Talmud zu Divrej Hajamim II 33:30

MISHNAH: Three kings and four private persons have no part in the Future World¹²³The Name has to be pronounced as if written אדני. It seems that he prohibits any pronunciation of YHWH even if demonstrably unhistorical (cf. Berakhot 1:1, Note 14.). Three kings: Ahab, Jeroboam, Manasse. Rebbi Jehudah says, Manasse has part in the Future World, as it is said:¹²⁴2Chr. 33:13. he prayed to Him. He let Himself be petitioned, and heard his supplications, and returned him to Jerusalem, to his kingdom. They told him, He returned him to his kingdom; He did not return him to life in the Future World¹²⁵R. Jehudah’s position is that of the author of Chronicles, the rabbis’ that of the author of Kings (2K. 21).. Four private persons: Bileam and Doëg¹²⁶While in the Talmudim Doëg the Edomite is treated as a Jew, his being grouped in the Yerushalmi Mishnah with the Midianite Bileam, separate from the two Israelites, may indicate that for the Yerushalmi Mishnah Gentiles (at least those who are descendants of Abraham) have part in the Future World unless they act to lose it., Aḥitophel¹³⁰The sin is not new; for the Yerushalmi Jeroboam has part in the World to Come. and Gehazi¹³¹Not a single golden calf but 13..

When Manasse became king, he was wild¹⁸¹This word may be read either as Aramaized פֶּרֶא “wild” or as Latin ferus“wild” (E. G.). after Isaiah; he wanted to kill him, but he fled before him. He fled to a cedar tree, the cedar swallowed him, except to a ṣiṣit of his coat. They came and reported it before him. He said, go and cut down the cedar. They cut down the cedar and blood was seen flowing¹⁸²The story is hinted at in the Babli 103b, Yebamot 49b.. But the Eternal did not want to pardon¹⁸³2K. 24:4.: from here that he has no part in the Future World. And is it not written¹⁸⁴A misquote of Jer. 15:4., in addition to the sins of Manasse ben Hezekias, the king of Jehudah. Let us say, before he changed his ways. Because of all the rages by which Manasse enraged him¹⁸⁵2K. 23:26, an almost correct quote.. Let us say, before he repented. But is it not written¹⁸⁶2Chr. 33:23.: For he, Amon, increased in criminality. He did not add, but he found new ways. And is there not written¹⁸⁷2K. 21:16.: Also innocent blood did Manasse spill, a great deal, until he filled Jerusalem from mouth to mouth? How is it possible for flesh and blood to fill Jerusalem with innocent blood from mouth to mouth? But he slew Isaiah who was equal to Moses, about whom is written¹⁸⁸Num. 12:8.: Mouth to mouth I would speak to him.

¹⁸⁹A parallel text is Pesiqta dR. Cahana,Šuva(ed. Buber p. 162a, Note 102). Similar texts are in Deut. rabba 2, Ruth rabba ad2:14. A quote is in Pirqe R. Eliezer 43. It is written¹⁹⁰2Chr. 33:10–11.: The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ]¹⁹¹Both ms. and editio princeps lack “of the king of Assyria”.; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs¹⁹²Literally “hand-handcuffs”; probably a hybrid from Greek χείρ “hand” and Latin manicae, -arum (Byzantine μανίκιον, Soph. 732) “handcuffs”. The combined word is not documented in Greek or Latin literature (E.G.).. Rebbi Levi said, they made a bronze mule¹⁹³Interpretation of J. Levy, Dictionary vol. 3 p. 48a, confirmed by Targum. The story is inspired by what is told of Phalaris, tyrant of Agrigentum. for him, put him inside, and started heating it from below. When he realized that he was in real trouble, he did not forget any strange worship but appealed to it. Since this did not help him any, he said, I remember that my father let me read the following verse in the synagogue¹⁹⁴Deut. 4:30–31.: When you are in straits,and all these things will find you in the future,then return to the Eternal,your God, and listen to His voice. For the Eternal, your God,is a merciful power. He will not let you slacken,He will not destroy you,nor will He forget the covenant of your forefathers which He concluded with them. I shall call to Him. If He hears me, it is good; otherwise all faces are the same. The angels on duty closed all windows that Manasse’s prayer should not ascend before the Holy One, praise to Him. The angels on duty said to the Holy One, praise to Him: Master of the Universe, would You receive in repentance a man who worshipped other powers and put up an idol in the Temple Hall? He told them, If I would not receive his repentance, I would close the door in front of all repenting sinners. What did the Holy One, praise to Him, do for him? He dug out a tunnel under His Seat of Glory and accepted his supplication. That is what is written¹⁹⁵2 Chr. 33:13.: He prayed to Him,He had mercy on him, He accepted his supplication, and He returned him. Rebbi Eleazar ben Rebbi Simeon said, in Arabia a tunnel is called ˋatharta¹⁹⁶Probably عا ثور “a dangerous place”. The explanation, quoted in support of the story about the angels, is unnecessary since the word ויעתר also appears in Gen. 25:21.. He returned him to Jerusalem, to his kingship¹⁹⁵2 Chr. 33:13.. How did He return him? Samuel bar Bina in the name of Rebbi Aḥa: He returned him by the wind, as one says, “He returns wind.¹⁹⁷From the daily prayer for rain in the rainy season. The identification of נשב and שוב in a sermon is possible only if the duplication of consonants was no longer audible in speech.” At that moment, Manasse said, there is judgment and there is a judge¹⁹⁸Therefore Manasse died a believer; in the opinion of the author of Chronicles, he has part in the Future World. The Mishnah follows the opinion of the authors of Kings and Jeremiah..

¹⁸⁹A parallel text is Pesiqta dR. Cahana,Šuva(ed. Buber p. 162a, Note 102). Similar texts are in Deut. rabba 2, Ruth rabba ad2:14. A quote is in Pirqe R. Eliezer 43. It is written¹⁹⁰2Chr. 33:10–11.: The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ]¹⁹¹Both ms. and editio princeps lack “of the king of Assyria”.; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs¹⁹²Literally “hand-handcuffs”; probably a hybrid from Greek χείρ “hand” and Latin manicae, -arum (Byzantine μανίκιον, Soph. 732) “handcuffs”. The combined word is not documented in Greek or Latin literature (E.G.).. Rebbi Levi said, they made a bronze mule¹⁹³Interpretation of J. Levy, Dictionary vol. 3 p. 48a, confirmed by Targum. The story is inspired by what is told of Phalaris, tyrant of Agrigentum. for him, put him inside, and started heating it from below. When he realized that he was in real trouble, he did not forget any strange worship but appealed to it. Since this did not help him any, he said, I remember that my father let me read the following verse in the synagogue¹⁹⁴Deut. 4:30–31.: When you are in straits,and all these things will find you in the future,then return to the Eternal,your God, and listen to His voice. For the Eternal, your God,is a merciful power. He will not let you slacken,He will not destroy you,nor will He forget the covenant of your forefathers which He concluded with them. I shall call to Him. If He hears me, it is good; otherwise all faces are the same. The angels on duty closed all windows that Manasse’s prayer should not ascend before the Holy One, praise to Him. The angels on duty said to the Holy One, praise to Him: Master of the Universe, would You receive in repentance a man who worshipped other powers and put up an idol in the Temple Hall? He told them, If I would not receive his repentance, I would close the door in front of all repenting sinners. What did the Holy One, praise to Him, do for him? He dug out a tunnel under His Seat of Glory and accepted his supplication. That is what is written¹⁹⁵2 Chr. 33:13.: He prayed to Him,He had mercy on him, He accepted his supplication, and He returned him. Rebbi Eleazar ben Rebbi Simeon said, in Arabia a tunnel is called ˋatharta¹⁹⁶Probably عا ثور “a dangerous place”. The explanation, quoted in support of the story about the angels, is unnecessary since the word ויעתר also appears in Gen. 25:21.. He returned him to Jerusalem, to his kingship¹⁹⁵2 Chr. 33:13.. How did He return him? Samuel bar Bina in the name of Rebbi Aḥa: He returned him by the wind, as one says, “He returns wind.¹⁹⁷From the daily prayer for rain in the rainy season. The identification of נשב and שוב in a sermon is possible only if the duplication of consonants was no longer audible in speech.” At that moment, Manasse said, there is judgment and there is a judge¹⁹⁸Therefore Manasse died a believer; in the opinion of the author of Chronicles, he has part in the Future World. The Mishnah follows the opinion of the authors of Kings and Jeremiah..

Three kings and four commoners have no share in the World to Come. The three kings are: Jeroboam, Ahab, and Menashe. The four commoners are: Bil’am, Doeg, Ahitophel, and Gehazi. Rabbi Yehudah would say: Menashe already repented, as it says (II Chronicles 33:13), “And he prayed to God, and God granted his prayer….” They replied: If that verse had [continued] only with, “…and returned him to Jerusalem,” and stopped, we would have [said] exactly what you said. But because it continues and says, “…and to his kingship,” that means he was returned to his kingdom and not returned to the World to Come.
Rabbi Meir would say: Absalom has no share in the World to Come. Rabbi Yohanan ben Guri said: Even one who pronounces God’s name as it is written has no share in the World to Come. He would also say: One who sings Song of Songs with a vibrato has no share in the World to Come. (One who whispers incantations over a wound,) one who spits into a wound, or chants over a wound, “I will no longer afflict you with all the diseases that I put upon you in Egypt,” does not have a share in the World to Come.
The sages would say: Any Torah scholar who stops learning has no share in the World to Come, as it says (Numbers 15:31), “Because he has spurned the word of the Eternal.” And it also says (Jeremiah 2:5), “What wrong did your ancestors find in Me that caused them to distance themselves from Me?
Rabbi Meir would say: Anyone who has a study hall in his city and never goes there has no share in the World to Come. Rabbi Akiva would say: Even someone who does not serve the scholars has no share in the World to Come.