Let anyone who has one ox take one hide and let anyone who does not have an ox take two hides. The people of Sodom said to the orphan: What is the reason for this? The orphan said to them: The ultimate rule is parallel to the initial rule; just as the initial rule is that anyone who has one ox shall herd the city’s animals for one day and anyone who does not have any oxen shall herd the city’s animals for two days, so too, the ultimate rule is: Let anyone who has one ox take one hide and let anyone who does not have an ox take two hides.

Furthermore, they declared in Sodom: Let one who crosses on a ferry give one dinar as payment; let one who does not cross on a ferry, but walks in the river, give two dinars. In addition, when there was anyone who had a row of bricks, each and every one of the people of Sodom would come and take one brick and say to him: I am taking only one, and you are certainly not particular about so inconsequential an item, and they would do this until none remained. And when there was anyone who would cast garlic or onions to dry, each and every one of the people of Sodom would come and take one and say to him: I took only one garlic or onion, and they would do this until none remained.

There were four judges in Sodom and they were named for their actions: Shakrai, meaning liar, and Shakrurai, habitual liar, Zayfai, forger, and Matzlei Dina, perverter of justice. These were the judgments that they rendered: In a case of one who strikes the wife of another and causes her to miscarry, they would say to the woman’s husband: Give the woman to the one who struck her, so that she will be impregnated for you again. In a case of one who severed the ear of another’s donkey, they would say to the owner of the donkey: Give the donkey to the one who caused the damage, until the ear grows back. In a case of one who wounds another, they would say to the injured party: Give the one who wounded you a fee, as he let your blood.

And they instituted an ordinance: One who crossed the river on a ferry gives four dinars, and one who crossed the river in the water gives eight dinars. One time a certain launderer came and arrived there. The people of Sodom said to him: Give four dinars as payment for the ferry. He said to them: I crossed in the water. They said to him: If so, give eight dinars, as you crossed in the water. He did not give the payment, and they struck him and wounded him. He came before the judge to seek compensation. The judge said to him: Give your assailant a fee, as he let your blood, and eight dinars, as you crossed the river in the water.

Eliezer, servant of Abraham, happened to come there, and they wounded him. He came before the judge to seek compensation. The judge said to him: Give your assailant a fee, as he let your blood. He took a stone and he wounded the judge. The judge said: What is this? Eliezer said to him: The fee that is to be paid to me by you, give it to that person who wounded me, and my money will remain where it remains.

The Gemara continues to discuss the sins of the people of Sodom: They had beds on which they would lay their guests; when a guest was longer than the bed they would cut him, and when a guest was shorter than the bed they would stretch him. Eliezer, servant of Abraham, happened to come there. They said to him: Come lie on the bed. He said to them: I took a vow that since the day my mother died I do not lie on a bed.

When a poor person would happen to come to Sodom, each and every person would give him a dinar, and the name of the giver was written on each dinar. And they would not give or sell him bread, so that he could not spend the money and would die of hunger. When he would die, each and every person would come and take his dinar.

This is what the people of Sodom stipulated among themselves: Whoever invites a man to a wedding, his cloak will be removed. There was this wedding, and Eliezer, servant of Abraham, arrived there and they did not give him bread. When he sought to dine, Eliezer came and sat at the end, behind everyone. They said to him: Who invited you to here? He said to the one sitting next to him: You invited me. That man said to himself: Perhaps they will hear that I invited him and they will remove the garment of that man, referring to himself. The one who sat next to him took his cloak and ran outside. And likewise, Eliezer did the same for all of them until they all left, and he ate the meal.

There was a young woman who would take bread out to the poor people in a pitcher so the people of Sodom would not see it. The matter was revealed, and they smeared her with honey and positioned her on the wall of the city, and the hornets came and consumed her. And that is the meaning of that which is written: “And the Lord said: Because the cry of Sodom and Gomorrah is great [rabba]” (Genesis 18:20). And Rav Yehuda says that Rav says: Rabba is an allusion to the matter of the young woman [riva] who was killed for her act of kindness. It is due to that sin that the fate of the people of Sodom was sealed.

§ The mishna teaches: The spies who spread an evil report of their visit to Canaan have no share in the World-to-Come, as it is stated: “And those men who spread the evil report about the land died by plague before the Lord” (Numbers 14:37). “And…died” indicates in this world, and “by plague” indicates for the World-to-Come.

The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Eliezer says: About the assembly of Korah, the verse states: “The Lord kills and makes alive; He lowers to the grave, and raises” (I Samuel 2:6), indicating that the assembly of Korah has a share in the World-to-Come.

The Sages taught in a baraita (Tosefta 13:9): The members of the assembly of Korah have no share in the World-to-Come, as it is stated: “And the earth closed upon them” (Numbers 16:33), meaning in this world, and also: “And they perished from among the assembly” (Numbers 16:33), meaning in the World-to-Come; this is the statement of Rabbi Akiva. Rabbi Yehuda ben Beteira says: Although it says that they perished, they are like a lost item that is sought, ultimately found, and rehabilitated, as it is stated: “I have gone astray like a lost sheep; seek out your servant, for I do not forget your mitzvot” (Psalms 119:176).

Apropos Korah, the Gemara proceeds to interpret the verses written concerning him. “And Korah, son of Izhar, son of Kohath, son of Levi, took [vayikkaḥ]” (Numbers 16:1), Reish Lakish says: He purchased [lakaḥ] a bad acquisition for himself, as through his actions he drove himself from the world. “Korah” alludes to the fact that because of him a void [korḥa] was created in the children of Israel. “Son of Izhar,” is referring to a son who incited the wrath of the entire world upon him like the heat of the afternoon [tzohorayim]. “Son of Kohath,” is referring to a son who blunted [hik’ha] the teeth of his parents, i.e., he shamed them with his conduct. “Son of Levi,” is referring to a son who became an escort [levaya] in Gehenna.

The Gemara asks: But if Korah’s lineage is being interpreted disparagingly, why not let the Torah also include: Son of Jacob [Ya’akov], and interpret it: A son who contorted [she’akav] himself until he reached Gehenna? Rav Shmuel bar Rav Yitzḥak says: Jacob prayed for mercy for himself that his name would not be included in the lineage of Korah, as it is stated: “Let my soul not come into their council; to their assembly let my honor not be united” (Genesis 49:6). “Let my soul not come into their council”; these are the spies. Jacob prayed that his name would not be mentioned in their regard. “To their assembly let my honor not be united”; this is referring to the assembly of Korah.

The Gemara proceeds to interpret the names of Korah’s cohorts: “Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben” (Numbers 16:1). “Dathan” is one who violated the precepts [dat] of God. “Abiram” is one who braced [iber] himself from repenting. “And On” indicates one who sat in acute mourning [aninut] over the sin that he committed, and he repented and was spared. “Peleth” is one for whom wonders [pelaot] were performed. Son of Reuben [Reuven], is a son who saw and understood [ra’a vehevin] the nature of what was transpiring and repented.

Rav says: On, son of Peleth, did not repent on his own; rather, his wife saved him. She said to him: What is the difference to you? If this Master, Moses, is the great one, you are the student. And if this Master, Korah, is the great one, you are the student. Why are you involving yourself in this matter? On said to her: What shall I do? I was one of those who took counsel and I took an oath with them that I would be with them. She said to him: I know that the entire assembly is holy, as it is written: “For all the assembly is holy” (Numbers 16:3), and they observe the restrictions of modesty. She said to him: Sit, for I will save you. She gave him wine to drink and caused him to become drunk and laid him on a bed inside their tent. She sat at the entrance of the tent