Sanhedrin 109b — the Talmud in English

He said to them to the owners of the oxen:

to the owners of the oxen:

One who has an ox—

let him take one hide [one who has an ox shall receive one hide],

[Whoever has an ox shall receive one hide],

and one who does not have an ox—

let him take two hides [and one who does not have an ox shall receive two hides].

[and whoever does not have an ox shall receive two hides].

They said to him: What is this?

He said to them: The end of the judgment—

is like the beginning of the judgment. Just as at the beginning of the judgment, one who has an ox grazes one day, and one who does not have oxen—

grazes two days,

so too at the end of the judgment: one who has one ox—

let him take one, and one who does not have an ox—

let him take two.

There was another ordinance in Sodom:

one who crossed by ferry [one who crossed the river by means of the ferry]—

[one who crossed the river by means of the ferry]—

let him give one zuz [he gives the owner of the ferry one zuz].

[he would give the ferryman one zuz].

One who did not cross by ferry—

let him give two [and one who did not cross by ferry, but arrived by another route—gives two zuzim ].

[and one who did not cross by ferry, but reached the other side by another route, would pay two zuz] .

One who had a row of bricks [one who was molding bricks, and a row of bricks was arranged before him]—

[one who was molding bricks, with a row of bricks arranged before him]—

each and every one would come and take one [each and every one of the townspeople came and took one brick].

[each one of the townspeople would come and take one brick].

He said to him, each one of them to the owner of the row: “What, have I diminished anything belonging to you?”

each one of them would say to the owner of the row: “What have I taken from you?

I took only one [I took only one brick] !

[I took only one brick] !

One who was spreading garlic or onions [one who was scattering and spreading garlic or onions before him to dry them],

[one who had spread and laid out garlic or onions before him to dry],

each and every one would come and take one [each one came and took one],

[each one would come and take one],

he said to him: “I took only one.”

There were four judges in Sodom,

and these were their names:

Shakraye, and Shakruraye, Zayafe [a forger],

[a falsifier],

and Metzalei Dina [a perverter of justice].

[one who perverts judgment].

One who struck his fellow’s wife, and caused her to miscarry [one who struck his fellow’s wife, and she miscarried her fetus],

[one who struck his fellow’s wife and caused her to miscarry],

they would say to him [they would say to the woman’s husband]:

[they would say to the woman’s husband]:

“Give her to us, so that she may become pregnant from you” [give the one who struck your wife to her until she becomes pregnant from him for you] .

[give your wife to the one who struck her, until she conceives from him on your behalf] .

One who cut off his fellow’s donkey’s ear [one who cut off his fellow’s donkey’s ear],

[one who cut off his fellow’s donkey’s ear],

they said to him,

to the owner of the donkey:

“Give it to him until it grows” [give him the donkey until it grows a new ear], for it is not fitting that he return the donkey to you when it is incomplete.

[give him the donkey until it grows a new ear], since it is not fitting that he return the donkey to you while it is incomplete.

One who injured his fellow [one who wounded his fellow],

[one who wounded his fellow],

they would say to him,

to the injured man:

“Give him a wage, for he drew blood from you” [give the striker a wage, since he let blood from you].

[give the assailant a fee, for he performed bloodletting on you].

One who crossed by ferry—

he gives four zuzim.

But

one who crossed through the water [one who crossed through the water and did not use the ferry]—

[one who crossed through the water without using the ferry]—

he gives eight [eight]

[eight]

zuzim .

Once a certain launderer came and happened to arrive there [once a launderer came and happened to be there, at the place where people crossed the water by ferry].

[once a launderer came and happened to arrive there, at the place where people crossed the water by ferry].

They said to him: “Give” [give]

[give]

“four zuzim.”

He said to them: “I crossed through the water” [I crossed through the water].

[I crossed through the water].

They said to him: “If so”—

“give eight, since you crossed through the water.”

He did not give [he did not give them].

[he did not give them].

They wounded him [they injured him].

[they injured him].

He came before a judge [that launderer came before the judge in Sodom] to complain that they had wounded him.

[that launderer came before the judge in Sodom to complain that they had wounded him].

He said to him,

the judge to the launderer:

“Give him a wage, for he drew blood from you” [give him a wage for having drawn blood from you],

[give him a fee because he performed bloodletting on you],

and

more

eight zuzim—

for

having crossed through the water.

Eliezer, Abraham’s servant, happened to arrive there [he happened to come there].

[he happened to be on his way there].

They wounded him [the people of Sodom wounded him].

[the people of Sodom wounded him].

He came before the judge.

He said to him,

the judge to Eliezer:

“Give him a wage, for he drew blood from you!”

He took a stick [Eliezer took a stick] ,

and

he wounded the judge himself [and he wounded the judge].

[and he wounded the judge].

He said,

the judge to him:

“What is this?”

What is this that you have wounded me?

He said to him,

Eliezer:

“The wage that is due to me from you” [the wage that is due to me from you] for having drawn blood from you—

[the fee that I am owed by you] for letting your blood—

“give it to this one” [give it to my opponent, who wounded me].

[give it to the one who wounded me].

“And my money”—

“let it remain as it stands” [and my money will remain in its place].

[and my money will remain in its place].

They had a bed upon which they would lodge guests [the people of Sodom had a bed upon which they would put up guests].

[the people of Sodom had a bed on which they would put up guests].

When he was long [when the guest was longer than the bed]—

[when the guest was longer than the bed]—

they would cut him [they would cut him in order to make him fit the length of the bed].

[they would cut him to make him fit the length of the bed].

When [when] the guest

[when the guest] was

was short—

they would stretch him [they would stretch him so that he would fit the length of the bed, until his limbs came apart] .

[they would stretch him so that he would fit the length of the bed, until his limbs came apart] .

Eliezer, Abraham’s servant, happened to arrive there. They said to him: “Come, sleep on the bed” [come and lodge on the bed].

[come and spend the night on the bed].

Eliezer understood their intention, and therefore

said to them: “I have vowed a vow from the day my mother died”—

“I do not sleep on a bed” [I vowed a vow from the day my mother died that I would not sleep on a bed].

[I vowed from the day my mother died that I would not sleep on a bed].

When a poor man happened to come to them [when a poor man happened to arrive in Sodom],

[when a poor man happened to arrive in Sodom],

each and every one gave him a dinar [each and every one gave him a dinar],

[each one would give him a dinar],

and his name was written upon it [the name of the giver was written on the coin],

[the name of the donor was written on the coin],

but they would not bring him bread [and they would not give bread to the poor man], so that he would die of hunger.

[they would not give bread to the poor man], so that he would die of starvation.

When he died [when that poor man died of hunger],

[when that poor man died of starvation],

each and every one came and took his own [each and every one of the people of Sodom came, identified his coin by the name written on it, and took it].

[each one of the people of Sodom would come, identify his coin by the name written on it, and take it].

This is what they stipulated among themselves [so the people of Sodom stipulated among themselves]:

[the people of Sodom stipulated]:

“Anyone who invites a man to a wedding feast” [anyone who invites a guest to a festive meal]—

[anyone who invites a guest to a festive meal]—

“let him send away a cloak” [they take his garment from him].

[his garment would be taken from him].

Once

there was this wedding feast [there was a celebration there],

[there was a celebration there],

Eliezer happened to arrive there, and they did not give him bread [and they did not give him bread].

[and they did not give him bread].

When they wanted to begin dining [when they wanted to begin dining],

[when they wished to begin the meal],

Eliezer came and sat at the end of them all [Eliezer came and sat at the end of the invited guests].

[Eliezer came and sat at the end of the invited guests].

They said to him: “Who invited you here” [who invited you here]?

[Who invited you here?]

He said to the one who was sitting [Eliezer said to the one who was sitting beside him]:

[Eliezer said to the one sitting beside him]:

“You invited me” [you invited me].

[you invited me].

That man who was sitting beside him said

the man sitting beside him said in his heart:

in his heart: “Perhaps they will hear that I invited him” [perhaps the public will hear Eliezer’s words, that I invited him],

[perhaps the people will hear Eliezer’s words, that I invited him],

“and they will take this man’s garment from me” [and they will take my clothes]!

[and they will take my clothes from me]!

That one who was sitting beside him took his cloak [that man took his garment],

[that man took off his garment],

and ran outside [and fled outside].

[and fled outside].

And so he did to all of them [and so Eliezer did to all of them, saying about each one of them that he had invited him],

[Eliezer did the same to all of them, saying about each one that he had invited him],

until they all went out [until they all went out and fled],

[until they all left and fled],

and he himself ate the meal [and he, Eliezer, ate the entire meal].

[and Eliezer ate the entire meal himself].

There was a certain young woman [there was a young woman there]

[there was a young woman]

who would take bread out to a poor man in a pitcher [who would take bread out to a poor man in a pitcher when she went to draw water, so that the townspeople would not see].

[she would take bread to a poor man in a pitcher when she went to draw water, so that the townspeople would not see].

The matter became known [the matter became known] to the people of Sodom.

[the matter became known to the people of Sodom].

They smeared her with honey [they smeared her with honey],

[they smeared her with honey],

and set her upon the wall’s rampart [and placed her at the top of the wall, which was a high and exposed place].

[and placed her at the top of the wall, a high and exposed place].

Bees came [the bees came]—

[the bees came]—

and ate her.

And this is what is written: “And the Lord said: The cry of Sodom and Gomorrah, for it is great,” and Rav Yehuda said in the name of Rav: concerning the affairs of a young woman [a young woman]. For the expression “for it is great” implies—it concerns the affairs of a young woman .

[a young woman]. The expression “for it is great” implies that it concerned the affairs of a young woman .

We learned in our Mishna:

Spies have no share in the World to Come.

As it is stated: “And the men who brought forth the evil report of the land died in the plague.” “And they died”—

in this world. “In the plague”—

in the World to Come .

We learned in our Mishna:

The assembly of Korah has no share in the World to Come.

As it is stated: “And the earth covered them, and they perished from among the congregation.”

And the earth covered them and they were lost from among the congregation.”

“And the earth covered them”—

in this world. “And they perished from among the congregation”—

in the World to Come. The words of Rabbi Akiva.

Rabbi Eliezer says:

Their lives are in the World to Come. For

concerning them the verse said: “The Lord kills and gives life; He brings down to Sheol and raises up.”

That is, the Holy One, blessed is He, brought them down to Sheol, for the earth swallowed them, and He will raise them in the future.

The Sages taught: The assembly of Korah—

has no share in the World to Come. As it is stated: “And the earth covered them”—

in this world. “And they perished from among the congregation”—

in the World to Come. The words of Rabbi Akiva.

Rabbi Yehuda ben Beteira says:

The assembly of Korah

is like a lost object that is sought [that they search for].

[that people search for].

As it is stated: “I have wandered like a lost sheep; seek Your servant, for I have not forgotten Your commandments” .

Thus David said about the sons of Korah: “I have wandered like a lost sheep”—they, the sons of Korah, wandered like a lost sheep. “Seek Your servant”—and You, in Your abundant mercy, seek Your servants and bring them to life in the World to Come. “For I have not forgotten Your commandments”—for they fulfilled all Your commandments, as it is written: “For the entire congregation, all of them, are holy.”

It is written in the verse: “And Korah the son of Izhar, the son of Kohath, the son of Levi, took, and Dathan and Abiram, the sons of Eliab, and On the son of Peleth, the sons of Reuben.”

“And Korah took.” Reish Lakish said: He took a bad acquisition for himself [for he began a quarrel] .

[for he began the quarrel] .

“Korah”—

for a baldness was made in Israel [for he was swallowed by the earth with his assembly] .

[for he was swallowed into the earth together with his assembly] .

“The son of Izhar”—

the son who made

[who angered]

the whole world boil against him like midday [and this is the expression “the son of Izhar”] .

[and this is the meaning of “son of Izhar”] .

“The son of Kohath”—

the son who blunted the teeth of his progenitors [his ancestors were ashamed of his evil deeds, and their teeth were blunted].

[for his ancestors were ashamed of his evil deeds, and their teeth were blunted].

“The son of Levi”—

the son who became a procession in Gehenna .

And we raise a difficulty: Why did the verse conclude Korah’s genealogy with Levi?

And should it also not count [that the verse should also say]

[should the verse not also have said]

“the son of Jacob,”

and that would be—

the son who followed himself to Gehenna!

Rav Shmuel bar Rav Yitzhak said: Jacob requested mercy for himself,

so that he would not be mentioned in Korah’s dispute.

As it is stated: “Into their secret, let my soul not come; with their assembly, let my honor not be united.”

And they expound the verse in this manner:

“Into their secret, let my soul not come”—

these are the spies [for even in the names of the spies it is not mentioned that they were descended from Jacob] .

[for even in the names of the spies it is not mentioned that they were descended from Jacob] .

“With their assembly, let my honor not be united”—

this is the assembly of Korah.

For Jacob requested not to be mentioned together with them.

On account of what were Dathan and Abiram called by these names?

“Dathan”—

for he transgressed the law of God.

“Abiram”—

for he fortified himself [he strengthened his heart. As in “the mighty of heart”]

[he hardened his heart, as in “the mighty of heart”]

against performing repentance . “

And On the son of Peleth”—

“On”—

for he sat in mourning.

For in the end, after his wife prevented him from joining the assembly of Korah, as is brought below, he repented for having initially been with them in counsel . “

Son

of Peleth”—

for wonders were performed for him,

and he was saved from the assembly of Korah .

“The son of Reuben”—

the son who saw and understood

that the assembly of Korah was not acting properly, and separated from them.

Rav said: On the son of Peleth—

his wife saved him.

She said to him: “What difference does it make to you”

who will be at the head, Moses or Korah?

If this master is great [if Moses will be the master and the great one]—you will still be

[if Moses will be the master and the great one]—you will still be

a disciple [you will remain a disciple].

[you will remain a student].

And if that master is great [and if Korah will be the great one]—

[and if Korah will be the great one]—

you will still be a disciple [even then you will remain a disciple]. If so, what have you to do with this dispute?

[you will also remain a student]. If so, what have you to do with this dispute?

He said to her: “What shall I do” [what shall I do]?

[What shall I do?]

I was in the counsel [I was with the assembly of Korah in that counsel],

[I was with the assembly of Korah in that counsel],

and I swore to them [and I swore to them that if they called me, I would go with them]!

[and I swore to them that if they called me, I would go with them]!

She said to him: “I know that the entire congregation is holy”

[I know that all the members of the assembly are holy and modest], and they do not look at nakedness.

For it is written: “For the entire assembly—all of them—are holy.”

She said to him: “Go back”

[Sit and do nothing],

“for I will save you”

[for I will save you from the dispute].

She gave him wine to drink, made him drunk, and laid him inside

[She gave him wine to drink until he became drunk] , [and laid him down inside the tent].