Sancheriv had the opportunity to destroy Jerusalem also but he delayed and missed his chance. The day he got to Jerusalem was the last day to finish up the punishments relating to the city of Nov but he waited until the next morning and therefore didn’t succeed. The gemara diverges to King David’s punishment for what happened in Nov, holding him indirectly responsible for the death of all the inhabitants of the city. A whole encounter between him and Yishbi, the brother of Goliath is described as having a connection to this.
The story of the battle between Hizkiyahu and Sancheriv is discussed in detail, beginning with the tradition that Hizkiyahu was meant to be the messiah but was deemed unworthy for not showing thanks to God. In the context of the description of the story, the gemara uses it as a platform to stress the importance of learning Torah.
Various details about verses relating to Chanania, Mishael and Azaria are brought and discussed.
More sources are brought to prove that there will be resurrection of the dead. In addition, other sources are brought which indicate things that will be in the world to come. The gemara brings the verses in Ezekiel where Ezekiel brings the bones back to life. Various interpretations are brought to explain whether he really resurrected the dead and if he did, whether they lived for a few moments or went on to lead full lives. Another question is who were the people who Ezekiel resurrected?
The rabbis bring various sources (some in the context of debates against non Jews) to prove from the Torah that there is resurrection of the dead.
Further conditions are brought under which the rebellious elder can get killed. There is a debate about how his death is publicized. Details regarding false prophets and those who don’t listen to prophecies are brought. Three types of cases receive strangulation and another three are killed by God. The derivations of these cases as well as rea;l examples of these cases are brought. The gemara digresses to the akeida story and brings in the satan character fromJob into the story of the akeida.
A rebellious elder – what is the procedure for convicting one as a rebellious elder? There are three different opinions brought regarding what types of subject matter does the rebellious elder need to disagree with the other rabbis about in order to incur the death penalty.
What type of kidnapping does one get the death penalty for? It must include kidnapping and selling into slavery. Could two witnesses testify that one kidnapped and a different two testify that one sold? Would that be considered two separate testimonies that each stand alone or is each only half a testimony? If it is half a testimony, then there is a debate about whether partial testimony is acceptable or not?
Is one allowed to perform a medical procedure on a parent? Is one allowed to administer lashes in the court or cursing (during the process of excommunication) to a parent as a messenger of the court? Does the commandment not to curse or hit a parent apply to those who are no longer “part of the nation.” Do they apply after death? Is there a distinction between hitting and cursing regarding these two issues?
The gemara derives the last few halachot mentioned in the braita quoted on the previous page which delineated which acts relating to teruma and the mikdash obligate one in death by the hands of God or just a regular negative commandment (lashes). The gemara also elaborates on the debate in the mishna regarding a stranger who works in the temple and what punishment he gets. The tenth perek begins with a list of who gets killed by strangulation and starts to delve into the first one – one who hits one’s parents. What type of hitting is referred to? Wha tif done for healing purposes?