Sanhedrin 104 - March 31, 2 Nisan

"Better are the wounds from a friend than the kisses of an enemy" (Proverbs 27:6). An example of this is Achiya the Shiloni and Balaam's prophecies. The Gemara continues to analyze Balaam's words about the Jewish people and other nations. When Balaam was unsuccessful in cursing the Jews. he devised a plan, and advised Balak how to entice the Jews to sin in order to get God to punish them. The next character mentioned in the Mishna is Doeg HaEdomi. Why did he lose his share in the World-to-Come? Being that he was a great Torah scholar, the sages explain what was wrong about the Torah he learned that enabled him to speak lashon hara about David, which ultimately caused the death of the inhabitants of Nov.

Today's daf is sponsored by Pnina Lipskier in memory of Yoav Har Shoshanim. A verse is brought that is explained in a way that the Jews in the time leading up to the destruction thought that they had a winning answer to counter God and his prophets when they told the people to repent. There are three possible explanations of what was this "winning answer." Balaam in on the list of those who have no portion in the World-to-Come. What did he do wrong? How did he succeed in convincing God to let him go? What was the nature of the conversation he had with his donkey? Why did he get his own donkey ready instead of letting his servants do it? How did he think he would succeed in cursing the Jewish people?  And finally, did he really not succeed in cursing them?

Today's daf is sponsored by the Hadran Zoom Family in loving memory of our fellow Daf learner Carol Robinson, z"l. "In all the spaces she touched she was an אישה כגפן פוריה, fruitful in all her endeavors." Micah was saved from losing his share in the World-to-Come because he gave food to travelers. Rabbi Yochanan, partially based on a statement of Rabbi Yosi bar Kisma explained that hospitality is so important that one can see its effect in several ways throughout Tanach history. Why were Achaz, Amon and Yehoyakim not included in the list of those not receiving a share in the World-to-Come? Even though hospitality is an important value, sometimes it is not. This is highlighted by Chizkiyahu who invited Babylonian messengers and fed them a lot of food, treating them with a lot of respect, which partially caused the destruction of the Temple. Several verses from Eicha are expounded to explain many different issues relating to the destruction. Rav Ashi explained that anshei kneset hagedola were the ones who created the list of those who did not receive a place in the World-to-Come. Rav Yehuda said in the name of Rav that they wanted to include King Solomon in the list, but God disagreed with them. Others, dorshei reshumot, held that all of them had a place in the World-to-Come (other than Bilam), deriving it from a verse in Tehillim 60:9-10.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

Why did Yeravam, Achav, and Menashe lose their portion in the World-to-come? Despite the fact that they did terrible things, the rabbis also highlight that they did good things in their lives, particularly as it related to talmud Torah and respect for Torah scholars.

Can one sing verses from Shir HaShirim in a tune other than the taamei hamikra? In what manner/context is it problematic to read verses from the Torah? What is "someone who uses incantations" that will not get a part in the World-to-come? Are there ways to do this that are permitted? Is calling to demons allowed? Some stories are told about the rabbis visiting Rabbi Eliezer ben Hurkanus while he was sick and their conversations about suffering. Yeravam is listed in the Mishna as one who did not receive a portion in the World-to-come. What is the meaning of his name? Why did he lose his share in the World-to-come? What caused him to sin?

What is the definition of an apikoris? Several suggestions are brought, mainly related to one who does not treat the rabbis with the proper respect as it undermines belief in rabbinic Judaism. What is the definition of sefarim chitzoniyim, external literature, that if one reads them, one does not get a portion in the World-to-come, according to Rabbi Akiva? A braita says it is book of the Saducees. Rav Yosef says it is the book of Ben Sira. Abaye tries to understand what is wrong with learning it since many of the ideas there appear in the Tanach or in rabbinic thought.

Today's daf is dedicated in honor of the engagement of my daughter Chani to Saar Har-Chen. "May their love for each other continue to grow and may they always enjoy learning Torah together." How long will be the duration of time of the mashiach? Eight different answers are suggested. Many verses from the prophets explain the great blessings that will be in the future. However, another verse says that the blessings will be of the kind that no one has seen until this day, meaning they are indescribable. Rabbi Yochanan reconciles this contradiction in three different ways. One who doesn't believe that the Torah is from God has no share in the World-to-come. This is derived from a verse in the Torah. A braita is brought that derives other offenses from that braita as well. Since learning Torah was mentioned, the Gemara digresses to discuss the importance of learning Torah and ways to ensure that one's Torah is not forgotten. What is an apikores? What is the difference between an apikores and a "megale panim b'Torah"

Today's daf is sponsored by Hillel Gray in loving memory of Raizel Shoshana bat Rachel Perel on her shloshim. "She loved reading, teaching others to read, and Jewish education."  Today's daf is sponsored by Abby Flamholz in honor of her daughter in law Sigal’s hebrew birthday. "She continues to be a constant inspiration to me and especially to her daughters and husband. Happy birthday Sigal!"  The sages extensively discuss various signs, both auspicious and ominous, that are believed to herald the coming of the Messiah. Rabbi Yochanan explained the Messiah will arrive during an era that is either entirely virtuous or completely corrupt. This binary perspective highlights the spiritual extremes that might precipitate messianic redemption. The prophetic texts contain seemingly contradictory verses, such as "It will come in its time, I will hurry it." Rabbi Yehoshua ben Levi resolves this apparent contradiction by explaining that the timing of the Messiah's arrival depends on the generation's spiritual merit. If the generation proves worthy, God will accelerate the redemption; if not, it will unfold according to the predetermined time. Why is the Messiah depicted as arriving on a donkey rather than a more noble animal like a horse? In an aggadic story, Rabbi Yehoshua ben Levi encounters Eliyahu at the entrance to Rabbi Shimon bar Yochai's cave. He seeks answers about whether he will enter the world-to-come and the timing of the Messiah's arrival. Eliyahu directs him to the entrance of Rome, instructing him to seek out and directly ask the Messiah. In a parallel account, Rabbi Yosi ben Kisma's students similarly inquire about the anticipated redemption. Some rabbis acknowledge the inevitability of the Messiah's arrival but express trepidation about witnessing this momentous event. They fear that their personal sins might cause them to be consumed in the "chevlei mashiach" - the birth pangs of the messianic era. While they recognize that good deeds and Torah study offer spiritual protection, they remain acutely aware that sin can precipitate divine judgment. Intriguingly, the Messiah's name itself becomes a matter of interpretive tradition. In each beit midrash they named the future redeemer with a name that resonated with their own teacher's name.  

When is the Messiah going to come? What kind of destruction/change of world order will precede the coming of the Messiah? There are several different descriptions of the signs to be expected. Some sages offered suggestions for what year to expect the Messiah. However, some hold that one cannot try to estimate when the Messiah will come. However, we are commanded to wait in hope for the Messiah's arrival, as is derived from Yeshayahu 30:18. From that same verse, it is derived that there are thirty-six righteous people in every generation who greet the Divine Presence. Other sources indicate other amounts of righteous people and these differences are reconciled. Rav holds that all the times the Messiah was supposed to come have now passed, and it is all dependent on the people repenting and doing good deeds. Shmuel holds that even without good deeds and repentance, eventually, the mourning will be so great that God will redeem the people. Their debate is similar to a tannaitic debate between Rabbi Eliezer and Rabbi Yehoshua. They each bring verses in the Torah to prove their side of the argument - will the repentance come from the people or will God force it upon them when God decides it is time?