King Menasseh in the Talmud

מְנַשֶּׁה – שֶׁנָּשָׁה יָהּ. דָּבָר אַחֵר: מְנַשֶּׁה – שֶׁהִנְשִׁי אֶת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. וּמְנָלַן דְּלָא אָתֵי לְעָלְמָא דְּאָתֵי? דִּכְתִיב: ״בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה מְנַשֶּׁה בְמׇלְכוֹ וַחֲמִשִּׁים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִָים וַיַּעַשׂ אֲשֵׁרָה כַּאֲשֶׁר עָשָׂה אַחְאָב מֶלֶךְ יִשְׂרָאֵל״. מָה אַחְאָב אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, אַף מְנַשֶּׁה אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא.

The Gemara proceeds to discuss the third king enumerated in the mishna. He was called Manasseh [Menashe] because he forgot God [nasha yah]. Alternatively, he was called Manasseh since he caused the kingdom of Israel to forget [hinshi] their Father Who is in Heaven. And from where do we derive that Manasseh does not enter into the World-to-Come? The Gemara answers: It is derived as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil in the sight of the Lord…And he made an ashera, as did Ahab king of Israel” (II Kings 21:1–3). Just as Ahab has no share in the World-to-Come, so too, Manasseh has no share in the World-to-Come.

וְכִי חִזְקִיָּה מֶלֶךְ יְהוּדָה לְכׇל הָעוֹלָם כּוּלּוֹ לִימֵּד תּוֹרָה, וְלִמְנַשֶּׁה בְּנוֹ לֹא לִימֵּד תּוֹרָה? אֶלָּא, מִכׇּל טוֹרַח שֶׁטָּרַח בּוֹ וּמִכׇּל עָמָל שֶׁעָמֵל בּוֹ, לֹא הֶעֱלָהוּ לְמוּטָב אֶלָּא יִסּוּרִין, שֶׁנֶּאֱמַר: ״וַיְדַבֵּר ה׳ אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ. וַיָּבֵא ה׳ עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ אַשּׁוּר וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים וַיַּאַסְרֻהוּ בַּנְחֻשְׁתַּיִם וַיּוֹלִיכֻהוּ בָּבֶלָה״.

וכן מצינו במנשה בן חזקיה כבן י"ב שנה היה מנשה בן חזקיהו מלך יהודה במלכו והמליכו הקב"ה וגדלו לטובה והרבה לו שנים והרבה לו חיים מכל המלכים שהיו לפניו ולא עוד אלא שירד הקב"ה משמי השמים העליונים ממקום כבודו וגדלו ותפארתו וקדושת שמו ושכן במקדש ועמד מנשה ועשה דברים מכוערים יתרים ואמר הקב"ה יפה עשיתי שלא דרתי בשכינתי עמו על שלא עסק בכל כחו בעבודתי ותורתי ומצותי. וכן מצינו במנשה בן חזקיה כבן י"ב שנה היה מנשה בן חזקיהו מלך יהודה במלכו והמליכו הקב"ה וגדלו לטובה והרבה לו שנים והרבה לו חיים מכל המלכים שהיו לפניו ולא עוד אלא שירד הקב"ה משמי השמים העליונים ממקום כבודו וגדלו ותפארתו וקדושת שמו ושכן במקדש ועמד מנשה ועשה דברים מכוערים יתרים ואמר הקב"ה יפה עשיתי שלא דרתי בשכינתי עמו על שלא עסק בכל כחו בעבודתי ותורתי ומצותי.

שְׁלֹשָׁה מְלָכִים וְאַרְבָּעָה הֶדְיוֹטוֹת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא. יָרׇבְעָם, אַחְאָב, וּמְנַשֶּׁה. מְנַשֶּׁה יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר ״וַיִּתְפַּלֵּל אֵלָיו וַיִּשְׁמַע תְּחִנָּתוֹ וַיְשִׁיבֵהוּ יְרוּשָׁלִַים לְמַלְכוּתוֹ״. בִּלְעָם, וְדוֹאֵג, וַאֲחִיתוֹפֶל, וְגֵחֲזִי.

The execution of the conspiring witnesses is likened to the execution of the paramour, who is executed by strangulation, and is not likened to the execution of the daughter of the priest, who is executed by burning. And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt. By doing so, he shows contempt for the sanctity of the name of God and therefore has no share in the World-to-Come. Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated concerning Manasseh: “And he prayed to Him, and He received his entreaty, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13), indicating that he repented wholeheartedly and effectively.

אָמַר רַבִּי יוֹחָנָן: כׇּל הָאוֹמֵר מְנַשֶּׁה אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא מְרַפֶּה יְדֵיהֶן שֶׁל בַּעֲלֵי תְשׁוּבָה. דְּתָנֵי תַּנָּא קַמֵּיהּ דְּרַבִּי יוֹחָנָן: מְנַשֶּׁה עָשָׂה תְּשׁוּבָה (לִשְׁלֹשִׁים) [שְׁלֹשִׁים] וְשָׁלֹשׁ שָׁנִים, דִּכְתִיב: ״בֵּן שְׁתֵּים עֶשְׂרֵה שָׁנָה מְנַשֶּׁה בְמׇלְכוֹ וַחֲמִשִּׁים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִָים וַיַּעַשׂ (הָרַע) [אֲשֵׁרָה] וְכוּ׳ כַּאֲשֶׁר עָשָׂה אַחְאָב מֶלֶךְ יִשְׂרָאֵל״. כַּמָּה מָלַךְ אַחְאָב? עֶשְׂרִין וְתַרְתֵּין שְׁנִין. מְנַשֶּׁה כַּמָּה מָלַךְ? חֲמִשִּׁים וְחָמֵשׁ. דַּל מִינַּיְיהוּ עֶשְׂרִים וְתַרְתֵּין, פָּשׁוּ לְהוּ תְּלָתִין וּתְלָת. אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: מַאי דִּכְתִיב ״וַיִּשְׁמַע אֵלָיו וַיֵּחָתֶר לוֹ״? ״וַיֵּעָתֶר לוֹ״ מִיבְּעֵי לֵיהּ! מְלַמֵּד שֶׁעָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין מַחְתֶּרֶת בָּרָקִיעַ, כְּדֵי לְקַבְּלוֹ בִּתְשׁוּבָה, מִפְּנֵי מִדַּת הַדִּין.

Rabbi Yoḥanan says: Anyone who says that Manasseh has no share in the World-to-Come discourages penitents, as Manasseh repented and according to them is nevertheless excluded from the World-to-Come. As the tanna taught a baraita before Rabbi Yoḥanan: Manasseh repented for thirty-three years, as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil…And he made an ashera, as did Ahab king of Israel” (II Kings 21:1–3). How many years did Ahab reign? He reigned twenty-two years. How many years did Manasseh reign? He reigned fifty-five years. Deduct from them the twenty-two years during which he performed evil like Ahab, and thirty-three years remain for him to have repented. Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: What is the meaning of that which is written: “And he prayed to Him; and He made an opening for him” (II Chronicles 33:13)? Instead: And He received his entreaty, should have been written. Rather, this teaches that the Holy One, Blessed be He, crafted for him a type of opening in Heaven in order to accept him in repentance. It was necessary for Manasseh to enter the World-to-Come in a clandestine manner, due to the attribute of justice that sought to prevent his entry by claiming that his sentence was irreversible.

וְכִי מָה עָשָׂה מְנַשֶּׁה. כָּתוּב בַּיָּמִים הָהֵם חָלָה חִזְקִיָּהוּ לָמוּת וגו׳ עַד כִּי מֵת אַתָּה וְלֹא תִחְיֶה. כִּי מֵת אַתָּה. בּעוֹלָם הַזֶּה. וְלֹא תִחְיֶה. לְעָתִיד לָבוֹא. אֲמַר לֵיהּ. וְלָמָּה. אֲמַר לֵיהּ. דְּלָא בְעִית מִיקְמָה לָךְ בְּנִין. אֲמַר לֵיהּ. לָמָּא לָא בְעִית מִיקְמָה לָךְ בְּנִין. אֲמַר לֵיהּ. חֲמִית דַּאֲנָא מֵקִים בַּר רְשִׁיעַ. בְּגִין כֵּן לָא בְעִית מִיקְמָה בְנִין. אֲמַר לֵיהּ. סַב בְּרַתִּי. דִּילְמָא מִינִּי וּמִינָּךְ הוּא מוּקִים בַּר נַשׁ טַב. אַף עַל גַּב לָא קָם אֶלָּא בַּר נַשׁ בִּישׁ. הָדָא הִיא דִכְתִיב וְכֵלַי כֵּלָיו רָעִים. אֲמַר לֵיהּ. לָא לָךְ אֲנָא שְׁמַע. אֵינִי קוֹפֵץ אֶלָּא לְמַה שֶׁאָמַר לִי זְקֵינִי. שֶׁאָמַר לִי. אִם רָאִיתָ חַלוֹמוֹת קָשִׁים אוֹ חֶזְיוֹנוֹת קָשִׁים קְפוֹץ לִשְׁלֹשָׁה דְבָרִים וְאַתְּ נִיצּוֹל. וְאֵילּוּ הֵן. לִתְפִילָּה וְלִצְדָקָה וְלִתְשׁוּבָה. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא שְׁמִי עֲלֵיהֶם וְיִתְפַּלְלוּ זֶה תְפִילָּה. וִיבַקְשׁוּ פָנַי זוֹ צְדָקָה. כְּמַה דְתֵימַר אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ. וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים זוֹ תְשׁוּבָה. אִם עָשׂוּ כֵן מַה כְתִיב תַּמָּן. וַאֲנִי אֶשְׁמַע מִן הַשָּׁמַיִם וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת אַרְצָם. מִיָּד וַיַּסֵּב. כַּד דְּקָם מְנַשֶּׁה הַוָה פרי חוֹרֵי יְשַׁעְיָה. בָּעֵי מִיקְטְלוּנֵיהּ וְהוּא עֲרַק מִן קֳדָמוֹיי. עֲרַק לְאַרְזָא וּבְלָעֵיהּ אַרְזָא. חֲסַר צִיצִתָא דְגוּלְתֵיהּ. אֲתוֹן וְאָמְרִין קֳדָמוֹי. אֲמַר לוֹן. אַזְלוֹן וְנַסְּרוֹן אַרְזָא. וְנַסְּרוּ לְאַרְזָא וְאִיתְחֲמֵי דָּמָא נְגַד. וְלֹא אָבָה יְי לִסְלוֹחַ. מִיכָּן שֶׁאֵין לוֹ חֵלֶק לְעָתִיד לָבוֹא. וְהָא כְתִיב מִלְבַד חַטּאוֹת מְנַשֶּׁה בֶן יְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה. נֵימַר. עַד דְּלֹא יַחֲזוֹר בֵּיהּ. עַל כָּל הַכְּעָסִים אֲשֶׁר הִכְעִיסוֹ מְנַשֶּׁה. נֵימַר. עַד שֶׁלֹּא עָשָׂה תְשׁוּבָה. וְהָא כְתִיב כִּי הוּא אָמוֹן הִרְבָּה אַשְׁמָה. לֹא הוֹסִיף אֶלָּא חִידֵּשׁ. וְהָכְתִיב וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד עַד אֲשֶׁר מִלֵּא אֶת יְרוּשָׁלַם פֶּה לָפֶה. וְכִי אֶיפְשַׁר לְבָשָׂר וְדָם לְמַלְאוֹת אֶת יְרוּשָׁלַם דָּם נָקִי פֶּה לָפֶה. אֶלָּא שֶׁהָרַג אֶת יְשַׁעְיָהוּ שֶׁהָיָה שָׁקוּל כְּמֹשֶׁה. דִּכְתִיב בֵּיהּ פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ. כָּתוּב וַיְדַבֵּר יְי אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ. וַיָּבֵא עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחֹחִים. מָהוּ בַחֹחִים. בְּכֵירוֹ מָנִיקִיָּא. אַמַר רִבִּי לֵוִי. מוּלָא שֶׁלִּנְחוֹשֶׂת עָשׂוּ לוֹ וְנָתְנוּ אוֹתוֹ בְּתוֹכָהּ וְהָיוּ מַסִּיקִין תַּחְתָּיו. כֵּיוָן שֶׁרָאָה שֶׁצָּרָתוֹ צָרָה לֹא הִנִּיחַ עֲבוֹדָה זָרָה בָעוֹלָם שֶׁלֹּא הִזְכִּירָהּ. כֵּיוָן שֶׁלֹּא הוֹעִיל לוֹ כְּלוּם אָמַר. זָכוּר אֲנִי שֶׁהָיָה אָבִי מַקְרֶא אוֹתִי אֶת הַפָּסוּק הַזֶּה בְּבֵית הַכְּנֶסֶת בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד יי אֱלֹהֶיךָ וְשָׁמַעְתָּ בְּקוֹלוֹ. כִּי אֵל רַחוּם יְי אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבוֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם. הֲרֵי אֲנִי קוֹרֵא אוֹתוֹ. אִם עוֹנֶה אוֹתִי מוּטָּב וְאִם לָאו הָא כָל אַפְּיָא שָׁוִין. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְסַתְּמִין אֶת הַחַלּוֹנוֹת שֶׁלֹּא תַעֲלֶה תְפִילָּתוֹ שֶׁלִּמְנַשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. רִבּוֹנוֹ שֶׁלְּעוֹלָם. אָדָם שֶׁעָבַד עֲבוֹדָה זָרָה וְהֶעֱמִיד צֶלֶם בַּהֵיכָל אַתָּה מְקַבְּלוֹ בִתְשׁוּבָה. אָמַר לָהֶן. אִם אֵינִי מְקַבְּלוֹ בִתְשׁוּבָה הֲרֵי אֲנִי נוֹעֵל אֶת הַדֶּלֶת בִּפְנֵי כָל בַּעֲלֵי תְשׁוּבָה. מָה עָשָׂה לוּ הַקָּדוֹשׁ בָּרוּךְ הוּא. חָתַר לוֹ חֲתִירָה מִתַּחַת כִּסֵּא הַכָּבוֹד שֶׁלּוֹ וְשָׁמַע תְּחִינָּתוֹ. הָדָא הִיא דִכְתִיב וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיִּשְׁמַע תְּחִינָּתוֹ וַיְשִׁיבֵיהוּ. אָמַר רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן. בַּעֲרָבְיָיא צְוָוחִין לַחֲתַרְתָּה עֲתַרְתָּה. וַיְשִׁיבֵיהוּ יְרוּשָׁלַם לְמַלְכוּתוֹ. בְּמָה הֵשִׁיבוֹ. שְׁמוּאֵל בַּר בִּינָא בְשֵׁם רִבִּי אָחָא. בָּרוּחַ הֵשִׁיבוֹ. כְּמַה דַתָּ מַר מַשִּׁיב הָרוּחַ. וַיֵּדַע מָנַשֶּׁה כִּי יְי הוּא הָאֱלֹהִים. בְּאוֹתָהּ שָׁעָה אָמַר מְנַשֶּׁה. אִית דִּין וְאִית דַּיָין.

What did Manasse do? It is written: In these days, Hezekias became critically ill, etc., for you will die, you will not live. For you will die, in this world, you will not live, in the Future World. He asked him, why? He answered him, because you did not want to have children. He asked him, why do you not want to have children? He answered him, I saw that I will have an evil son; therefore, I do not want to have children. He told him, marry my daughter, maybe descending from me and you he will become a good person. Nevertheless the result was only a bad person. That is what is written, but my vessels, his vessels are bad. He told him, I am not listening to you, I only am jumping on what my ancestor said, who told me, if you see bad dreams or bad visions do jump onto three things and you will be saved. These are: prayer, giving alms, and repentance. All three from one verse: If My people, over whom My Name is called, are subdued and they will pray, that refers to prayer, and they will ask before me, that refers to giving alms, as you say, I, by giving alms, shall see Your Face, I shall be satiated in waking by Your image. They shall repent their evil ways, that is repentance. If they did this, what is written there? I shall listen from Heaven, forgive their sins, and heal their land. Immediately, he turned, as is written. When Manasse became king, he was wild 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 flowing. But the Eternal did not want to pardon: from here that he has no part in the Future World. And is it not written, 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 him. Let us say, before he repented. But is it not written: For he, Amon, increased in criminality. He did not add, but he found new ways. And is there not written: 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 written: Mouth to mouth I would speak to him. It is written: The Eternal spoke to Manasse and to his people but they did not listen. He brought over them the generals of the king[ ]; they caught Manasse in ḥo̅ḥîm. What are ḥo̅ḥîm? Handcuffs. Rebbi Levi said, they made a bronze mule 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 synagogue: 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 written: 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 ˋatharta. He returned him to Jerusalem, to his kingship. 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.” At that moment, Manasse said, there is judgment and there is a judge.

רַב אָשֵׁי אוֹקֵי אַשְּׁלֹשָׁה מְלָכִים. אֲמַר: לִמְחַר נִפְתַּח בְּחַבְרִין. אֲתָא מְנַשֶּׁה, אִיתְחֲזִי לֵיהּ בְּחֶלְמֵיהּ. אָמַר: חֲבֵרָךְ וַחֲבֵירֵי דַּאֲבוּךְ קָרֵית לַן? מֵהֵיכָא בָּעֵית לְמִישְׁרֵא הַמּוֹצִיא? אֲמַר לֵיהּ: לָא יָדַעְנָא. אֲמַר לֵיהּ: מֵהֵיכָא דְּבָעֵית לְמִישְׁרֵא הַמּוֹצִיא לָא גְּמִירַתְּ, וַחֲבֵרָךְ קָרֵית לַן? אֲמַר לֵיהּ: אַגְמְרֵיהּ לִי, וְלִמְחַר דָּרֵישְׁנָא לֵיהּ מִשְּׁמָךְ בְּפִירְקָא. אֲמַר לֵיהּ: מֵהֵיכָא דְּקָרֵים בִּישּׁוּלָא. אֲמַר לֵיהּ: מֵאַחַר דְּחַכִּימַתְּ כּוּלֵּי הַאי, מַאי טַעְמָא קָא פָּלְחִיתוּ לַעֲבוֹדָה זָרָה? אֲמַר לֵיהּ: אִי הֲוֵת הָתָם, הֲוֵת נָקֵיטַתְּ בְּשִׁיפּוּלֵי גְּלִימָא וְרָהֲטַתְּ אַבַּתְרַאי. לִמְחַר אֲמַר לְהוּ לְרַבָּנַן: נִפְתָּח בְּרַבְּווֹתָא. מְנַשֶּׁה – שֶׁנָּשָׁה יָהּ. דָּבָר אַחֵר: מְנַשֶּׁה – שֶׁהִנְשִׁי אֶת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם. וּמְנָלַן דְּלָא אָתֵי לְעָלְמָא דְּאָתֵי? דִּכְתִיב: ״בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה מְנַשֶּׁה בְמׇלְכוֹ וַחֲמִשִּׁים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִָים וַיַּעַשׂ אֲשֵׁרָה כַּאֲשֶׁר עָשָׂה אַחְאָב מֶלֶךְ יִשְׂרָאֵל״. מָה אַחְאָב אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא, אַף מְנַשֶּׁה אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. רַבִּי יְהוּדָה אוֹמֵר: מְנַשֶּׁה יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר: ״וַיִּתְפַּלֵּל מְנַשֶּׁה אֶל ה׳ וַיֵּעָתֶר לוֹ וְגוֹ׳״. אָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ, שֶׁנֶּאֱמַר: ״וּנְתַתִּים לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ בִּגְלַל מְנַשֶּׁה בֶן יְחִזְקִיָּהוּ״. מָר סָבַר: בִּגְלַל מְנַשֶּׁה שֶׁעָשָׂה תְּשׁוּבָה וְאִינְהוּ לָא עֲבוּד, וּמָר סָבַר:

One day Rav Ashi ended his lecture just before reaching the matter of the three kings. He said to his students: Tomorrow we will begin the lecture with our colleagues the three kings, who, although they were sinners, were Torah scholars like us. Manasseh, king of Judea, came and appeared to him in his dream. Manasseh said to him angrily: You called us your colleague and the colleagues of your father? How dare you characterize yourself as our equal? Manasseh said to him: I will ask you, from where are you required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth? Rav Ashi said to him: I do not know. Manasseh said to him: Even this, from where you are required to begin cutting a loaf of bread when reciting the blessing: Who brings forth bread from the earth, you did not learn, and yet you call us your colleague? Rav Ashi said to Manasseh: Teach me this halakha and tomorrow I will lecture and cite it in your name during my public lecture delivered on the Festival. Manasseh said to him: One cuts the loaf from where it crusts as a result of baking. Rav Ashi said to him: Since you were so wise, what is the reason you engaged in idol worship? Manasseh said to him: Had you been there at that time, you would have taken and lifted the hem of your cloak and run after me due to the fierce desire to engage in idol worship and due to the fact that it was a common faith. The next day Rav Ashi said to the Sages as a prelude to his lecture: We will begin with the treatment of our teachers, those kings who were greater than us in Torah knowledge but whose sins caused them to lose their share in the World-to-Come. The Gemara proceeds to discuss the third king enumerated in the mishna. He was called Manasseh [Menashe] because he forgot God [nasha yah]. Alternatively, he was called Manasseh since he caused the kingdom of Israel to forget [hinshi] their Father Who is in Heaven. And from where do we derive that Manasseh does not enter into the World-to-Come? The Gemara answers: It is derived as it is written: “Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem…And he did that which was evil in the sight of the Lord…And he made an ashera, as did Ahab king of Israel” (II Kings 21:1–3). Just as Ahab has no share in the World-to-Come, so too, Manasseh has no share in the World-to-Come. § The mishna teaches that Rabbi Yehuda says: Manasseh has a share in the World-to-Come, as it is stated: “And he prayed to him and He was entreated of him, and heard his supplication and brought him back to Jerusalem unto his kingdom” (II Chronicles 33:13). Rabbi Yoḥanan says: And both of them, Rabbi Yehuda and the Rabbis, who disagree with regard to whether Manasseh has a share in the World-to-Come, interpreted one and the same verse, as it is stated: “And I will make them into a horror for all the kingdoms of the earth, on account of Manasseh, son of Hezekiah” (Jeremiah 15:4). One Sage, Rabbi Yehuda, holds that “on account of Manasseh” means that the Jewish people will be judged harshly, as ultimately, one as wicked as Manasseh repented, and they did not do so. And one Sage, the Rabbis, holds that

תָּנוּ רַבָּנַן: מְנַשֶּׁה הָיָה שׁוֹנֶה חֲמִשִּׁים וַחֲמִשָּׁה פָּנִים בְּתוֹרַת כֹּהֲנִים, כְּנֶגֶד שְׁנֵי מַלְכוּתוֹ. אַחְאָב – שְׁמֹנִים וַחֲמִשָּׁה, יָרׇבְעָם – מֵאָה וּשְׁלֹשָׁה. ״וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד עַד אֲשֶׁר מִלֵּא אֶת יְרוּשָׁלִַים פֶּה לָפֶה לְבַד מֵחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת יְהוּדָה לַעֲשׂוֹת הָרַע בְּעֵינֵי ה׳״. הָכָא תַּרְגִּימוּ: שֶׁהָרַג יְשַׁעְיָה. בְּמַעְרְבָא אָמְרִי: שֶׁעָשָׂה צֶלֶם מַשּׂאוֹי אֶלֶף בְּנֵי אָדָם, וּבְכׇל יוֹם וָיוֹם הוֹרֵג (אֶת) כּוּלָּם. כְּמַאן אָזְלָא הָא דְּאָמַר רַבָּה בַּר בַּר חָנָה: שְׁקוּלָה נְשָׁמָה שֶׁל צַדִּיק אֶחָד כְּנֶגֶד כׇּל הָעוֹלָם כּוּלּוֹ? כְּמַאן דְּאָמַר יְשַׁעְיָה הָרַג. אָחָז הֶעֱמִידוֹ בַּעֲלִיָּיה, שֶׁנֶּאֱמַר: ״וְאֵת הַמִּזְבְּחוֹת אֲשֶׁר עַל הַגָּג עֲלִיַּת אָחָז וְגוֹ׳״. מְנַשֶּׁה הֶעֱמִידוֹ בַּהֵיכָל, שֶׁנֶּאֱמַר: ״וַיָּשֶׂם אֶת פֶּסֶל הָאֲשֵׁרָה אֲשֶׁר עָשָׂה בַּבַּיִת אֲשֶׁר אָמַר ה׳ אֶל דָּוִד וְאֶל שְׁלֹמֹה [בְנוֹ] בַּבַּיִת הַזֶּה וּבִירוּשָׁלִַים אֲשֶׁר בָּחַרְתִּי מִכֹּל שִׁבְטֵי יִשְׂרָאֵל אָשִׂים אֶת שְׁמִי לְעוֹלָם״. אָמוֹן הִכְנִיסוֹ לְבֵית קׇדְשֵׁי הַקֳּדָשִׁים, שֶׁנֶּאֱמַר: ״כִּי קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּס״. [אָחָז בִּטֵּל אֶת הָעֲבוֹדָה], וְחָתַם אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר: ״צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמּוּדָי״. מְנַשֶּׁה קָדַר אֶת הָאַזְכָּרוֹת, וְהָרַס אֶת הַמִּזְבֵּחַ. אָמוֹן שָׂרַף אֶת הַתּוֹרָה, וְהֶעֱלָה שְׂמָמִית עַל גַּבֵּי הַמִּזְבֵּחַ. אָחָז הִתִּיר אֶת הָעֶרְוָה. מְנַשֶּׁה בָּא עַל אֲחוֹתוֹ.

§ The Sages taught in a baraita: Manasseh, king of Judea, would study fifty-five different aspects in interpreting Torat Kohanim, the halakhic midrash on Leviticus, corresponding to the years of his reign, indicating that he possessed great knowledge. Ahab was greater and studied eighty-five aspects, and Jeroboam was greater still and studied one hundred and three aspects. It is stated: “And Manasseh shed a great deal of innocent blood, until he filled Jerusalem from one end to another [peh lafeh], beside his sin that he made Judea sin, to do evil in the eyes of the Lord” (II Kings 21:16). Here, in Babylonia, they interpret the verse to mean that he killed the prophet Isaiah (see Yevamot 49b). In the West, Eretz Yisrael, they say that Manasseh crafted an idol so large that it was a burden requiring one thousand people to carry it, and each and every day he would require them to carry it, which would kill all of them. The Gemara asks: In accordance with whose opinion is that which Rabba bar bar Ḥana says: The soul of one righteous person is equal in value to the entire world? It is in accordance with the opinion of the one who says: He killed Isaiah. Ahaz placed that idol in the upper chamber in the Temple, as it is stated: “And the altars that were on the roof of the upper chamber of Ahaz” (II Kings 23:12). Manasseh placed it in the Sanctuary itself, as it is stated: “And he set the graven image of the ashera that he had crafted, in that house of which the Lord said to David, and to Solomon his son: In this house, and in Jerusalem, which I have chosen from all the tribes of Israel, will I put My name forever” (II Kings 21:7). Amon introduced it into the Holy of Holies, as it is stated: “For the bed is too short for spreading, and the covering too narrow for when he gathers himself” (Isaiah 28:20). Ahaz nullified the Temple service and sealed the Torah, prohibiting its study, as it is stated: “Bind up the testimony, seal the Torah among my disciples” (Isaiah 8:16). Manasseh excised the mentions of God’s names from sacred books and destroyed the altar. Amon burned the Torah and sacrificed a gecko, an impure creeping animal, upon the altar. Ahaz permitted engaging in sexual intercourse with forbidden relatives, and announced that marriage between those relatives is permitted. Manasseh exploited that pronouncement and engaged in sexual intercourse with his sister.

מִפְּנֵי מָה לֹא מָנוּ אֶת אָמוֹן? מִפְּנֵי כְּבוֹדוֹ שֶׁל יֹאשִׁיָּהוּ. מְנַשֶּׁה נָמֵי לָא נִמְנֵי מִפְּנֵי כְּבוֹדוֹ שֶׁל חִזְקִיָּהוּ? בְּרָא מְזַכֵּי אַבָּא, אַבָּא לָא מְזַכֵּי בְּרָא. דִּכְתִיב: ״וְאֵין מִיָּדִי מַצִּיל״. אֵין אַבְרָהָם מַצִּיל אֶת יִשְׁמָעֵאל, אֵין יִצְחָק מַצִּיל אֶת עֵשָׂו. הַשְׁתָּא דְּאָתֵית לְהָכִי, אָחָז נָמֵי לָא אִימְּנִי מִשּׁוּם כְּבוֹדוֹ שֶׁל חִזְקִיָּהוּ.

The Gemara continues and asks: For what reason did the tanna’im not enumerate the wicked Amon among the kings with no share in the World-to-Come? The Gemara answers: He is not enumerated due to the honor of Josiah, his righteous son. The Gemara challenges: Let us also not enumerate Manasseh due to the honor of Hezekiah, his righteous father. The Gemara explains: The son confers merit upon the father, as it is to the father’s credit that he raised a righteous son; but the father does not confer merit upon the son, as it is written: “None delivers from My hand” (Deuteronomy 32:39). Abraham does not deliver his son Ishmael from the judgment of Heaven; Isaac does not deliver his son Esau from judgment. The Gemara comments: Now that you have arrived at this understanding, Ahaz too was not enumerated in the mishna due to the honor of his son Hezekiah.

אֲמַר לֵיהּ: מַאי כּוּלֵּי הַאי? אֲמַר לֵיהּ: מִשּׁוּם דְּלָא עֲסַקְתְּ בִּפְרִיָּה וּרְבִיָּה. אֲמַר לֵיהּ: מִשּׁוּם דַּחֲזַאי לִי בְּרוּחַ הַקֹּדֶשׁ דְּנָפְקִי מִינַּאי בְּנִין דְּלָא מְעַלּוּ.

Hezekiah said to him: What is all of this? For what transgression am I being punished? Isaiah said to him: Because you did not marry and engage in procreation. Hezekiah apologized and said: I had no children because I envisaged through divine inspiration that the children that emerge from me will not be virtuous. Hezekiah meant that he had seen that his children were destined to be evil. In fact, his son Menashe sinned extensively, and he thought it preferable to have no children at all.