): "Veha'Olah Al Ru'chachem...Nihyeh
cha'Goyim....Leshares Etz va'Aven...uv'Chemah
Shefuchah Emloch Alecihem" - may Hash-m show this
anger and redeem us!
1. Yeshayah: Afflict your inclinations!
2. Yisrael: "Elokav Yorenu (Hash-m, Who created the
Yetzer, should instruct it what to do)."
(a) The four commoners are Bil'am, Do'eg, Achitofel and
3) BIL'AMS ATTEMPT TO CURSE YISRAEL
(b) Bil'am - he was b'Lo Am (he is not part of any nation);
alternatively, Balah (he confused) Am (Yisrael, causing
us to sin with Benos Midyan);
1. Ben Be'or - he had relations with Be'ir (an animal).
(c) "Kushan Risha'sayim" - his real name was Lavan, he is
called Kushan Risha'sayim because he did two evils to
1. One was pursuing Yakov, intending to destroy him;
the other was in the time of the Shoftim (he
(d) Contradiction: It says "Ben Be'or", it also says "Beno
(e) Resolution (R. Yochanan): His father was like a son (i.e.
inferior) to him in prophecy.
(f) Inference: Bil'am has no share in the world to come, but
other Nochrim do - our Mishnah is like R. Yehoshua.
1. (Beraisa - R. Eliezer): "Yashuvu Resha'im
li'Sh'olah" - this refers to Yisrael Resha'im; "Kol
Goyim Shecheichei Elokim" - these are Nochri
(g) Bil'am gave a sign that he has no share - "Tamos Nafshi
Mos Yesharim" - if I will die like Tzadikim (a normal
death), this proves that I have a share in the world to
come; if not, I will go to (Gehinom, like) my nation.
2. R. Yehoshua: It does not say '*k'Chol* Goyim' (which
would imply that all Nochrim have no share in the
world to come) - rather, it says "Kol Goyim
Shecheichei Elokim", i.e. the Resha'im among them.
(a) (Beraisa): "Va'Yelchu Ziknei Mo'av v'Ziknei Midyan" -
Mo'av and Midyan were always fighting - this is like two
dogs that were always angry at each other; a wolf
attacked one of them - the other reasoned, 'if I do not
help it now, the wolf will kill it and attack me
tomorrow' - it helped the other dog to kill the wolf.
1. (Rav Papa): This is like people say - the weasel and
the cat (which always fight) made a feast out of
their unlucky victim.
(b) Question: "Va'Yeshvu Sarei Mo'av Im Bil'am" - what
happened to the officers of Midyan?
(c) Answer: When Bil'am told them 'Linu...va'Hashivosi Eschem
Davar" (I will see if Hash-m will allow me to go), they
despaired - a father does not hate his children (surely,
Hash-m will not let him go)!
(d) (Rav Nachman): Impudence works, even towards Hash-m -
initially, Hash-m told Bil'am "Lo Selech Imahem"; after
Bil'am persisted, He said "Lech Itam".
1. (Rav Sheshes): Impudence is a king without a crown
(people fear the impudent) - "Va'Anochi Melech
veha'Anashim ha'Eleh Benei Tzeruyah Kashim Mimeni".
(e) (R. Yochanan): "Va'Yelech Shefi" - Bil'am was lame in one
1. "Shefifun Alei Orach" - this refers to Shimshon, he
was lame in both feet.
(f) Bil'am was blind in one eye - "Shesum ha'Ayin".
(g) Bil'am conjured with his Ever - he said about himself
"Nofel u'Gluy Einayim", similar to "V'Haman Nofel Al
(h) (Mar Zutra): Bil'am conjured with his Ever (he learns
from "V'Haman Nofel");
(i) (Mar brei d'Ravina): He had relations with his donkey;
1. He learns from "Bein Ragleha Kara Nafal".
4) HASH-M'S ANGER
2. Question: "V'Yode'a Da'as Elyon" - He did not even
know his donkey's mind, how could he know Hash-m's?!
i. When the Moabite nobles asked why he was riding
on a donkey and not a horse, Bilam said that he
left his horse grazing.
3. Answer: "V'Yode'a Da'as Elyon", teaches that Bilam
knew when is the moment of Hash-m's fury.
ii. His donkey: "Ha'Lo Anochi Asonecha".
iii. Bilam: For carrying burdens.
iv. His donkey: "Asher Rachavta Alai".
v. Bilam: Only occasionally.
vi. His donkey: "Me'Odecha Ad ha'Yom ha'Zeh!" You
ride on me by day, and sleep with me at night -
"Ha'Hasken Hiskanti" (a virgin was picked to be
a SoCHENes to David, to warm him).
(a) (R. Elazar): "Ami Zechor...u'Meh Anah Oso Bilam...Lema'an
Da'as Tzidkos Hash-m" - we should know what Hash-m did
for us, He was not angry for a moment the entire time
Bilam was trying to curse us;
5) HASH-M MADE BIL'AM BLESS YISRAEL
1. Had He been angry, (Bilam would have succeeded to
curse us and) there would be no remnant of us.
(b) Question: What is the source that Hash-m's fury is a
2. This explains "Mah Ekov Lo Kaboh Kel u'Mah Ez'om Lo
(c) Answer #1: "Ki Rega b'Apo".
(d) Answer #2: "Chavi Chim'at Rega Ad Ya'avor Za'am".
(e) Question: When does this Rega come?
(f) Answer (Abaye): In the first three hours of the day, when
a rooster's mane turns white.
(g) Question: Its mane is always white!
(h) Answer: All other times, it has red speckles; during the
Rega, it is totally white.
(i) A certain Min was bothering R. Yehoshua ben Levi with
(perverted explanations of) verses. R. Yehoshua ben Levi
set a rooster between the legs of his bed, intending to
curse him when the mane turned all white.
1. At the time, R. Yehoshua ben Levi fell asleep; he
realized that Hash-m did not want him to curse him -
"V'Rachamav Al Kol Ma'asav";
(j) (Beraisa - R. Meir): When kings put on their crowns and
bow to the sun, immediately Hash-m gets angry.
i. Also, it says "Gam Anosh la'Tzadik Lo Tov".
(k) (R. Shimon ben Elazar): Love overturns civilities
"Va'Yashkem Avraham ba'Boker (va'Yachavosh Es Chamoro)" -
he saddled his own donkey, which important people never
do, to do Hash-m's will (the Akeidah);
1. Hate overturns civilities "Va'Yakam Bil'am ba'Boker
va'Yachavosh Es Asono" - he saddled his own donkey
to go to curse Yisrael.
(l) (Rav Yehudah): A person should always engage in Torah and
Mitzvos, even Lo Lishmah, for this will lead him to do
1. As reward for the 42 Korbanos that Balak brought (in
order that Hash-m should allow Bil'am to curse
Yisrael), he merited that Rus would descend from
(m) Question (Rava): It says "Yitav Elokim Es Shem Shlomo
mi'Shimcha va'Yigdal Es Kis'o mi'Kis'echa" - it is
improper to tell this to a king (it will make him feel
2. (R. Yosi bar Chanina): Rus was the daughter of
Eglon, the grandson of Balak.
(n) Answer (Rabah): When it says "Mi'Shimcha" and
"Mi'Kis'echa", it does not mean that Shlomo's will be
greater, rather, it will have a semblance of David's.
1. Support: "Ya'el...mi'Nashim ba'Ohel Tevorach".
(o) Rabah and Rava argue with Rav Yosi bar Choni.
2. Question: The "women in the tent" are Sarah, Rivka,
Rachel and Leah - surely, Ya'el will not be more
blessed than them!
3. Answer: Her blessing will have a semblance of
1. (Rav Yosi bar Choni): A person is envious of
everyone, except for his son and his Talmid:
i. We learn from Shlomo that he does not envy his
son (therefore, it was a proper blessing that
Shlomo should be more exalted than David);
ii. We can learn that he does not envy his Talmid
from "Vihi Na Pi Shnayim b'Ru'chacha Elai"
(Elisha asked his Rebbi (Eliyahu) for twice the
Ru'ach (ha'Kodesh) of Eliyahu himself, and
iii. Alternatively, we learn from "Va'Yismoch Es
*Yadav* Alav" (Moshe was commanded to put one
hand on Yehoshua (to pass Ru'ach to him), he
put both hands on him).
(a) (R. Elazar): "Va'Yasem Hash-m Davar b'Fi Bil'am" - He
appointed an angel over him;
(b) R. Yonason: He put a hook in his mouth to prevent him
from cursing Yisrael.
(c) (R. Yochanan): From Bil'am's blessings, we can infer what
he wanted to curse:
(d) "Mah Tovu Ohalecha" - he wanted that we should not have
Batei Keneses and Batei Medrash;
1. "Mishkenosecha Yisrael" - he wanted that the
Shechinah should not rest on them;
(e) (R. Aba bar Kahana): All of these reverted to curses,
except for the blessing of Batei Keneses and Batei
Medrash - "Va'Yahafoch Es *ha'Klalah* li'Vrachah" (only
one curse was permanently transformed to a blessing).
2. "Ki'Nchalim Nitayu" - their kingdom should not last;
3. "K'Ganos Alei Nahar" - they should not have olives
4. "Ka'Ahalim Nata Hash-m" - they should not have a
5. "Ka'Arazim Alei Mayim" - they should not have kings
6. "Yizal Mayim mi'Dalav" - they should not establish
the king's son to be the next king;
7. "V'Zar'o b'Mayim Rabim" - they should not rule over
8. "V'Yarom me'Agag Malko" - their kingdom should not
9. "V'Sinasei Malchuso" - their kingdom should not be