Jerusalem Talmud Sanhedrin Chapter 1

דִּינֵי מָמוֹנוֹת בִּשְׁלשָׁה גְּזֵלוֹת וַחֲבָלוֹת בִּשְׁלשָׁה נֶזֶק וַחֲצִי נֶזֶק תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. הָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע בִּשְׁלשָׁה דִּבְרֵי רַבִּי מֵאִיר וַחֲכָמִים אוֹמְרִים הַמּוֹצִיא שֵׁם רַע בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁיֶּשׁ בּוֹ דִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלשָׁה כול׳. מְנָן תֵּיתִי לֵיהּ. וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט. הָיִיתִי אוֹמֵר. אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת בִּדְרִישָׁה וּבַחֲקִירָה. וּמְנַיִין לְדינֵי מָמוֹנוֹת שֶׁהֵן בִּשְׁלֹשָׁה. וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים רִיבָה בָּהּ דַּיָין אֶחָד. עַד הָאֱלֹהִים הֲרֵי שְׁנַיִם. אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים הֲרֵי כָּאן שְׁלֹשָׁה. דִּבְרֵי רִבִּי יֹאשִׁיָּה. רִבִּי יוֹנָתָן אָמַר. הָרִאשׁוֹן תְּחִילָּה נֶאֱמַר וְאֵין דּוֹרְשִׁין תְּחִילּוֹת. אֶלָּא עַד הָאֱלֹהִים הֲרֵי אֶחָד. אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים הֲרֵי שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלֹשָׁה. רִבִּי אוֹמֵר. בִּשְׁנַיִם הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בִּשְׁנַיִם אוֹ אֵינוֹ אֶלָּא בְּאֶחָד. כְּשֶׁהוּא אוֹמֵר אֲשֶׁר יַרְשִׁיעָן אֱלֹהִים אֵין כָּתוּב כָּן אֶלָּא אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלֹשָׁה. רִבִּי אַבָּהוּ בָּעֵי. וּכְרִבִּי דִּינֵי מָמוֹנוֹת בַּחֲמִשָּׁה וְשֶׂיִּגָּמֵר בְּכ״ג. אַשְׁכָּח תַּנֵּי רִבִּי חִזְקִיָּה. הוֹאִיל וְאָמְרָה תוֹרָה. הֲרוֹג עַל פִּי מַטִּים הֲרוֹג עַל פִּי עֵדִים. מַה עֵדִים שְׁנַיִם אַף מַטִּים שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן אַחֵר. הֲרֵי חֲמִשָּׁה. לֹא הֵן גְּזֵילוֹת הֵן חֲבָלוֹת. אַשְׁכָּח תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. אֲתַא מֵימַר לָךְ כִּפְשׁוּטָהּ דְּקִרְיָיא. וַתְיָיא כְרִבִּי יוֹסֵי בַּר חֲלַפְתָּא. רִבִּי יוֹסֵי בַּר חֲלַפְתָּא אֲתוּן תְּרֵין בַּר נַשׁ מֵידוֹן קוֹמוֹי. אָמְרֵי לֵיהּ. עַל מְנָת שֶׁתְּדִינֵנוּ דִּין תּוֹרָה. אֲמַר לוֹן. אֲנִי אֵינִי יוֹדֵעַ דִּין תּוֹרָה אֶלָּא הַיּוֹדֵעַ מַחֲשָׁבוֹת יִפְרַע מֵאוֹתָן הָאֲנָשִׁים. מְקַבְּלִין עֲלֵיכוֹן מַה דַּנָּא אֲמַר לְכוֹן. רִבִּי עֲקִיבָה כַּד הֲוָה בַּר נַשׁ אֲזַל בָּעֵי מֵידוֹן קוֹמֵיהּ הֲוָה אֲמַר לֵיהּ. הֲווּ יוֹדְעִין לִפְנֵי מִי אֲתֶּם עוֹמְדִין. לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. שֶׁנֶּאֱמַר וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי יי. וְלֹא לִפְנֵי עֲקִיבָה בֶּן יוֹסֵף. תַּנֵּי. קוֹדֶם לְאַרְבָּעִים שָׁנָה עַד שֶׁלֹּא חָרֵב הַבַּיִת נִיטְלוּ דִינֵי נְפָשׁוֹת וּבִימֵי שִׁמְעוֹן בֶּן שֶׁטַח נִיטְלוּ דִינֵי מָמוֹנוֹת. אָמַר רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּרִיךְ רַחֲמָנָא דְּלִי נָא חֲכִים מֵידוֹן. שְׁמוּאֵל אָמַר. שְׁנַיִם שֶׁדָּנוּ דִּינֵיהֶן דִּין אֶלָּא שֶׁנִּקְרְאוּ בֵּית דִּין חָצוּף. רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ תְּרֵיהוֹן מָרִין. אֲפִלוּ שְׁנַיִם שֶׁדָּנוּ אֵין דִּינֵיהֶן דִּין. תַּמָּן תַּנִּינָן. הָיָה דָן אֶת הַדִּין. זִיכֶּה אֶת הַחַיָיב חִיֵיב לַזַּכַּאי. טִימֵּא לַטָּהוֹר טִיהֵר לַטָּמֵא. מַה שֶעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. רִבִּי בָּא בְשֵׁם רִבִּי אַבָּהוּ. בְּשֶׂאָמְרוּ לוֹ. הֲרֵי אַתְּ מְקוּבָּל עָלֵינוּ כִשְׁנַיִם. מָה אֲנָן קַיָימִין. אִם בְּשֶׁטָּעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. בְּדָא מַה שֶעָשָׂה עָשׂוּי. אִם בְּשֶׁטָּעָה וְדָנָן דִּין תּוֹרָה. בְּדָא יְשַׁלֵּם מִבֵּיתוֹ. רִבִּי בָּא בְשֵׁם רִבִּי אַבָּהוּ. בְּשֶׁאָמְרוּ לוֹ. הֲרֵי אַתְּ מְקוּבָּל עָלֵינוּ כִשְׁלֹשָׁה עַל מְנָת שֶׁתְּדִינוּנוּ דִין תּוֹרָה. וְטָעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. מַה שֶעָשָׂה עָשׂוּי. מִפְּנֵי שֶׁטָּעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. יְשַׁלֵּם מִבֵּיתוֹ. שֶׁהִגִּיס דַּעְתוֹ לָדוּן יְחִידִי דִין תּוֹרָה. דְּתַנִּינָן. אַל תְּהִי דָן יְחִידִי. שֶׁאֵין דָּן יָחִיד אֶלָּא אֶחָד. אָמַר רִבִּי יְהוּדָה בֶּן פָּזִי. אַף הַקָּדוֹשׁ בָּרוּך הוּא אֵין דָּן יְחִידִי. שֶׁנֶּאֱמַר וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ. אֵילּוּ מַטִּין לְכַף זְכוּת וְאֵילּוּ מַטִּין לְכַף חוֹבָה. אַף עַל פִּי שֶׁאֵין דָּן יְחִידִי חוֹתֵם יְחִידִי. שֶׁנֶּאֱמַר אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתָב אֱמֶת. אָמַר רִבִּי יוֹחָנָן. לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּך הוּא עוֹשֶּׂה בְעוֹלָמוֹ דָבָר עַד שֶׁנִּמְלַךְ בְּבֵית דִּין שֶׁלְּמַעֲלָן. מַה טַעַם. וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל. אֵימָתַי חוֹתָמוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת. בְּשָׁעָה שֶׁנִּמְלַךְ בְּבֵית דִּין שֶׁלְּמַעֲלָן. אָמַר רִבִּי לָעְזָר. כָּל מָקוֹם שֶׁנֶּאֱמַר יי אֱלֹהִים הוּא וּבֵית דִּינוֹ. וּבִנְיַין אָב שֶׁבְּכוּלָּם וַיי דִּבֶּר עָלָיו רָעָה. מָהוּ חוֹתָמוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. רִבִּי בֵּיבַי בְשֵׁם רִבִּי רְאוּבֵן. אֱמֶת. מָהוּ אֱמֶת. אָמַר רִבִּי בּוּן. שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רֵישׁ לָקִישׁ. אָלֶ״ף רֵישֵׁיהּ דְּאַלְפָא בֵיטָא. מֵ׳ם בְּאֶמְצָעִיתָהּ. תָּי׳ו בְּסוֹפָהּ. לוֹמַר אֲנִי יי רִאשׁוֹן שֶׁלֹּא קִיבַּלְתִּי מֵאַחֵר. וּמִבַּלְעָדַי אֵין אֱלֹהִים שֶׁאֵין לִי שׁוּתָף. וְאֶת אַחֲרוֹנִים אֲנִי הוּא. שֶׁאֵינִי עָתִיד לְמוֹסְרָהּ לְאַחֵר. רִבִּי בָּא וְרִבִּי בִנְיָמִן בַּר יֶפֶת הֲווּ דַיְינִין קוֹמֵי רִבִּי יִצְחָק וּנְפַק דִּינָא עִם רִבִּי בִנְיָמִן. אֲתַא רִבִּי בָּא בָּעְי מִיטְרוֹף. עָל רִבִּי אִמִּי וַאֲלַף. מוּמְחֶה שֶׁכָּפַף וְדָן דִּינוֹ דִּין. רִבִּי אַבָּהוּ הֲוָה יְתִיב דַּיָין בִּכְנִישְׁתָּא מְדַרְתָּא דְקַיסָרִין לְגַרְמֵיהּ. אָמְרִין לֵיהּ תַּלְמִידוֹי. וְלָא כֵן אַלְפָּן רִבִּי. אַל תְּהֵא דָן יְחִידִי. אֲמַר לוֹן. כֵּיוָן דְּאַתּון חֲמוּ לִי יְתִיב דַּיָין לְגַרְמִי וַאֲתוֹן לְגַבַּיי כְּמִי שֶׁקִּיבְּלוּ עֲלֵיהֶן. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁלֹּא קִיבְּלוּ עֲלֵיהֶן. אֲבָל אִם קִיבְּלוּ עֲלֵיהֶן דָּן אֲפִילוּ יְחִידִי. רִבִּי יוֹחָנָן אֲזַל מֵידוֹן קוֹמֵי רִבִּי חִיָיה רַבָּה. אַיְיתִיב גַּבֵּיהּ חַד תַּלְמִיד. וְלֹא כֵן תַּנֵּי. אָב וּבְנוֹ הָרַב וְתַלְמִידוֹ שְׁנֵיהֶן נִימְנִין אֶחָד. נֵימַר חָבֵר וְתַלְמִיד הָיָה. כְּרִבִּי לָעְזָר לְרִבִּי יוֹחָנָן. גְּזַר דִּין נְפָקוּ מִן דְּרַב לְגַרְמֵיהּ. מִן דְּרִבִּי אָחָא לְגַרְמֵיהּ. מִן דְּרִבִּי יוֹנָה וְרִבִּי יוֹסֵי לְגַרְמֵיהוֹן. תַּמָּן תַּנִּינָן. הַנּוֹטֵל שְׂכָרוֹ לָדוּן דִּינָיו בְּטֵילִין. כֵּינִי מַתְנִיתָא. הֶחָשׁוּד לִיטּוֹל שְׂכָרוֹ וְדָן. חַד בַּר נַשׁ אֲזַל מֵידוֹן קוֹמֵי רַב הוּנָא. אֲמַר לֵיהּ. אַיְיתִי לִי בַּר נַשׁ דִּיסוֹק תְּחוּתִי לְדִיקְלָא. רַב הוּנָא הֲוָה רֹעֵי תוֹרִין וַהֲוָה יְדַע שֲׂהַדוּ לְחַד בַּר נַשׁ. אֲמַר לֵיהּ. אַיְתָה שְׂהַד עָלַי. אֲמַר לֵיהּ. הַב לִי אַגְרִי. וְתַנֵּי כֵן. נוֹתְנִין לַדַּיָין שְׂכַר בְּטֵילוֹ וְלָעֵד שְׂכַר עֵדוּתוֹ. חַד בַּר נַשׁ סְאַב לְחַד כֹּהֵן. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק וְאוֹכְלֵיהּ חוּלִין. סָבְרִין מֵימַר שֶׁיּוֹצְאִין לוֹ דְמֵי תְרוּמָה מִתּוֹכָם. תַנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. הַמְבַצֵּעַ חוֹטֵא וְהַמְבָרֵךְ אֶת הַמְבַצֵּעַ הֲרֵי זֶה כִּמְנָאֵץ לִפְנֵי הַמָּקוֹם. שֶׁנֶּאֱמַר בּוֹצֵעַ בֵּרֵךְ נִאֵץ יי. אֶלָּא יִקּוֹב הַדִּין אֶת הָהָר כְּשֶׁעָשָׂה מֹשֶׁה. אֲבָל אַהֲרֹן מֵשִׂים שָׁלוֹם. שֶׁנֶּאֱמַר בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי. תַּנֵּי. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. מַה תַלְמוּד לוֹמַר וּבֹצֵעַ בֵּרֵךְ נִאֵץ יי. מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְאֶחָד שֶׁגָּנַב סְאָה חִיטִּין וְהוֹלִיכָהּ לַנַּחְתּוֹם וְהִפְרִישׁ חַלָּתָהּ וְהֶאֱכִילָהּ לְבָנָיו. הרֵי זֶה מְבָרֵךְ וְאֵינוֹ אלָּא מְנָאֵץ. רִבִּי מֵאִיר אוֹמֵר. מַה תַלְמוּד לוֹמַר וּבֹצֵעַ בֵּרֵךְ נִאֵץ יי. אֵילּוּ אֲחֵי יוֹסֵף. שֶׁנֶּאֱמַר מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ וגו׳. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. מִצְוָה לְבַצֵּעַ. שֶׁנֶּאֱמַר אֱמֶת וּמִשְׁפַּט שָׁלוֹם. כָּל מָקוֹם שֶׁיֵּשׁ אֱמֶת אֵין מִשְׁפַּט שָׁלוֹם. יֵשׁ שָׁלוֹם אֵין מִשְׁפַּט אֱמֶת. וְאֵי זֶהוּ אֱמֶת שֶׁיֵּשׁ בּוֹ מִשְׁפַּט שָׁלוֹם. הֲוֵי אוֹמֵר. זֶה בִיצּוּעַ. דָּן אֵת הַדִּין זִיכָּה לַהַזַכַּיי חִיֵיב לַחַיָיב. מַעֲלֶה עָלָיו הַכָּתוֹב כִּילּוּ עָשָׂה צְדָקָה עִם הַזַכַּיי וְכִילּוּ עָשָׂה צְדָקָה עִם הַחַיָיב. צְדָקָה עִם הַזַכַּיי. שֶׁהֶחֱזִיר לוֹ מָמוֹנוֹ. וְעִם הַחַיָיב. שֶׁהוֹצִיא גְזֵילוֹ מִתַּחַת יָדוֹ. אָמַר רִבִּי אַבָּהוּ. מִשְׁפָּט מִשְׁפָּט אֲמוּרִין בַּפָּרָשָׁה. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם. רִבִּי זְכַרְיָה בָּעֵי קוֹמֵי רִבִּי אִמִּי. עָבְדִין עוֹבְדָא כְּהָהֵן תַּנָּיָיא. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן מְנַסְּיָא אוֹמֵר. פְּעָמִים שֶׁאַתָּה רַשַּׁאי לְבַצֵּעַ. פְּעָמִים שֶׁאֵין אַתָּה רַשַּׁאי לְבַצֵּעַ. כֵּיצַד. שְׁנַיִם שֶׁבָּאוּ אֶל הַדַּיָין. עַד שֶׁלֹּא שָׁמַע דִּבְרֵיהֶן אוֹ מִשֶּׁשָּׁמַע דִּבְרֵיהֶן וְאֵינוֹ יוֹדֵעַ הֵיכָן הַדִּין נוֹטֶה רַשַּׁאי לוֹמַר לָהֶן. צְאוּ וּבִצְעוּ. מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְיוֹדֵעַ אַתָּה הֵיכָן הַדִּין נוֹטֶה אֵין אַתָּה רַשַּׁאי לִבְצוֹעַ. שֶׁנֶּאֱמַר פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן וְלִפְנֵי הִתְגַּלַּע הָרִיב נְטוֹשׁ. עַד שֶׁלֹּא נִתְגַּלַּע הָרִיב אַתָּה רַשַּׁאי לְנוֹטְשׁוֹ. מִשֶּׁנִּתְגַּלַּע הָרִיב אֵין אַתָּה רַשַּׁאי לְנוֹטְשׁוֹ. אָמַר רִבִּי מַתַּנְיָיה. אַף הפרשה צְרִיכָה הֶכְרֵעַ הַדַּעַת. רִבִּי יְהוּדָה בֶּן לָקִישׁ אָמַר. שְׁנַיִם שֶׁבָּאוּ אֶל הַדַּיָּן אֶחָד רַךְ וְאֶחָד חָזָק. עַד שֶׁלֹּא שָׁמַע דִּבְרֵיהֶן רַשַּׁאי לוֹמַר לָהֶן. אֵינִי נִזְקָק לָכֶם. שֶׁמָּא יִתְחַיֵיב הֶחָזָק וִיהֵא חָזָק אוֹיְבוֹ. מִשֶּׁשָּׁמַע דִּבְרֵיהֶן אֵין רַשַּׁאי לוֹמַר לָהֶן. אֵינִי נִזְקָק לָכֶם. שֶׁנֶּאֱמַר לֹא תָגוּרוּ מִפְּנֵי אִישׁ. רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. הֲרֵי שֶׁהָיָה יוֹשֵׁב אֵצֶל הַדַּיָין וְרָאָה זְכוּת לֶעָנֵי וְחוֹבָה לֶעָשִׁיר. מְנַיִין שֶׁלֹּא יִשְׁתּוֹק. שֶׁנֶּאֱמַר לֹא תָגוּרוּ מִפְּנֵי אִישׁ. אַל תַּכְנִיס דְּבָרֶיךָ מִפְּנֵי אִישׁ. וִיהוּ הַדַּיָינִין יוֹדְעִין אֶת מִי הֵן דָּנִין וְלִפְנֵי מִי הֵן דָּנִין. וְיִהְיוּ הָעֵדִים יוֹדְעִין אֶת מִי מֵעִידִין וְלִפְנֵי מִי מֵעִידִין. לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. שֶׁנֶּאֱמַר וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי יי וְאוֹמֵר אֱ‍לֹהִים נִצָּב בַּעֲדַת אֵל. וְכֵן יְהוֹשָׁפָט אוֹמֵר לַשּׁוֹפְטִים רְאוּ מָה אַתֶּם עוֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיי. וְכִי אֶיפְשַׁר לְבָשָׂר וָדָם לָדוּן אֶת בּוֹרְאוֹ. אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. אֲנָא אָמְרִית דִּיהֵא לִרְאוּבֵן ק׳ דֵּינָרִים וּלְשִׁמְעוֹן וְלֹא כְלוּם. וְאַתְּ נוֹטְלָן מִזֶּה וְנוֹתְנָן לָזֶּה. עָלַי לְשַׁלֵּם לוֹ וְלִיפָּרַע מֵאוֹתוֹ הָאִישׁ. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַדִּין בִּשְׁלֹשָׁה וּפְשָׁרָה בִשְׁנַיִם. יָפֶה כֹחַ הַפְּשָׁרָה מִכֹּחַ הַדִּין. שֶׁשְּׁנַיִם שֶׁדָּנוּ יְכוֹלִין לַחֲזוֹר בָּהֶן וּשְׁנַיִם שֶׁפִּישְּׁרוּ אֵין יְכוֹלִין לַחֲזוֹר בָּהֶן. הָאוֹנֵס וְהַמְפַתֶּה כול׳. רִבִּי מָנָא אָמַר. בְּנַעֲרָה מְאוֹרָסָה פְּלִיגֵי. רִבִּי מֵאִיר אוֹמֵר. מַפְסֶדֶת כְּתוּבָּתָהּ בִּשְׁלֹשָׁה וְנִסְקֶלֶת בְּעֶשְׂרִים וּשְׁלֹשָׁה. וַחֲכָמִים אוֹמְרִים. מָקוֹם שֶׁנִּסְקֶלֶת שָׁם מַפְסֶדֶת כְּתוּבָּתָהּ. אֲבָל בְּמוֹצִיא שֵׁם רַע כָּל עַמָּא מוֹדוּ מָקוֹם שֶׁהָעֵדִים נִסְקָלִין שָׁם הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הֵן תַּנִּינָתָהּ פְּלִגָה אַתְּ עֲבִיד פְּלִגֵיהּ. אֶלָּא בְּמוֹצִיא שֵׁם רַע פְּלִיגֵי. רִבִּי מֵאִיר אוֹמֵר. הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע בִּשְׁלֹשָׁה. וְהָעֵדִים נִסְקָלִין בְּעֶשְׂרִים וּשְׁלֹשָׁה. וְרַבָּנִין מָרִין. מָקוֹם שֶׁהָעֵדִים נִסְקָלִין שָׁם הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע. אֲבָל בְּנַעֲרָה מְאוֹרָסָה כָּל עַמָּא מוֹדוּ מָקוֹם שֶׁנִּסְקֶלֶת שָׁם מַפְסֶדֶת כְּתוּבָּתָהּ. וַתְיָיא דְּרִבִּי מָנָא כְּרִבִּי זְעִירָא וּדְרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרִבִּי אַבָּהוּ. רִבִּי אַבָּהוּ שָׁאַל. שׁוֹר הַנִּסְקַל כְּרִבִּי מֵאִיר מָהוּ שֶׂיִּתֵּן הַכֶּסֶף בִּשְׁלֹשָׁה וְיִסָּקֵל בְּעֶשְׂרִים וּשְׁלֹשָׁה. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שׁוֹר הַנִּסְקַל כּוּלּוֹ מָמוֹן הוּא וּגְזֵירַת הַכָּתוּב הוּא שֶׁיִּיסָּקֵל.

MISHNAH: Money matters 8:7). are judged by three [judges]; robberies and injuries by three [judges], damages, half damages 1:4–5). , double restitution 7:1 . The thief of livestock pays quadruple or quintuple restitution. quadruple and quintuple restitution. The rapist 4:1 ). , the seducer, and the calumniator 22:13–19 ). are judged by three [judges], the words of Rebbi Meïr; but the Sages say that the calumniator is judged by 23 because it might be a capital case 22:20–21 ) and the biblical text implies that the court which might sentence the husband to a fine is the one which might pass a death sentence, the case has to be tried in a tribunal empowered to try capital cases. According to rabbinic principles, Deut. 22:13–21 cannot refer to a husband accusing his wife of not being a virgin since 1° by marriage, the husband became his wife’s relative and relatives are barred from appearing as witnesses; his case could not be heard. 2° there is no verse threatening a woman with death if she married when not a virgin. Therefore, the rabbinic interpretation of the paragraph is that the husband presents witnesses to the fact that his wife committed adultery while preliminarily married to him. A preliminarily married woman is married in respect to criminal but not civil law (cf. Introduction to Tractate Qiddušin ). Another aspect of criminal law in this case is the law of perjury, Deut. 19:18–19 . Since the husband’s witnesses intended to have the woman stoned, if they are shown to be perjured they themselves are stoned. Therefore, the case may be heard only in a court competent to impose death sentences. . HALAKHAH: “Money matters are judged by three [judges],” etc. From where comes this? These shall be the laws of procedure to you , 35:29 . The chapter covers the rules of levitic cities, laws of property, and of the homicide, criminal law. I would say that both civil cases and criminal cases are subject to the rules of verification and examination refers to cross-examination relating to questions which answer to “who”, “when”, and “where”. Interrogation refers to answers to “how”. The distinction between the two is in regard to rules about discrepancies in testimony between different witnesses, Mishnah 5:1 . The verse makes it clear that the rules also apply to lawsuits about subjects not covered by the detailed list in the Mishnah. . From where that civil cases are heard by three [judges]? The owner shall go to the judge ,. 22:7 . he added here one judge. Before the judge ,. 22:8 . these are two. Whom the judges will find guilty, these are three three times. , the words of Rebbi Joshia. Rebbi Jonathan said, the first mention introduces the subject; one does not infer anything from introductions.). The expression which introduces a subject always is necessary and cannot be considered additional or extraneous to the subject at hand. . But before the judge, there is one. Whom the judges will find guilty, there are two. No court may be even-numbered, so one adds another one; this makes three. Rebbi said, the verse speaks about two. You say about two, or maybe it is only about one? What He said, it is not written “whom the judge will find guilty” but whom the judges will find guilty . No court may be even-numbered, so one adds another one; this makes three. Rebbi Abbahu asked. According to Rebbi, should not civil suits be heard by five; should sentence not be passed by 23 35:29 be interpreted as requiring identical procedural law for both civil and criminal cases? ? It was found stated by (Rebbi) The fourth generation Rebbi Hizqiah would be much too late. The baraita is found in both Mekhiltot (dR. Ismael, ed. Horovitz-Rabin p. 323, dR. Simeon ben Iohai ed. Epstein-Melamed p. 214.) Ḥizqiah: Since the Torah said, kill by a vote of the majority 23:2 : “to bend after the many.” The same verse forbids a guilty verdict by a simple majority: “Do not follow the majority in bad things.” Since the plural used for “many” implies at least two, it follows that a guilty verdict by a majority of one is an acquittal, while by a majority of two it is a guilty verdict. , kill by the testimony of witnesses. Since witnesses must be two 23:2 for criminal cases only. , a majority also must be two 23:2 for criminal cases only. . No court can be even-numbered; one adds another one. This makes five. Do not robberies and injuries fall under the same rules? It was found that Rebbi Simeon ben Ioḥai stated: These are the procedures which you shall put before them. It serves to explain to you the plain sense of the verse. 21:1 . As in Ex . 21–23 , pure money matters are treated first, then torts. The order of the Mishnah follows the order of topics in these chapters. . This follows Rebbi Yose bar Ḥalaphta. Rebbi Yose bar Ḥalaphta, when two people came before him for judgment and told him, “on condition that you judge us by the law of the Torah,” told them, “the law of the Torah I do not know, but He Who knows thoughts should collect from those people. You have to accept what I shall tell you.” When a person came to Rebbi Aqiba to have a suit decided before him, he told him: “You should know before Whom you are standing, before Him Who commanded and the world came into existence, as it is said: The two people who are quarrelling shall stand before the Eternal, 19:17 . The verse continues: “before the priests and the judges.” not before Aqiba ben Joseph.” It was stated is in 7:2 ; the first part is also quoted in the Babli, Šabbat 15a . The second part never applied in Babylonia. : Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben (Šetaḥ) civil jurisdiction was removed. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not intelligent enough to judge. Samuel said, if two men acted as judges, their judgment stands, but they are called an insolent court 22a . Cf. Berakhot 7:1, Note 18 . . Rebbi Joḥanan and Rebbi Simeon ben Laqish both are instructing: Even if two men acted as judges, their judgment is no judgment. There, we have stated 4:4 . The Mishnah refers to a person who did not pass the required examinations and was not formally qualified as a judge. : “If he rendered judgment, acquitted the guilty and condemned the innocent, declared the pure impure or the impure pure, what he did is done but he has to pay from his own pocket.” Rebbi Abba in the name of Rebbi Abbahu: if they told him, we accept you as if you were two. What are we dealing with? If his error was that he judged them on his discretion, then what he did is done. If his error was that he judged them by Torah law 9:2, Note 100 ). If any money changed hands as a consequence of the erroneous judgment, it has to be returned. , why should he pay from his own pocket? Rebbi Abba in the name of Rebbi Abbahu: if they told him, we accept you as if you were three on condition that you judge us by Torah law. He erred and judged them on his discretion. What he did is done, but since he erred and judged them on his discretion, he has to pay from his own pocket because he was presumptuous to judge alone by Torah law, as we have stated 4:8 . : “Do not judge sitting alone, for only One judges sitting alone.” Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said 22:19 . In MT, “was standing.” : all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing. 10:21 . Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court. What is the reason? True is the statement and a large host. 10:1 . When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty, 24(2 ) in the name of R. Eliezer, in Num. rabba 3(3 ) in the name of “the rabbis”: Any place where it is said “ and the Eternal.” Since the verse quoted in support refers to this version, the editor of the Žitomir-Wilna edition changed the text here. It is more likely that the text originally read “the Eternal of hosts” and the proof text was Jer. 11:17 . ” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him. 22:23 . What is the seal of the Holy One, praise to Him? Rebbi Bevai in the name of Rebbi Reuben, “true. 55a , in the name of R. Hanina, a midrash on 1K. 22:23 . ” What means “true”? Rebbi Abun said, that He is a Living Power and the King of this World. Rebbi Simeon ben Laqish said, א is the start of the alphabet, מ the middle, and ת the end. To say, I, the Eternal, am First, 41:4 . I did not receive anything from another. Besides Me there is no supreme power , 44:6 . The verse probably should have been quoted three times. for I have no co-owner. And with the last, I shall be , 41:4 . I shall not in the future turn it over to anybody else. Rebbi Abba and Rebbi Benjamin bar Jephet had a lawsuit before Rebbi Isaac; the judgment was for Rebbi Benjamin. Rebbi Abba wanted to complain; Rebbi Immi came and taught: If an expert forced his opinion as a judgment, his judgment stands. Rebbi Abbahu was sitting as sole judge in the inclining synagogue of Caesarea. His students said to him, did the rabbi not teach 4:8 . : “Do not judge sitting alone”? He told them, since you see me sitting alone as a judge and they come to me, it is because they accepted this. It was stated thus 25b. : “When was this said? If they did not accept it. But if they accepted it, he even judges as sole judge.” Rebbi Joḥanan went with a lawsuit before the Elder Rebbi Ḥiyya. He took a student to sit with him. But did we not state: “A father and his son, a teacher and his student, the two are counted as one.” Let us say that he was both student and colleague, like Rebbi Eleazar to Rebbi Joḥanan. Judgments were rendered by Rav alone, by Rav Aḥa alone, by Rebbi Jonah and Rebbi Yose by themselves. There, we have stated 4:6 , Babli Bekhorot 29a , Ketubot 105a , Qiddušin 58b . : “If somebody takes a fee to judge, his judgments are invalid.” So is the Mishnah: “He who is suspected of taking a fee but he judges.” A person brought a suit before Rav Huna 105a . , He told him, bring me a person who climbs the date palm instead of me. Rav Huna was a cowherd when he knew testimony for a person, who told him, come and testify for me. He answered him, give me my wages. It was stated thus: “One pays the judge for his time and the witness for his testimony. A person made a Cohen impure 1:1, Note 3 . . The case came before Rebbi Isaac who made him eat profane food which according to the Babli, Gittin 53a , can be punished only by a rabbinic fine. According to the Babli, Sanhedrin 8a , fines can be imposed only by a panel of three ordained judges. Since it is implied here that R. Isaac was sitting as sole judge, the Yerushalmi strongly disagrees with the Babli. (Cf. Bava qamma 9:2, Note 24 .) . They wanted to say that one deducts the price of heave from the amount. It was stated 92a . : Rebbi Eliezer ben Rebbi Yose the Galilean says, the person who arranges a compromise is sinning, and the one who praises a compromiser is like a blasphemer before the Omnipresent, as it is said 10:3 . : he who blesses a compromiser slanders the Eternal! The law should pierce the mountain, as Moses did. 18:16 ) and did not invite them to an arbitration panel. . But Aaron promoted peace I 12, II 24) explains that he dissuaded people from going to court. This is preferable according to everybody. , as it is said 2:6 . , in peace and straightness he went with Me . It was stated 92a . : 94a . In other Yerushalmi sources ( Hallah 1:9 Notes 218–221 ; Šabbat 13:3 14a l. 50) it is an Amoraic statement. “Rebbi Eliezer ben Jacob says, why does the verse say 10:3 . , he who blesses unlawful gain slanders the Eternal ? They gave a parable, to what can this be compared? To one who stole a se’ah of wheat, brought it to the baker, separated its ḥallah , and fed it to his children. He pronounces blessings but it is blasphemy. Rebbi Meir says, why does the verse say 10:3 . , he who blesses unlawful gain slanders the Eternal ? These are Joseph’s brothers, as it is is said 37:26 . : What is the gain if we slay our brother, etc.” “Rebbi Joshua ben Qorḥa says, it is a good deed to mediate a compromise, as it is said 8:16 , cf. Taˋaniot 4:2 (68a l. 75), Megillah 3:7 (74b l. 48). : Truth and judgment of peace . If there is truth, there is no judgment of peace. If there is peace, there is no judgment of truth. What is truth containing a judgment of peace? I am saying, this is compromise.” “If somebody judged correctly, absolved the innocent and condemned the guilty, the verse counts it as if he practiced kindness both towards the innocent and towards the guilty. Kindness towards the innocent, because he returned his money to him. And towards the guilty, for he removed the proceeds of robbery from his hands.” Rebbi Abbahu said, judgment and judgment is written in the verse 8:16 , cf. Taˋaniot 4:2 (68a l. 75), Megillah 3:7 (74b l. 48). : “Truth and judgment of peace judge in your gates.” Rebbi Zachariah asked before Rebbi Immi: Does one act following that Tanna, as it was stated: “Rebbi Simeon ben Menassiah says, sometimes you are empowered to propose a compromise, sometimes you are not empowered to propose a compromise. How is this? Two come before a judge; before he heard their arguments, or after he heard their arguments but does not know how to correctly apply the law, he may tell them, go and work out a compromise. After you heard their arguments and know how to correctly apply the law, you may not propose a compromise, as it is said 17:14 . : One may remove the beginning of a quarrel like water; before it becomes manifest, the quarrel may be abandoned. Before the quarrel became manifest, you are permitted to abandon it; after the quarrel became manifest, you are not permitted to abandon it.” Rebbi Mattaniah said, even compromise needs intelligent decision. 6, Sheiltot Mišpatim 58, and in all Medieval quotes; only in Babli 6b both in the Munich ms. and editio princeps incorrectly: R. Simeon ben Laqish. “Rebbi Jehudah ben Laqish said: If two people appeared before a judge, one decent and one agressive. Before he started to hear their arguments, he may tell them, I will not hear your case, lest the agressive one lose his case and become his enemy. After he started hearing their arguments, he may not tell them, I will not hear your case, for it is said, 1:17 . do not be afraid of anybody. “Rebbi Joshua ben Qorha says, if somebody in the Babli ( Ševuot 31a ): A student sitting before his teacher. This probably has to be understood here. was sitting next to a judge and saw a benefit for the poor and a detriment for the rich, from where that he should not keep silent? For it is said 1:17 . , do not be afraid of anybody. The judges have to know with Whom they judge, and the witnesses have to know before Whom they are testifying: before Him Who commanded and the world came into existence, as it is said 19:17 . The verse continues: “before the priests and the judges.” , the two people who are quarrelling shall stand before the Eternal, and it is said 82:1 . , the Almighty stands in the assembly of the judges. So Josaphat told the judges, look what you are doing, for you do not judge for man, but for the Eternal 19:6 . . How is it possible for flesh and blood to judge his Creator? But the Holy One, praise to Him, said: I said that Reuben should have 100 denars and Simeon nothing. You take from one and give it to the other. I have to repay it to him, and will Myself be paid by this man. It was stated: “Rabban Simeon ben Gamliel says, judgment is passed by three [judges], a compromise is made by two. The compromise is stronger than the judgment in that two [judges] who judged can repeal their judgment but two who negotiated a compromise cannot repeal1:4–6 . . “The rapist and the seducer,” etc. 4:4 , explained there in Notes 113–116 . The Ketubot ( כ ) text is original since only there is the disagreement between Rebbis Ze‘ira and Abbahu being explained. Rebbi Mana said, they disagree about the preliminarily married adolescent female. Rebbi Meïr says, she loses her ketubah in a court of three and is stoned in a court of 23; but the Sages say, at the same place which sentences her to be stoned she loses her ketubah. But in the case of the calumniator, everybody agrees that by the court in which the witnesses are stoned, the husband is flogged and pays 100 tetradrachmas. Rebbi Yose ben Rebbi Abun said to him, would they differ where it was not stated? But they differ about the calumniator! Rebbi Meïr says, he is flogged and pays 100 tetradrachmas by the judgment of three and the witnesses are stoned by the judgment of 23; but the rabbis say, by the court in which the witnesses are stoned, the husband is flogged and pays 100 tetradrachmas. But in the case of the preliminarily married adolescent female, everybody agrees that at the same place which sentences her to be stoned she loses her ketubah. It turns out that Rebbi Mana follows Rebbi Ze‘ira and Rebbi Yose ben Rebbi Abun follows Rebbi Abbahu. Rebbi Abbahu asked: Following Rebbi Meïr, should an ox which is stoned21:28 ). have to pay damages by a court of three and be stoned by 23? Rebbi Yose ben Rebbi Abun told him, the rules of an ox which is stoned are all about money 7:1 Notes 19–70 ; Giţţin 5:5 Note 136), it is clear that stoning the ox is a fine imposed on its owner. ; it is a decision of the verse that it should be stoned.

מַכּוֹת בִּשְׁלשָׁה מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ בְּעֶשְׂרִים וּשְׁלשָׁה. עִבּוּר הַחֹדֶשׁ בִּשְׁלשָׁה עִבּוּר הַשָּׁנָה בִּשְׁלשָׁה דִּבְרֵי רַבִּי מֵאִיר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר בִּשְׁלשָׁה מַתְחִילִין וּבַחֲמִשָּׁה נוֹשְׂאִין וְנוֹתְנִין וְגוֹמְרִין בְּשִׁבְעָה. וְאִם גָּמְרוּ בִשְׁלשָׁה מְעוּבֶּרֶת. סְמִיכַת הַזְּקֵנִים וַעֲרִיפַת הָעֶגְלָה בִּשְׁלשָׁה דִּבְרֵי רִבִּי שִׁמְעוֹן. וְרִבִּי יְהוּדָה אוֹמֵר בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּיאוּנִין בִּשְׁלשָׁה. נֶטַע רְבִיעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין בִּשְׁלשָׁה וְהַהֶקְדֵּשׁוֹת בִּשְׁלשָׁה. וַעֲרָכִין הַמִּיטַּלְטְלִין בִּשְׁלשָׁה. רִבִּי יְהוּדָה אוֹמֵר אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן. וְאָדָם כַּיּוֹצֵא בָהֶן. דִּינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. הָרוֹבֵעַ וְהַנִּרְבָּע בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁנֶאֱמַר וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה וְאוֹמֵר וְאֶת הַבְּהֵמָה תַּהֲרֹגוּ. שׁוֹר הַנִּסְקָל בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁנֶּאֱמַר הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת כְּמִיתַת הַבְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. הַזְּאֵב וְהָאֲרִי הַדּוֹב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ מִיתָתָן בְּעֶשְׂרִים וּשְׁלשָׁה. רַבִּי לִיעֶזֶר אוֹמֵר כָּל הַקּוֹדֵם לְהָרְגָן זָכָה. רַבִּי עֲקִיבָה אוֹמֵר מִיתָתָן בְּעֶשְׂרִים וּשְׁלשָׁה. מַכּוֹת בִּשְׁלשָׁה כול׳. רִבִּי אַבָּהוּ בָעֵי. מַכּוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. פְּעָמִים שֶׁמֵּת מִמַּכּוֹתָיו וַהֲרֵי יֵשׁ בּוֹ דִינֵי נְפָשׁוֹת. בַּר קַפָּרָא שָׁמַע כּוּלְּהוֹן מֵהָדָא. יְבָרֶכְךָ יי וְיִשְׁמְרֶךָ. מִיכָּן שֶׁמַּתְחִילִין בִּשְׁלֹשָׁה. יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. מִיכָּן שֶׁנּוֹשְׂאִין וְנוֹתְנִין בַּחֲמִשָּׁה. יִשָּׂא יי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם. מִיכָּן שֶׁגּוֹמְרִין בְּשִׁבְעָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי שָׁמַע כּוּלְּהוֹן מֵהָדָא. וַיִּקַּח רַב טַבָּחִים אֶת שְׁלֹשֶׁת שׁוֹמְרֵי הַסַּף. מִיכָּן שֶׁמַּתְחִילִין בִּשְׁלֹשָׁה. וַחֲמִשָּׁה אֲנָשִׁים מֵרוֹאֵי פְנֵי הַמֶּלֶךְ. מִיכָּן שֶׁנּוֹשְׂאִין וְנוֹתְנִין בַּחֲמִשָּׁה. וְשִׁבְעָה אֲנָשִׁים מֵרוֹאֵי פְנֵי הַמֶּלֶךְ. מִיכָּן שֶׁגּוֹמְרִין בְּשִׁבְעָה. אָמַר רִבִּי יוֹנָתָן. מִיכָּן לְסַנְהֶדְרִין גְּדוֹלָה שֶׁלְּכָל יִשְׂרָאֵל. וַיִּקַּח שַׂר הַטַּבָּחִים אֶת שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת צְפַנְיָה כֹּהֵן הֲרֵי שְׁנַיִם. וְשִׁבְעָה אֲנָשִׁים מֵרוֹאֵי פְנֵי הַמֶּלֶךְ הַרֵי תִשְׁעָה. וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הֲרֵי שִׁבְעִים חָסֵר אֶחָד. וּמִן הָעִיר סָרִיס אֶחָד הֲרֵי שִׁבְעִים. אִית תַּנָּיֵי תַנֵּי. שִׁבְעִים וְאֶחָד. וַיִּקַּח רַב הַטַּבָּחִים אֶת שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף וְשִׁבְעָה מֵרוֹאֵי פְנֵי הַמֶּלֶךְ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ. וּמִן הָעִיר לָקַח סָרִיס אֶחָד. הֲרֵי שִׁבְעִים וְאֶחָד. וְלָמָּה קוֹרֵיהוּ סָרִיס. שֶׁמְסָרֵס אֶת הַהֲלָכָה. כָּתוב אֶחָד אוֹמֵר חֲמִשָּׁה וְכָתוב אַחֵר אוֹמֵר שִׁבְעָה. לְהָבִיא שְׁנֵי סוֹפְרֵי הַדַּיָינִים. לֵית כָּאן עִיבּוּר הַחוֹדֶשׁ אֶלָּא קִידּוּשׁ הַחוֹדֶשׁ. שְׁמוּאֵל אָמַר. אֵין קִידּוּשׁ הַחוֹדֶשׁ פָּחוּת מֵעֲשָׂרָה. חֲבֵירִים מָהוּ לִיכָּנֵס לְקִידּוּשׁ הַחוֹדֶשׁ. אָמַר רִבִּי הוֹשַׁעְיָה. חָבֵר הֲוִינָא וְאַעֲלִי רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק לְקִידּוּשׁ הַחוֹדֶשׁ וְלִי נָא יְדַע אִין סַלְקִית מִימִּנְיָינָא אִין לָא. פְּשִׁיטָא דְלָא סְלִיק. לָמָּה. בְּגִין דַּהֲוָה חֲתָנֵהּ. אוֹ מִשּׁוּם שֶׁאֵין חֲבֵירִין נִכְנָסִין לְקִידּוּשׁ הַחוֹדֶשׁ. אָמָר רִבִּי כַּהֲנָא. חָבֵר הֲוִינָא וְאַעֲלִי רִבִּי תַּנְחוּם בַּר חִיָיה לְקִידּוּשׁ הַחוֹדֶשׁ וְסַלְקִית מִימִּנְיָינָא. הָדָא אָמְרָה שֶׁחֲבֵירִים נִכְנָסִין לְקִידּוּשׁ הַחוֹדֶשׁ. חֲבֵירִים מָהוּ לִיכָּנֵס לְעִיבּוּר שָׁנָה. נִישְׁמְעִינָהּ מֵהָדָא. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל שֶׁאָמַר. יִקְרוּנִי שִׁבְעָה זְקֵינִים לָעֲלִיָיה. וְנִכְנְסוּ שְׁמוֹנָה. אָמַר. מִי הוּא שֶׁנִּכְנַס שֶׁלֹּא בִרְשׁוּת. עָמַד שְׁמוּאֵל הַקָּטָן עַל רַגְלָיו וְאָמַר. אֲנִי עָלִיתִי שֶׁלֹּא בִרְשׁוּת. הֲלָכָה נִצְרְכָה לִי וְנִכְנַסְתִּי לִשְׁאוֹל עָלֶיהָ. אָמַר לוֹ רַבָּן גַּמְלִיאֵל. וּמָה אֶלְדָּד וּמֵידָד שֶׁכָּל יִשְׂרָאֵל יוֹדְעִים שֶׁאֵילּוּ הֵן שְׁנַיִם אָמַרְתִּי שֶׁאַתָּה אֶחָד מֵהֶן. וַאֲפֵילוּ כֵן לֹא עִיבְּרוּהָ בְּהַהוּא יוֹמָא וְאַפְלָגִינָה בְמִילֵּי דְאוֹרַיָיא וְעִבְּרוּהָ בְיוֹמָא דְבַתְרָא. תַּנֵּי סַנְהֶדְרִין שֶׁרָאוּ אֶת הַהוֹרֵג. אִית תַּנָּיֵי תַנֵּי. שְׁנַיִם נַעֲשִׂין עֵדִים וּמְעִידִין בִּפְנֵי הַשְּׁאָר. אִית תַּנָּיֵי תַנֵּי. כּוּלָּן עֵדִים וּמְעִידִין בִּפְנֵי אֲחֵרִים. רִבִּי יְהוּדָה בַּר פָּזִי בְשֵׁם רִבִּי זְעִירָה. כְּשֵׁם שֶׁחוֹלְקִין כָּאן כָּךְ חוֹלְקִין בְּעֵדוּת הַחוֹדֶשׁ. וִיקוּם חַד וִיתִיב חַד וִיקוּם חַד וִיתִיב חַד. שַׁנְיָיא הִיא שֶׁאֵין הָעֵד נַעֲשֶׂה דַיָין. רַב הוּנָא הֲוָה יְדַע שַׂהֲדוּ לְחַד בַּר נַשׁ. אֲזַל בָּעֵי מֵידוֹן קוֹמֵיהּ וְכָפַר בֵּיהּ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. בְּגִין דְּאַתְּ יְדַע דְּרִבִּי הוּנָא אִינְשָׁא רַבָּה אַתְּ כְּפַר בֵּיהּ. מָהוּ דְיֵיזִיל וְיִסְהוֹד עֲלָךְ קוֹמֵי בֵית דִּין חוֹרוֹן. אֲמַר לֵיהּ רַב הוּנָא. וְעָבְדִין כֵּן. אֲמַר לֵיהּ. אִין. וְשָׁרָא רַב הוּנָא גַרְמֵיהּ מִן הַהוּא דִינִא וַאֲזַל וְאַסְהִיד קוֹמֵי בֵית דִּין חוֹרוֹן. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְקִדַּשְׁתֶּם אֵת שְׁנַת הַחֲמִשִּׁים שָׁנָה. שָׁנִים אַתָּה מְקַדֵּשׁ וְלֹא חֳדָשִׁים. וְהָתַנִּינָן. רֹאשׁ בֵּית דִּין אוֹמֵר. מְקוּדָּשׁ. מָהוּ מְקוּדָּשׁ. מְקוּיָים. תַּנֵּי. לְקִידּוּשׁ הַחוֹדֶשׁ מַתְחִילִין מִגָּדוֹל. אָמַר רִבִּי חִיָיה בַּר אָדָא. מַתְנִיתָא אָמְרָה כֵן. רֹאשׁ בֵּית דִּין אוֹמֵר. מְקוּדָּשׁ. תַּנֵּי. לְעִיבּוּר הַחוֹדֶשׁ מַתְחִילִין מִן הַצַּד. אָמַר רִבִּי זְבִידָא. וְהַהֵן בֵּיתָא דִלְרַע לָא נְהִגִין כֵּן. וְלָא שְׁמִיעַ דָּמַר רִבִּי חִיָיה בַּר מַרְיָיה וְרִבִּי יוֹנָה רִבִּי בָּא בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. לְעִיבּוּר הַחוֹדֶשׁ מַתְחִילִין מִגָּדוֹל. לְעִיבּוּר שָׁנָה מַתְחִילִין מִן הַצַּד. וּכְבָר נִכְנַס רִבִּי יוֹחָנָן וְהָיָה קָטָן שֶׁבְּכוּלָּם. אָמְרוּ לוֹ. אֱמוֹר. הֲרֵי הַשָּׁנָה מְקוּדֶּשֶׁת בְּעִיבּוּרָהּ. אָמַר. הֲרֵי הַשָּׁנָה מְקוּדֶּשֶׁת בְּעִיבּוּרה. אָמַר רִבִּי יוֹנָתָן. רְאֵה לָשׁוֹן שֶׁלִּימְּדָנוּ בֶּן הַנַּפָּח. אִילּוּ אָמַר. בְּעִיבּוּרָהּ. הָיִיתִי אוֹמֵר. אֵילּוּ אַחַד עָשָׂר יוֹם שֶׁהַחַמָּה עוֹדֶפֶת עַל לְבָנָה. אֶלָּא בְעִיבּוּר. שֶׁהוֹסִיפוּ לָהּ חֲכָמִים שְׁלֹשִׁים יוֹם. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יַסָּא בְשֵׁם רִבִּי יוֹחָנָן. לְעִיבּוּר הוֹלְכִין אַחַר הַמִּינּוּי. לְבֵית הַוַועַד הוֹלְכִין אַחַר הָרָגִל. וְהוּא שֶׁיֵּשׁ כָּל אֶחָד מְדַבֵּר בִּמְקוֹמוֹ וְחוֹתֵם. כְּגוֹן רִבִּי חֲנִינָה פָתַח. רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ חוֹתְמִין. רִבִּי בָּא בַּר זַבְדָא פָתַח. רִבִּי יַסָּא וְרִבִּי אִמִּי חָתְמִין. רִבִּי חַגַּי פָתַח. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי חָתְמִין. רִבִּי כַהֲנָא אִימְנִי קוֹמֵי רִבִּי יַעֲקֹב בַּר אָחָא וְעָל רִבִּי יַעֲקֹב בַּר אָחָא קַמֵּיהּ מְנַיֵּיהּ לְעִיבּוּרָא. אָמַר. אָכֵן מָרָהּ דִּשְׁמַעְתָּא לָא מְקַיֵים לָהּ. רִבִּי חִיָיה בַּר וָוה הֲוָה קָאִים מַצְלֵי. עָאַל רַב כַּהֲנָא וְקָם לֵיהּ מִן חוֹרֵי מַצְלֵי. חֲסַל רִבִּי חִיָיה וִיתִיב לֵיהּ בְּגִין דְּלָא מֵיעֲבַר קוֹמוֹי. שָׁרֵי רַב כַּהֲנָא מַאֲרִיךְ בִּצְלוּתֵיהּ. כֵּיוָן דַּחֲסַל אֲמַר. כֵּן אַתּוּן נְהִגִין לִצְעוּרֵי רַבְּכוֹן. אֲמַר לֵיהּ. רִבִּי. אֲנָא מִבֵּית עֵלִי קָאֲתִינָא. דִּכְתִיב בָּהוּ אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּמִנְחָה. בְּזֶבַח וּמִנְחָה אֵין מִתְכַּפֵּר. אֲבָל מִתְכַּפֵּר בִּתְפִילָּה. וּצְלִי עֲלוֹי וְזָכָה לְמֵיסַב עַד דְּאִיתְעַבְּדוֹן טוּפְרוֹי סוּמְקִין כְּהָדָא רַקִּקָה. רֵישׁ לָקִישׁ אַקְדְּמוֹן לֵיהּ חַד סָב בְּעִיבּוּר וְאַעֲלוּנֵיהּ מִן הַהוּא תַרְעָא דִּלְּהֹן. אָמַר. כֵּן יְהֵא בִשְׂכָרָן. וְלָא שְׁמִיעַ דָּמַר רִבִּי קְרִיסְפְּדָא בְשֵׁם רִבִּי יוֹחָנָן. מַעֲשֶׂה וְעִיבְּרוּ אֶת הַשָּׁנָה שְׁלֹשָׁה רוֹעֵי בָקָר. חַד אָמַר. בְּכִיר וְלָקִישׁ בְּאֲדָר מִינָץ. וְחַד אָמַר. תּוֹר בְּאֲדָר בְּעֶרְיָה יָמוּת וּבְטוּל תֵּינְתָא יִשְׁלַח מָשְׁכֵּיהּ. וְחַד אָמַר. קָדוּם בְּאֲדָר פַּח בְּלוֹעַךְ יִפּוּק לְקִיבְּלֵיהּ. וַנָּן חַמְיָין הָדֵין שַׁתָּא וְלֵית בָּהּ חַד מִינְּהוֹן. וְעִיבְּרוּ הַשָּׁנָה עַל פִּיהֶם. אָמַר רִבִּי חֶלְבּוֹ וּבֵית דִּין הִסְכִּים עִמָּהֶן. וְלֹא כֵן אָמַר רִבִּי זְעִירָא. וְהוּא שֶׁיְּהוּ הַכֹּל מוֹדִין מִצַּד אֶחָד. כֵּיוָן דְּאִילֵּין מוֹדִין לְאִילֵּין וְאִילֵּין לְאִילֵּין כְּמִי שֶׁכּוּלָּם מוֹדִין מִצַּד אֶחָד. וְרֵישׁ לָקִישׁ מַקְפִּיד עַל הָדָא מִילְּתָא. חָשַׁשׁ עַל מַה דָמַר רִבִּי לָעְזָר. דָּמַר רִבִּי לָעְזָר. וְהָיְתָה יָדִי עַל הַנְּבִיאִים הַחֹזִים שָׁוְא בְּסוֹד עַמִּי לֹא יִהְיוּ זֶה עִיבּוּר וּבִכְתָב בֵּית יִשְׂרָאֵל לֹא יִכָּתֵבוּ זֶה הַמִּינּוּי. וְאֶל אַדְמַת יִשְׂרָאֵל לֹא יָבוֹאוּ זֶה אֶרֶץ יִשְׂרָאֵל. רִבִּי לָעְזָר כַּד סְלַק הָכָא אֲמַר. הָא גַבַּיי חָדָא. כַּד מְנוּנֵיהּ אֲמַר. הָא גַבַּיי תְּרֵי. כַּד עָאַל לְעִיבּוּרָא אֲמַר. הָא גַבַּיי תְּלָת. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רַב. טַעֲמָא דְּרִבִּי לָעְזָר בֵּירִבִּי צָדוֹק בְּשָׁעָה שֶׁרוֹאִין בֵּית דִּין שֶׁלְּמַעֲלָן בֵּית דִּין שֶׁלְּמַטָּן שֶׁמְקַדְּשִׁין אוֹתוֹ גַּם הֵם מְקַדְּשִׁין אוֹתוֹ. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. מַעֲשֶׂה בִּעֶשְׂרִים וְאַרְבַּע קְרִיּוֹת שֶׁלְּבֵית רִבִּי שֶׁנִּכְנְסוּ לְעַבֵּר שָׁנָה בְלוֹד וְנִכְנְסָה בָהֶן עַיִן רַע וָמֵתוּ כוּלָּם בְּפֶרֶק אֶחָד. מֵאוֹתָהּ שָָָׁעָה עַקְּרוּהָ מִיהוּדָה וּקְבָעוּהָ בַגָּלִיל. בְּעַיּוֹן מִיעֲקֵר אַף אָהֵן סֵימָנָא. אֲמַר לוֹן רִבִּי סִימוֹן. אֵין אָנוּ מַנִּיחִין בִּיהוּדָה אֲפִילוּ זֶכֶר. וַהֲרֵי מָצִינוּ שֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְבַעֲלָת. הָדָא בַעֲלָת זִימְנִין מִיְּהוּדָה וְזִימְנִין מִדָּן. אֶלְתְּקֵא וְגִבְּתוֹן וּבַעֲלָת הֲרֵי הֵן מִיְּהוּדָה. בַּעֲלָה וְעִיִּים וָעָצֶם הֲרֵי מִדָּן. וַהֲרֵי מָצִינוּ שֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְבַעֲלָת. מֵימַר. בָּתִּים מֵיְּהוּדָה וְשָׂדוֹת מִדָּן. רִבִּי יִרְמְיָה בְעָא קוֹמֵי רִבִּי זְעִירָא. וְלוֹד לָאו מִיְּהוּדָה הִיא. אָמַר לֵיהּ אִין. וּמִפְּנֵי מַה אֵין מְעַבְּרִין בָּהּ. אָמַר לֵיהּ. שֶׁהֵן גַּסֵּי רוּחַ וּמְעוּטֵי תוֹרָה. הֲפִיךְ אַפּוֹי וַחֲמָא רִבִּי אָחָא וְרִבִּי יוּדָה בֶּן פָּזִי. אָמַר לֵיהּ. אִיטָה עֲבַדְתָּנִי מְבַזֶּה רַבָּנִן. עַל שְׁלֹשָׁה סֵימָנִין מְעַבְּרִין אֶת הַשָּׁנָה. עַל אָבִיב וְעַל הַתְּקוּפָה וְעַל פֵּירוֹת הָאִילָן. עַל שְׁנַיִם מְעַבְּרִין עַל אֶחָד אֵין מְעַבְּרִין. וְאִם עִיבְּרוּהָ הֲרֵי זֶה מְעוּבֶּרֶת. וּכְשֶׁהָיָה אָבִיב אַחַת מֵהֶן הָיוּ שְׂמֵיחִין. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אַף עַל הַתְּקוּפָה. עַל שָׁלֹשׁ אֲרָצוֹת מְעַבְּרִין לַשָּׁנָה. עַל יְהוּדָה וְעַל עֵבֶר הַיַּרְדֵּן וְהַגָּלִיל. עַל שְׁתַּיִם מְעַבְּרִין עַל אַחַת אֵין מְעַבְּרִין. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. וּכְשֶׁהָיְתָה יְהוּדָה אַחַת מֵהֶן הָיוּ שְׂמֵיחִין מִפְּנֵי שֶׁהָעוֹמֶר בָּא מִמֶּנָּהּ. אֵין מְעַבְּרִין לֹא מִפְּנֵי הַצִּינָּה וְלֹא מִפְּנֵי הַגְּשָׁמִים. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אֵין מְעַבְּרִין לֹא מִפְּנֵי הַגְּדָיִים וְלֹא מִפְּנֵי הַגּוֹזָלִין וְלֹא מִפְּנֵי הֶחָלָב. וְכוּלָּם סַעַד לַשָּׁנָה. וְאִם עִיבְּרוּהָ מְעוּבֶּרֶת. רִבִּי יַנַּאי אָמַר מִשּׁוּם רַבָּן גַּמְלִיאֵל שֶׁהָיָה אוֹמֵר. אִימְּרַיָּא רַכִּיכִין וְגוֹזָלַיָיא דַקִּיקִין וּשְׁפַר בַּאַפּוֹי וּבְאַפֵּי חֲבֵרַיי מוֹסְפָא עַל שַׁתָּא דָא תַלְתִּין יוֹמִין. תַּנֵּי. אָמַר רִבִּי יוּדָן. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ יוֹשְׁבִין עַל גַּב מַעֲלָה בְהַר הַבַּיִת וְיוֹחָנָן סוֹפֵר הַלָּז יוֹשֵׁב לִפְנֵיהֶן. אָמַר לוֹ רַבָּן גַּמְלִיאֵל. כְּתוֹב. לַאֲחָנָא בְנֵי דְרוֹמָא עילָּאָה לַאֲחָנָא בְנֵי דְרוֹמָא אַרְעַיָיא שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּמָטָא זְמַן בִּיעוּרָא. לַאֲפוּקֵי מַעְשְׂרַיָיא מֵעוּמְרֵי שׁוֹבְלַיָיא. וְלַאֲחָנָא בְנֵי גָלִילָא עִילָּאָה וּבְנֵי גָלִילָא אַרְעַיָיה שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּמָטָא זְמַן בִּיעוּרָא. תַּפְקוֹן מַעְשְׂרַיָא מִמַּעְטָנֵי זֵיתַיָּא. לַאֲחָנָא בְנֵי גָּלוּתָא דְבָבֶל בְּנֵי גָּלוּתָא דְמָדַי בְּנֵי גָּלוּתָא דְיָוָון וּשְׁאָר כָּל גַּלְוָותָא דְיִשְׂרָאֵל שְׁלַמְכוֹן יִסְגֶּא. מוֹדַעְנָא לְכוֹן דְּאִימְּרַיָּא רַכִּיכִין וְגוֹזָלַיָא דַקִּיקִין וְזִימְנָא דַאֲבִיבָא לָא מְטָא וּשְׁפַר מִילְּתָא בַּאַפַּיי וּבְאַנְפֵּי חֲבֵרַיי מוֹסְפָא עַל שַׁתָּא דָא תַלְתִּין יוֹמִין. אֵין מְעַבְּרִין לַשָּׁנָה אֶלָּא אִם כֵּן הָיְתָה חֲסֵירָה רוֹב הַחוֹדֶשׁ. וְכַמָּה רוֹב הַחוֹדֶשׁ. י״ו יוֹם. רִבִּי יְהוּדָה אוֹמֵר שְׁתֵּי יָדוֹת הַחוֹדֶשׁ כ״א יוֹם. אָמַר רִבִּי שְׁמואֵל בַּר נַחְמָן. וְהוּא שֶׁיִּקָּרֵב הָעוֹמֶר סוֹף נִיסָן שֶׁלַּתְּקוּפוֹת. אָמַר רִבִּי יוֹסֵי. עַד הַפֶּסַח. אָמַר רַב מַתַּנְיָה. וְהוּא שֶׁיִּטְּלוּ לוּלָב בְּסוֹף תִּשְׁרֵי שֶׁלַּתְּקוּפוֹת. אֵין מְעַבְּרִין לַשָּׁנָה לֹא פָחוּת מֵחוֹדֶשׁ וְלֹא יוֹתֵר עַל חוֹדֶשׁ. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אֵין מְעַבְּרִין לֹא בַשְּׁבִיעִית וְלֹא בְמוֹצָאֵי שְׁבִיעִית. וְאִם עִיבְּרוּהָ הֲרֵי זוֹ מְעוּבֶּרֶת. אֵימָתַי רְגִילִין לְעַבֵּר. בְּעַרְבֵי שְׁבִיעִיּוֹת. רִבִּי זְעִירָא בְשֵׁם רִבִּי אַבָּהוּ. הָדָא דְתֵימַר עַד שֶׁלֹּא הִתִּיר רִבִּי לִיקַּח יָרָק מֵחוּץ לָאָרֶץ לָאָרֶץ. אֲבָל מִשֶּׁהִתִּיר רִבִּי לִיקַּח יָרָק מִחוּצָה לָאָרֶץ לָאָרֶץ הִיא שְׁבִיעִית הִיא שְׁאָר שְׁנֵי שָׁבוּעַ. הָיָה רִבִּי מֵאִיר אוֹמֵר. הֲרֵי הוּא אוֹמֵר. וְאִישׁ בָּא מִבַּעַל שָׁלִישָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים עֶשְׂרִים לֶחֶם וגו׳. וְהוֹאִיל וְהָיְתָה הַשָּׁנָה צְרִיכָה לְהִתְעַבֵּר מִפְּנֵי מַה לֹא עִיבְּרָהּ אֱלִישָׁע. אֶלָּא מְלַמֵּד שֶׁהָיוּ שְׁנֵי רְעָבוֹן וְהָיוּ קוֹפְצִים לַגְּרָנוֹת. אִית תַּנָּיֵי תַנֵּי. אֵין מְעַבְּרִין מִפְּנֵי הַטּוּמְאָה. רִבִּי יוֹסֵי אוֹמֵר מְעַבְּרִין. שֶׁכֵּן מָצִינוּ בְחִזְקִיָּה שֶׁעִיבֵּר מִפְּנֵי הַטּוּמְאָה. שֶׁנֶּאֱמַר כִּי מַרְבִּית הָעָם מֵאֶפְרַיִם וּמְנַשֶּׁה וְיִשָּׂשׂכָר וּזְבוּלוּן לֹא הִטֶּהָרוּ כִּי אָכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ לֵאמֹר יְהֹוָה הַטּוֹב יְכַפֵּר בְּעַד. רִבִּי שִׁמְעוֹן אוֹמֵר. אַף עַל פִּי שֶׁעִיבְּרוּ נִיסָן אֵין מְעוּבָּר אֶלָּא אֲדָר. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי שִׁמְעוֹן. עִישֶּׂה יְחִזְקִיָּהוּ לְצִיבּוּר לַעֲשׂוֹת פֶּסַח שֵׁינִי. אִית תַּנָּיֵי תַנֵּי. מְעַבְּרִין מִפְּנֵי הַטּוּמְאָה. אִית תַּנָּיֵי תַנֵּי. אֵין מְעַבְּרִין. מָאן דְּאָמַר אֵין מְעַבְּרִין. מִינָהּ כִּי אָכְלוּ אֶת הַפֶּסַח בְּלֹא כַכָּתוּב. וּמָאן דָּמַר מְעַבְּרִין. מַה מְקַיֵים בְּלֹא כַכָּתוּב. מִפְּנֵי שֶׁעִיבְּרוּ נִיסָן וְאֵין מְעַבְּרִין אֶלָּא אֲדָר. וַתְיָיא כַּיי דָּמַר רִבִּי סִימוֹן בַּר זְבִיד. גּוּלְגּוֹלֶת אָרְנָן הַיְּבוּסִי מָצְאוּ תַּחַת הַמִּזְבֵּחַ. כְּתִיב כָּל לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים וְלַעֲשׂוֹת וּלְלַמֵּד בְּישְׂרָאֵל חֹק וּמִשְׁפָּט. רִבִּי סִימוֹן בַּר זְבִיד וְרִבִּי שְׁמוּאֵל בַּר נַחְמָן. חַד אָמַר. אֲפִילוֹ כַמָּה עָשָׂה לְטָהֳרַת הַקּוֹדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ. וְחַד אָמַר. אֲפִילוּ כָּל מַעֲשִׂים טוֹבִים שֶׁעוֹשִׂין לְטָהֳרַת הַקּוֹדֶשׁ לֹא יָצָא יְדֵי טָהֳרַת הַקּוֹדֶשׁ. כְּתִיב וַיָּחֵילּוּ בְּאֶחָד לַחוֹדֶשׁ הָרִאשׁוֹן לְקַדֵּשׁ וּבְיוֹם שְׁמוֹנָה לַחוֹדֶשׁ בָּאוּ לְאוּלָם יי וַיְקַדְּשׁוּ אֶת בֵּית יי לְיָמִים שְׁלֹשָׁה וּבְיוֹם שִׁשָּׁה עָשָׂר לַחוֹדֶשׁ הָרִאשׁוֹן כִּילּוּ. וַהֲלֹא לְיוֹם אֶחָד הָיוּ יְכוֹלִין לְבָעֵר כָּל עֲבוֹדָה זָרָה שֶׁהָיָה שָׁם. אָמַר רִבִּי אִידִי. מִפְּנֵי צַלְמֵי כַשְׂדִּים שֶׁהָיוּ חֲקוּקִים בַּשָּׁשַׁר. שִׁשָּׁה דְבָרִים עָשָׂה חִזְקִיָּהוּ. עַל שְׁלֹשָׁה הוֹדוּ לֹו וְעַל שְׁלֹשָׁה לֹא הוֹדוּ לוֹ. גִּירֵר עַצְמוֹת אָבִיו עַל מִיטַּת חֲבָלִים וְכִיתֵּת נְחַשׁ הַנְּחוֹשֶׁת וְגָנַז טַבֶּלָּה שֶׁלְּרְפוּאוֹת. וְהוֹדוּ לֹו. סָתַם מֵי גִיחוֹן הָעֶלְיוֹן וְקִיצֵּץ דַּלְתּוֹת הַהֵיכָל וְעִיבֵּר נִיסָן בְּנִיסָן. וְלֹא הוֹדוּ לוֹ. אֵין מְעַבְּרִין קוֹדֶם רֹאשׁ הַשָּׁנָה וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אֲבָל מִפְּנֵי הַדּוֹחַק מְעַבְּרִין אַחַר רֹאשׁ הַשָּׁנָה מִיָּד. אַף עַל פִּי כֵן אֵינוֹ מְעוּבָּר אֶלָּא אֲדָר. רִבִּי אוֹמֵר. נִיסָן לֹא נִתְעַבֵּר מִיָּמָיו. וְהָתַנִּינָן. אִם בָא הַחֹדֶשׁ בִּזְמַנּוֹ. אִם בָּא. לֹא בָא. רַב אָמַר. תִּשְׁרֵי לֹא נִתְעַבֵּר מִיָּמָיו. וְהָתַנִּינָן. אִם הָיָה הַחֹדֶשׁ מְעוּבָּר. אִם הָיָה. לֹא הָיָה. וּכְשֶׁקִּידְּשׁוּ אֶת הַשָּׁנָה בְאוּשָׁא בַּיּוֹם הָרִאשׁוֹן עָבַר רִבִּי יִשְׁמָעֵאל בֶּן רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה וְאָמַר כְדִבְרֵי רִבִּי יוֹחָנָן בֶּן נוּרִי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. לֹא הָיִינוּ נוֹהֲגִין כֵּן בְּיַבְנֶה. בַּיּוֹם הַשֵּׁינִי עָבַר רִבִּי חֲנַנְיָה בֶּן רִבִּי יוֹסֵי הַגָּלִילִי וְאָמַר כְּרִבִּי עֲקִיבָה. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. כָּךְ הָיִינוּ נוֹהֲגִין בְּיַבְנֶה. וְהָתַנֵּי. קִידְּשׁוּהוּ בָרִאשׁוֹן ובַשֵּׁינִי. רִבִּי זְעִירָא בְשֵׁם רַב חִסְדַּאי. אוֹתָהּ הַשָּׁנָה נִתְקַלְקְלָה. מָהוּ בָרִאשׁוֹן וּמָהוּ בַשֵּׁינִי. רַבָּא בְשֵׁם רַב. שָׁנָה א׳ וְשָׁנָה ב׳. וְהָתַנֵּי קִידְּשׁוּהוּ בַיּוֹם הָרִאשׁוֹן וּבַיּוֹם הַשֵּׁינִי. קִידְּשׁוּהוּ קוֹדֶם זְמַנּוֹ אוֹ לְאַחַר עִיבּוּרוֹ יוֹם אֶחָד. יָכוֹל יְהֵא מְקוּדָּשׁ. תַּלְמוּד לוֹמַר אוֹתָם. אוֹתָם אֵלֶּה הֵם. אֵין אֵלֶּה הֵן מוֹעֲדָיי. קוֹדֶם לִזְמַנּוֹ כ״ט יוֹם. לְאַחַר עִיבּוּרוֹ ל״ב יוֹם. וּמְנַיִין שֶׁמְעַבְּרִין אֶת הַשָּׁנָה עַל הַגָּלִיּוֹת שֶׁגָּלוּ וַאֲדַיִין לֹא הִגִּיעוּ. תַּלְמוּד לוֹמַר בְּנֵי יִשְׂרָאֵל מֹעֲדָי. עֲשֵׂה מוֹעֲדוֹת שֶׁיַּעֲשׂוּ כָל יִשְׂרָאֵל. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. וְהֵן שֶׁהִגִּיעוּ לִנְהַר פְּרָת. אֵין מְעַבְּרִין אֶת הַשָּׁנָה אֶלָּא בִיהוּדָה. וְאִם עִיבְּרוּהָ בַגָּלִיל מְעוּבֶּרֶת. הֵעִיד חֲנִינָה אִישׁ אוֹנוֹ שֶׁאִם אֵינָהּ יְכוֹלָה לְהִתַעַבֵּר בִּיהוּדָה שֶׁמְעַבְּרִין אוֹתָהּ בַּגָּלִיל. אֵין מְעַבְּרִין אוֹתָהּ בְּחוּצָה לָאָרֶץ. וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. אַתְּ חֲמִי. בַּגָּלִיל אֵין מְעַבְּרִין בְּחוּצָה לָאָרֶץ מְעַבְּרִין. בַּגָּלִיל אֵין מְעַבְּרִין וְאִם עִיבְּרוּהָ מְעוּבֶּרֶת. בְּחוּצָה לָאָרֶץ אֵין מְעַבְּרִין וְאִם עִיבְּרוּהָ אֵינָהּ מְעוּבֶּרֶת. בִּיכוֹלִין לְעַבֵּר בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל בְּשֶׁאֵינָן יְכוֹלִין לְעַבֵּר בְּאֶרֶץ יִשְׂרָאֵל שֶׁמְעַבְּרִין אוֹתָהּ בְּחוּצָה לָאָרֶץ. יִרְמְיָה עִיבֵּר בְּחוּצָה לָאָרֶץ. יְחֶזְקְאֵל עִיבֵּר חוּצָה לָאָרֶץ. בָּרוּךְ בֶּן נֵרִיָּה עִיבֵּר בְּחוּצָה לָאָרֶץ. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ עִיבֵּר בְּחוּצָה לָאָרֶץ. שָׁלַח לֵיהּ רִבִּי ג׳ אִיגְרָן גַּבֵּי רִבִּי יִצְחָק וְרִבִּי נָתָן. בְּחָדָא כָתַב. לִקְדוּשַׁת חֲנַנְיָה. וְחָדָא כָתַב. גְּדָיִים שֶׁהִינַּחְתָּ נַעֲשׂוּ תַיָישִׁים. וּבְחָדָא כָתַב. אִם אֵין אַתְּ מְקַבֵּל עָלֶיךָ צֵא לָךְ לְמִדָבַּר הָאָטָד וּתְהִי שׁוֹחֵט וּנְחוֹנְיוֹן זוֹרֵק. קָרָא קַדְמִיָיתָא וְאוֹקְרוֹן. תִּנְיָיתָא וְאוֹקְרוֹן. תְּלִיתָא בְעָא מַבְסַרְתְּהוֹן. אָמְרִין לֵיהּ. לֵית אַתְּ יְכִיל דִּכְבָר אוֹקַרְתָּנִין. קָם רִבִּי יִצְחָק וְקָרָא בָאוֹרַיְתָא אֵלֶּה מוֹעֲדֵי חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ. [אָמְרִין] אֵלֶּה מוֹעֲדֵי יְי. אַמַר לוֹן. גַּבָּן. קָם רִבִּי נָתָן וְאַשְׁלִים. כִּי מִבָּבֶל תֵּצֵא תוֹרָה וּדְבַר יְהוָֹה מִנְּהַר פְּקוֹד. אָמְרִין לֵיהּ. כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר יי מִירוּשָׁלָם. אַמַר לוֹן. גַּבָּן. אֲזַל קְבַל עֲלֵיהוֹן קַמֵּי רִבִּי יְהוּדָה בֶּן בְּתֵירָה לִנְצִיבִין. אֲמַר לֵיהּ. אַחֲרֵיהֶם אַחֲרֵיהֶם. אֲמַר לֵיהּ. לִי נָא יְדַע מַה תַמָּן. מַה מוֹדַע לִי דְאִינּוּן חַכָמִין מְחַשְּׁבָהּ דִּכְוָותִי. מִכֵּיוָן דְּלָא יָדְעֵי מְחַשְּׁבָהּ דִּכְוָותֵיהּ יִשְׁמְעוּן לֵיהּ. וּמִכֵּיוָן דְּאִינּוּן חַכָמִין מְחַשְּׁבָהּ דִּכְוָותֵיהּ יִשְׁמַע לוֹן. קָם וּרְכַב סוּסְיָא. הֵן דִּמְטָא מְטָא וְהֵן דְּלָא מְטָא נְהִגִין בְּקִילְקוּל. כְּתִיב וְאֶל יֶתֶר זִקְנֵי הַגּוֹלָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. בְּיוֹתֵר הֵם עָלַי זִקְנֵי הַגּוֹלָה. חֲבִיבָה עָלַי כַּת קְטַנָּה שֶׁבְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מִסַּנְהֶדְרִין גְּדוֹלָה שֶׁבְּחוּצָה לָאָרֶץ. כְּתִיב הֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף. וְאַתָּ מַר הָכֵן. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ וְרַבָּנִן. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי חֶלְבּוֹ אֲמַר. הֶחָרָשׁ אֶלֶף וְהַמַּסְגֵּר אֶלֶף. וְרַבָּנִן אָמְרֵי. כּוּלְּהֹן אֶלֶף. רִבִּי בְרֶכְיָה בְשֵׁם רִבִּי. אֵילּוּ הַחַבֵירִים. וְרַבָּנִן אָמְרִין. אֵילּוּ הַבּוּלְבוֹטִין. רִבִּי הוֹשַׁעְיָה כַּד הֲוָה מְקַבְּל שַׂהֲדַיָיא בְעֵינֵי טָב הֲוָה אֲמַר לוֹן. הֱיוּ יוֹדְעִין כַּמָּה עֵדוּת יוֹצֵא מִפִּיכֶם. כַּמָּה שְׂכַר בָּתִּים יוֹצֵא מִפִּיכֶם. אָמַר רִבִּי אֲבוּנָא. וְאִין כֵּינִי אֲפִילוּ בְדִיּנֵי נְפָשׁוֹת. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד בָּא עָלֶיהָ הֲרֵי זֶה בִסְקִילָה. נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ וּבָא עָלֶיהָ אֵינוֹ בִסְקִילָה. אָמַר רִבִּי אָבִין. אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלָי. בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד נִמְלְכוּ בֵית דִּין לְעַבְּרוֹ אֵין הַבְּתוּלִין חוֹזְרִין. וְאִם לָאו הַבְּתוּלִין חוֹזְרִין. סְמִיכַת הַזְּקֵנִים וַעֲרִיפַת הָעֶגְלָה בִּשְׁלשָׁה דִּבְרֵי רִבִּי שִׁמְעוֹן. רִבִּי יְהוּדָה אוֹמֵר בַּחֲמִשָּׁה. מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. וְסָמְכוּ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אַחֵר הֲרֵי שְׁלֹשָׂה. מַה טַעֲמָא דְרִבִּי יְהוּדָה. וְסָמְכוּ שְׁנַיִם. זִקְנֵי שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי חֲמִשָּׁה. וּבְעֶגְלָה עֲרוּפָה מַה טַעֲמָא דְרִבִּי שִׁמְעוֹן. זְקֵנֶיךָ שְׁנַיִם. וְשׁפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד הֲרֵי חֲמִשָּׁה. מַה טַעֲמָא דְרִבִּי יְהוּדָה. זְקֵינֶיךָ וְשׁוֹפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אַחֵר הֲרֵי שְׁלֹשָׂה. אָמַר רִבִּי. נִרְאִין דִּבְרֵי רִבִּי יְהוּדָה בָּעֲרוּפָה דְּלָא דְרִישׁ וְיָצְאוּ. וְנִרְאִין דִּבְרֵי רִבִּי שִׁמְעוֹן בִּסְמִיכָה דְּלָא דְרִישׁ וְסָמְכוּ. אִין תֵּימַר. נִרְאִין דִּבְרֵי רִבִּי יְהוּדָה בָּעֲרוּפָה כְמוֹ דוּ דָרַשׁ וְסָמְכוּ יֵדְרוֹשׁ וְיָצְאוּ. אַשְׁכַּח תֵּימַר. וְיָצְאוּ שְׁנַיִם. זְקֵינֶיךָ שְׁנַיִם. וְשֹׁפְטֶיךָ שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שִׁבְעָה. מַה מְקַיֵים רִבִּי שִׁמְעוֹן זְקֵינֶיךָ וְשֹׁפְטֶיךָ. זְקֵינֶיךָ שֶׁהֵן שׁוֹפְטֶיךָ. תַּנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. זְקֵינֶיךָ. זֶה בֵית דִּין הַגָּדוֹל. וְשֹׁפְטֶיךָ. זֶה מֶלֶךְ וְכֹהֵן גָּדוֹל. תַּנֵּי הַסְּמִיכוֹת בִּשְׁלֹשָׁה. לֹא סְמִיכָה הִיא סְמִיכוֹת. תַּמָּן קְרֵיי לִמְנוּיָיה סְמִיכוּתָא. אָמַר רִבִּי בָּא. בָּרִאשׁוֹנָה הָיָה כָל אֶחָד וְאֶחָד מְמַנֶּה אֶת תַּלְמִידָיו. כְּגוֹן רַבָּן יוֹחָנָן בֶּן זַכַּיי מִינָּה אֶת רִבִּי לִיעֶזֶר וְאֶת רִבִּי יְהוֹשֻׁעַ. וְרִבִּי יְהוֹשֻׁעַ אֶת רִבִּי עֲקִיבָה. וְרִבִּי עֲקִיבָה אֶת רִבִּי מֵאִיר וְאֶת רִבִּי שִׁמְעוֹן. אָמַר. יֵשֵׁב רִבִּי מֵאִיר תְּחִילָּה. נִתְכַּרְכְּמוּ פְנֵי רִבִּי שִׁמְעוֹן. אָמַר לוֹ רִבִּי עֲקִיבָה. דַּיֶיךָ שֶׁאֲנִי וּבוֹרְאֲךָ מַכִּירִין כּוֹחֲךָ. חָזְרוּ וְחָלְקוּ כָבוֹד לַבַּיִת הַזֶּה. אָמְרוּ. בֵּית דִּין שֶׁמִּינֶּה שֶׁלֹּא לְדַעַת הַנָּשִׂיא אֵין מִינּוּיוֹ מִינּוּי וְנָשִׂיא שֶׁמִּינֶּה שֶׁלֹּא לְדַעַת בֵּית דִּין מִינּוּיוֹ מִינּוּי. חָזְרוּ וְהִתְקִינוּ שֶׁלֹּא יְהוּ בֵית דֵּין מְמַנִּין אֶלָּא מִדַּעַת הַנָּשִׂיא וְשֶׁלֹּא יְהֵא הַנָּשִׂיא מְמַנֶּה אֶלָּא מִדַּעַת בֵּית דִּין. תַּנֵּי. בָּרִאשׁוֹנָה הָיוּ כוֹתְבִין שִׁטְרֵי חֲלִיצָה. בְּמוֹתָב פְּלוֹנִי וּפְלוֹנִי חָלְצָה פְלָנִית בַּת פְלוֹנִי לִפְלוֹנִי בַּר פְּלוֹנִי בְּפָנֵינוּ. דְּקָרְבַת לְקַדְמָנָא וְשָׁרַת סְיֵנֵיהּ מֵעִילוֹי רִיגְלֵיהּ דִּימִינָא וְרָקַת קַדְמָנָא רוֹקָא דְמִיתְחֲזֵי לָנָא עַל אַרְעָא וְאָמְרָת כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו. תַּנֵּי. בָּרִאשׁוֹנָה הָיוּ כוֹתְבִין שִׁטְרֵי מֵיאוּנִין. בְּמַעֲמַד פְּלוֹנִי וּפְלוֹנִי מִיאֲנָה פְּלָנִית בַּת פְּלוֹנִי בִפְלוֹנִי בַר פְּלוֹנִי בְּפָנֵינוּ. לָא רְעִינָא בֵיהּ לָא שְׁוִייהֲנָא לֵיהּ לָא צְבִינָא לְהִיתְנַסְּבָא לֵיהּ. אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו הֲרֵי זֶה פָדוּי. וּמַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ יוֹתֵר עַל דָּמָיו הֲרֵי זֶה אֵינוֹ פָדוּי. מַה בֵין הֶקְדֵּשׁ מַה בֵין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי לָא. הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין מַעֲשֵׂר שֵׁינִי אֵין לוֹ תוֹבְעִין. רִבִּי יוֹנָה בְעָא. כְּמָאן דָּמַר. אֵינוֹ כִנְכָסָיו. בְּרַם כְּמָאן דָּמַר. כִנְכָסָיו הוּא. מַה בֵין הֶקְדֵּשׁ מַה בֵין מַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי. וְלֹא כְבָר נֶאֱמַר טַעֲמָא. הֶקְדֵּשׁ יֵשׁ לוֹ תוֹבְעִין מַעֲשֵׂר שֵׁינִי אֵין לוֹ תוֹבְעִין. רִבִּי זֵירָא בְּעָא קוֹמֵי רִבִּי אִמִּי. נִבְדַּק אוֹתוֹ הָאִישׁ וְאָמַר. לֹא נִתְכַּוַונְתִּי. אָמַר לֵיהּ. לְכִי בָדַק. אָמַר רִבִּי יוֹחָנָן הֶקְדֵּשׁ שֶׁפְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ הֲרֵי זֶה פָדוּי. וּמַעֲשֵׂר שֵׁינִי שֶׁפְּדָייוֹ וְלֹא הוֹסִיף חוֹמֶשׁ אֵינוֹ פָדוּי. מַה בֵין מַעֲשֵׂר שֵׁינִי לְהֶקְדֵּשׁ. אָמַר רִבִּי לָא. שֶׁכֵּן אָדָם מָצוּי לִהְיוֹת מַרְבֶּה בְּהֶקְדֵּישׁוֹ. רִבִּי יוֹנָה בָּעֵי. כְּמָאן דָּמַר. אֵינוֹ כִנְכָסָיו. בְּרַם כְּמָאן דָּמַר. כִנְכָסָיו. מַה בֵין הֶקְדֵּשׁ לְמַעֲשֵׂר שֵׁינִי. אָמַר רִבִּי יוֹסֵי. וְלֹא כְבָר אַתְּ אָמַרְתָּ טַעֲמָא. שֶׁאָדָם מָצוּי לִהַרְבּוֹת בְּהֶקְדֵּישׁוֹ. תַּנֵּי. הַהֶקְדֵּישׁוֹת בִּשְׁלֹשָׁה. הָדָא דְתֵימַר בְּמַקְדִּישׁ גּוף הַשָׂדֶה. אֲבָל אִם אָמַר. הֲרֵי עָלַי מְנָה לְהֶקְדֵּשׁ. נִישְׁמְעִינָהּ מֵהָדָא עֲרָכִים הַמִּיטַּלְטְלִין בִּשְׁלֹשָׁה. וְכִי יֵשׁ עֲרָכִים שׁאֵין מִיטַּלְטְלִין. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בַּר וָוה בְשֵׁם רִבִּי חֲנִינָה. הָאוֹמֵר. עֶרְכִּי עָלַי. וּבָא לְסַדְּרוֹ מִקַּרְקַע. שָׁמִין לוֹ בַעֲשָׂרָה. מִמִּטַּלְטְלִין בִּשְׁלֹשָׁה. הָאוֹמֵר עֶרְכִּי עָלַי. אֵינוֹ כָאוֹמֵר. דְּמֵי שָׂדִי עָלַי. אֲבָל אִם אָמַר. הֲרֵי עָלַי מְנָה לְהֶקְדֵּשׁ. שָׁמִין לוֹ בִּשְׁלֹשָׁה. לִכְשֶׁיַּעֲשִׁיר נִידּוֹן בְּהֶשֵּׂג יָד. תַּנֵּי. הָעֲבָדִים וְהַשְּׁטָרוֹת וְהַמִּטַּלְטְלִין אֵין לָהֶן אִיגֶּרֶת בִּקּוֹרֶת. רִבִּי יוּדָן בֶּן פָּזִי אָמַר. אַכְרָזָה. עוּלָּא בַר יִשְׁמָעֵאל אָמַר. עֲבָדִים שֶׁלֹּא יִבְרְחוּ. הַשְּׁטָרוֹת וְהַמִּטַּלְטְלִין שֶׁלֹּא יִגָּנֵבוּ. רִבִּי בָּא בַר כַּהֲנָא בְּעָא קוֹמֵי רִבִּי יוֹסֵי. לֵית הָדָא אָמְרָה שֶׁעֲבָדִים נִפְדִּין בִּשְׁלֹשָׁה. אָמַר לֵיהּ. אִין. וְהָתַנִּינָן בַּקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן וְאָדָם כַּיּוֹצֵא בָהֶן. אָמַר לֵיהּ. אָכֵין. אָדָם דָּכָא בֶּן חוֹרִין הוּא. חֲנַנְיָה בַר שֶׁלֶמְיָה אָמַר בְּשֵׁם רַב. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי וּבְעָא לְמֵיעֲבַד כְּרַבָּנִן. אֲמַר לֵיהּ רִבִּי לָעְזָר בֶּן פְּרָטָא בֶּן בֶּן רִבִּי לָעְזָר בֶּן פְּרָטָא. רִבִּי. לֹא כֵן לִימַדְתָּנוּ מִשּׁוּם זְקֵינֶיךָ. אֶלָּא אִם עָשׂוּ אִיגֶּרֶת בִּיקּוֹרֶת. אֲמַר לֵיהּ. אִין. וַחֲזַר וַעֲבַד כְּרַבָּן גַּמְלִיאֵל. דִּינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלשָׁה. רִבִּי אַבָּהוּ שָׁאַל. שׁוֹר הַנִּסְקַל כְּרִבִּי מֵאִיר מָהוּ לִיתֵּן הַכֶּסֶף בִּשְׁלֹשָׁה וְיִסָּקֵל בְּעֶשְׂרִים וּשְׁלֹשָׁה. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שׁוֹר הַנִּסְקַל כּוּלּוֹ מָמוֹן הוּא וּגְזֵירַת הַכָּתוּב שֶׁיִּסָּקֵל. אגנטוס הֵגֱמוֹן שָׁאַל לְרִבִּי יוֹחָנָן בֶּן זַכַּאי. הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת. אָמַר לֵיהּ. שׁוּתָף לֵיסְטֵיס כְּלֵיסְטֵיס. וּכְשֶׁיָּצָא אָמְרוּ לוֹ תַלְמִידָיו. רִבִּי. לָזֶה דִחִיתָה בְקָנֶה. לָנוּ מָה אַתְּ מֵשִׁיב. אָמַר לָהֶן. כָּתוּב הַשּׁוֹר יִסָּקֵל וְגַם בְּעָלָיו יוּמָת. כְּמִיתַת הַבְּעָלִים כֵּן מִיתַת הַשּׁוֹר. הִקִּישׁ מִיתַת בְּעָלִים לְמִיתַת הַשּׁוֹר. מַה מִיתַת בְּעָלִים בִּדְרִישָׁה וַחֲקִירָה בְּעֶשְׂרִים וּשְׁלשָׁה. אַף מִיתַת הַשּׁוֹר בִּדְרִישָׁה וַחֲקִירָה בְּעֶשְׂרִים וּשְׁלשָׁה.

MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23. The lengthening of a month by three [judges] 3:11 21c l. 24). , the intercalation of a year by three [judges], the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven 13:4 . There is no basic disagreement between R. Meïr and Rabban Simeon, since the latter agrees that in an emergency situation, a duly empowered committee of three is competent. Since Rabban Simeon was the Patriarch of the restauration during the second half of the Second Century, his procedure was the one actually used. . But if they voted with three, it is intercalated. The leaning of Elders 4:15 . If the High Court realized that they had erred in a ruling and permitted something which is biblically prohibited, they have to bring a purification sacrifice and a deputation of the Court has to lean with their hands on the head of the sacrificial animal while confessing their error, as detailed in Traxtate Horaiot . and the breaking of the calf’s neck. 21:1–9 , Soţah Chapter 9. by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah 25:5–9 . and repudiations Chapter 13. by three [judges], [redemption of] the growth of the fourth year19:24 ; Ma ˋ aser Šeni Chapter 5). They may be redeemed under the rules of Second Tithe, the sanctity being transferred to the redemption money. and Second Titheˋ aser Šeni 4:2, Note 51. Second Tithe remains the farmer’s property but must be eaten in purity at the site of the Temple. If there is any danger of spoilage in transport, the produce may be redeemed and the sanctity transferred to the redemption money, Deut. 14:22–26 ; cf. Introduction to Tractate Ma ˋ aser Šeni . whose value is not known by three [appraisers], also of Temple dedications27:11 . by three. Estimations of movables27:2–7 depending on age and sex. If the person wants to pay with movables in lieu of money, their value has to be determined by a committee of three. These rules are detailed in Tractate ˋ Arakhin . by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate 27:14–25 . In all verses speaking of redemption of property donated to the Temple, ‘the Cohen” is mentioned in the singular. nine and a Cohen. The same holds for humans. Capital crimes [are judged] by 23. The participants in active or passive bestiality [is judged] by 23, as it is said, you shall slay the woman and the animal 20:16 . Since woman and animal are mentioned together, the animal can be condemned only by a court empowered to judge the woman who had sex with the animal. , and it says, and you shall slay the animal 20:15 , about male bestiality. . The bull to be stoned [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die . 21:29 . ; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23. Rebbi Eliezer says, anyone quick to kill them is meritorious; Rebbi Aqiba says, they are sentenced by 23. HALAKHAH: “Whipping by three [judges],” etc. Rebbi Abbahu asked: Should not a sentence of whipping be passed by 23 [judges], since sometimes he might die from the whippings, so that it is a case of potential death sentence. Bar Qappara understood everything from here: May the Eternal bless you and preserve you, from here that one starts with three. May the Eternal illuminate His Presence for you and be gracious to you, from here that one continues with five. May the Eternal turn His Presence to you and give you peace, from here that one finishes with seven 6:24–26 , which have 3, 5, and 7 words respectively, one may infer that proceeding by 3,5,7 will give a blessed result. In the Babli, 10b , this argument is attributed to early Amoraïm; in Megillah 23a it is applied to the number of people called to read from the Torah. . Rebbi Joshua ben Levi understood everything from the following: The chief executioner took … the three guards of the threshhold 52:24 . , from here that one starts with three. And five men from the king’s entourage 25:19 . , from here that one continues with five. And seven men from the King’s entourage 52:25 . , from here that one finishes with seven the verses describe the members of king Sedekia’s court and therefore are appropriate to the determination of the calendar which is a governmental exercise. . Rebbi Jonathan said, from there the great Synhedrion of all of Israel. The minister of the executioners took Seraiah the Chief Priest and Zephania the priest 52:24 . , these are two. And seven men from the king’s entourage 52:25 . , this makes nine. And sixty men from the People of the Land 25:19 , Jer. 52:25 . , this makes seventy minus one. And from the city one eunuch 52:25 . , this makes seventy. There are Tannaïm who state seventy-one: The chief executioner took … the three guards of the threshhold, and seven men from the king’s entourage, and sixty men from the People of the Land, and from the city he took one eunuch, this makes seventy-one. And why is he called a eunuch? Because he transposes practice 21b, s. v . כנגד . . One verse says five, the other verse says seven. The latter includes the two clerks of court. There is no lengthening of the month, but sanctification of the month. Samuel says, sanctification of the month needs no less than ten [participants] 120 . Should Fellows ) but have not yet reached the status of rabbi. be able to enter for the sanctification of the month? Rebbi Hoshaia said, I was a Fellow and Rebbi Samuel bar Rav Isaac took me to the sanctification of the month, but I do not know whether I was counted or not. It is obvious that he was not counted, but why? Was it because he was his son-in-law, or because Fellows are nor able to enter for the sanctification of the month? Rebbi Cahana said, I was a Fellow when Rebbi Tanḥum bar Ḥiyya took me to the sanctification of the month and I was counted. This implies that Fellows enter for the sanctification of the month. Are Fellows able to enter for the intercalation of the year? Let us hear from the following: It happened that Rabban Gamliel said, call seven Elders to a meeting on the upper floor, but eight entered. He asked, who is the one who entered without permission? Samuel minor stood up and said, I came up here without permission since I have a practical problem and I have to ask advice on it. Rabban Gamliel told him, you compare to Eldad and Medad; if I had said “two”, you would have been one of them. Nevertheless, they did not intercalate on that day but talked about themes in the Torah and intercalated the next day vol. 2, Tel Aviv 1983). . 3:1, Sotah 9:1 (Notes 18–19 ). The two are copies of one another; the text here is a reformulation. lt was stated: If the Synhedrion saw the killer. Some Tannaïm state: two of them become witnesses and testify before the rest of them. There are Tannaïm who state that they all are witnesses and have to go and testify before other [judges]. Rebbi Jehudah ben Pazi in the name of Rebbi Zeˋira: As they differ here, so they differ about testimony for the New Moon. 3:1 (58d l.2), noted ר . Why cannot always one stand up and one sit down3:1 which prescribes that if three members of the Court saw the New Moon, one of them may sit with two others as a court and the other two who saw the New Moon appear as witnesses before them. The question arises, why does one have to call two others; would one not be sufficient if alternatingly one stands up as a witness and one sits down as a judge. ? There is a difference because a witness cannot be a judge. Rav Huna knew testimony for somebody. He came and wanted to have the suit judged before Rav Huna, and denied all. Rebbi Samuel ben Rav Isaac told him, because you know that (Rebbi) [Rav] Huna is an important person you deny everything. What if Rav Huna went and testified against you in another court? Rav Huna asked him, does one do that? He answered, yes. Rav Huna recused himself from that suit, went, and testified before another court 25b , Bava qamma 90b . . 25b , Bava qamma 90b . Rebbi Simeon ben Ioḥai stated: You shall sanctify the Fiftieth Year 25:10 . . You shall sanctify years but not months 28:11–15 ), not of the entire month. But the Jubilee year itself is holy. In the Babli 10b , this is in the name of R. Eliezer or R. Eleazar; in Roš Haššanah 8b in the name of “the rabbis.” . But did we not state 2:8 . : “The president of the court says: sanctified”? What means sanctified? Confirmed. It was stated: For sanctifying months one starts with the most senior person. Rebbi Ḥiyya bar Ada said, the Mishnah says this: “The president of the court says: sanctified.” It was stated, for intercalation of the (month) [year] is the correct one. The Sanhedrin text, in parentheses, is a scribal error. one starts from the side. Rebbi Zebida said, but this lower house do not proceed in this way, for they did not hear what Rebbi Ḥiyya bar Marius and Rebbi Jonah, Rebbi Abba bar Ḥiyya said in the name of Rebbi Joḥanan: For lengthening the month one starts with the most senior person, for intercalating the year one starts from the side. When Rebbi Joḥanan was participating as the most junior person, they told him, say: “this year is sanctified in its intercalation.” He said, “this year is sanctified in intercalation.” Rebbi Jonathan said, look at the language which the smith’s son taught us. If he had said, “in its intercalation,” I would have said that this refers to the eleven days by which the solar year exceeds the lunar one, but [he said] “in intercalation”, that the Sages added thirty days to it. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joḥanan: For intercalation one follows the date of ordination. In the Academy one follows usage; each one gives his opinion at his place and sums up. For example, Rebbi Ḥanina started, Rebbi Joḥanan and Rebbi Simeon ben Laqisch summed up. Rebbi Abba bar Zavda started, Rebbi Yasa and Rebbi Immi since R. Hiyya (bar Abba), while also a student of R. Yasa, is not known to have participated in an Academy with him. summed up. Rebbi Ḥaggai started, Rebbi Jonah and Rebbi Yose summed up. Rebbi Cahana was ordained before Rebbi Jacob bar Aḥa, but Rebbi Jacob bar Aḥa participated in intercalation before Rebbi Cahana was invited. He said, the person who formulated the tradition does not respect it for himself. 27a , it is told that R. Jeremiah bar Abba was praying behind Rav, and that Rav remained immovable until R. Jeremiah had finished praying, from which it is inferred that one may not walk by a person standing in silent prayer. Rebbi Ḥiyya bar Abba was standing praying. Rav Cahana, as correctly identified in Roš Haššanah, not one of the Rav Cahanas mentioned in the Babli, one of which was a student (and possibly stepson) of Rav, one generation before R. Ḥiyya bar Abba, and the other a contemporary of Rav Ashi, five generations later. Nevertheless, this Rebbi Cahana is characterized as a Babylonian, first by his use of the prefix ק for the present participle and also because only Babylonian families of priests trace their family back to the priest Eli of Shiloh, whose male descendants are cursed to die young. Cahana came and stood behind him in prayer. When Rebbi Ḥiyya had finished, he sat down in order not to walk by him. Rav Cahana spent a long time praying. After he finished, he told him, is that your way to make your teacher suffer? He told him, I am a descendant of the House of Eli, of whom it is written 3:14 . : if the sin of the House of Eli would be atoned for by sacrifice and offering. By sacrifice and offering it cannot be atoned for, but it can be atoned for by prayer 18a , the verse is applied to the family of Rabba bar Nahmani, who could prolong life by Torah study and charity work. . He prayed for him, he reached old age while his fingernails remained red like those of a small child. They preferred an old man to Rebbi Simeon ben Laqish for intercalation but had to remove him by the other door. He said, this is their reward. Did he not hear what Rebbi Crispus said in the name of Rebbi Joḥanan: It happened that the year was intercalated by three cow hands. One said, in Adar, early and late grain sprout together. One said, in Adar the ox will die naked בעדרייה “in its herd”. In Adar (about March) sometimes it is cold and cattle might die; sometimes it is hot, cattle look for shade under trees and rub themselves against them as if they tried to remove their hides. and try to strip off his hide under the fig tree. One said, if in Adar the East wind blows, open your jaws and go towards it. And we see that this year nothing of these applies. They intercalated the year on their word. Rebbi Ḥelbo said, because the Court agreed with them. Rebbi Zeˋira said, but they all have to agree to the same reason. But since they all agree with one another it was that they all agreed as to the reason. Why was Rebbi Simeon ben Laqish offended by this? He was worried about what Rebbi Eleazar said, since Rebbi Eleazar said 13:9 . In the Bali, Ketubot 112a . : My hand will be against the prophets who see … vain things, in my people’s council they shall not be; that is [the secret of] intercalation; in the documents of the House of Israel they will not be inscribed; that is ordination; and to the earth of Israel they shall not come; that is the Land of Israel. When Rebbi Eleazar came here, he said, I have one. When they ordained him, he said, I have two.When he was asked to participate in the intercalation, he said, I have all three [with me] . Rebbi Abba bar Zavda in the name of Rav: The reason of Rebbi Eleazar ben Rebbi Sadoq: When the Heavenly Court sees that the earthly Court sanctifies it, they also sanctify it; it has no relevance here. The reference is to Mishnah Roš Haššanah 2:8 where Rebbi Eleazar ben Rebbi Sadoq says that the New Moon after a month of 30 days does not need sanctification by the Court since it was sanctified by Heaven. In Roš Haššanah one reads: When the Heavenly court sees that the Earthly Court did not sanctity (the 30 th day), they (automatically) sanctify (the 31 st day.) . Rebbi Eleazar in the name of Rebbi Ḥanina. It happened that 24 people appointed by the House of Rebbi entered to intercalate the year at Lydda when an evil eye entered with them and they all died at the same time. From that time on they removed it from Judea and established it in Galilee. They also wanted to remove the signal. Rebbi Simon told them, do we not even want to leave a remembrance in Judea? But we find that they intercalated the year at Baˋalat. This Baˋalat is sometimes [mentioned as being] in Judea, sometimes in Dan. Elteqe, and Gibbeton, and Ba ˋ alat are from Judea 19:44 , in the list of cities of Dan . . Ba ˋ alah, and Iyyim, and Asem 15:29 , in the list of cities of Jehudah. Probably the reference should have been to v. 24, mentioning the town of בְּעָלוֹת. are from Dan, and we find that they intercalated the year at Baˋalat. Let us say that the houses were in Judea and the fields in Dan. Rebbi Jeremiah asked before Rebbi Zeˋira: Is Lydda not in Judea 8:13 ). ? He answered, yes. Then why does one not intercalate there? He told him, because they are coarse of spirit and have little learning. He turned his face and saw Rebbi Aḥa and Rebbi Judah ben Pazi. He said to him, presently you made me insult rabbis. “For three indications one intercalates a year: because of fresh grain ceremony ( Lev. 23:9–14 ), the lunar year has to be adjusted so that Passover be celebrated in the “month of fresh grain” ( Ex. 13:4–5 ). , the equinox13:4–5 are interpreted to mean that the spring equinox must fall before Passover, but no more than 30 days earlier. , and tree fruits. One intercalates because of two of them, because of a single one does not intercalate; but if they intercalated, it is intercalated. If fresh grain was one of the reasons, everybody was happy ceremony, Lev. 23:14 . If the year was intercalated because new grain was not ready, it imposed no restrictions on people since new grain was not available anyhow. . Rabban Simeon ben Gamliel said, also because of the equinox.” “For three regions one intercalates a year, because of Judea, Transjordan, and Galilee can be offered from any place in the Holy Land if barley is not ripe in Judea. Transjordan is defined as that part East of the Jordan which is included in the legal definition of the Land of Israel, cf. Ševiˋit 6:1, Notes 32–51 . . One intercalates because of two of them, while because of one of them one does not intercalate; if they did intercalate it is not intercalated. If Judea was one of the reasons, everybody was happy since the ˋ Omer was brought from there. “One intercalates neither because of the cold, nor because of the rains; if they did intercalate it is not intercalated. One intercalates neither because of kid goats nor because of pigeon chicks, nor because of milk [lambs]; but all of them are ancillary reasons for the year. Rebbi Yannai said that Rabban Gamliel used to say: The sheep are thin and the pigeon chicks small; it appears good in my eyes and in those of my colleagues to add thirty days to the year.” “Rebbi Jehudah said: it happened that Rabban Gamliel and the Elders were sitting on stairs on the Temple Mount; their scribe Joḥanan was sitting before them when Rabban Gamliel said to him, write: To our brothers in the Upper Southland and the Lower Southland, may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the sheaves of grain. To our brothers in the Upper Galilee and the Lower Galileeˋ it 9:2, Notes 40–41. , may you have much peace. We inform you that the time of liquidation has come, to deliver tithes from the olive presses. To our brothers in the diaspora of Babylonia, the diaspora of Media, the diaspora of Greece, and all other diasporas of Israel, may you have much peace. We inform you that the sheep are thin, the pigeon chicks small, and springtime has not arrived; it appears good in my eyes and those of my colleagues to add thirty days to this year.” “One does not intercalate a year unless it be missing most of a month. How much is most of a month? 16 days. Rebbi Jehudah says two thirds of a month, 21 days.” Rebbi Samuel bar Naḥman said, only that the ˋ Omer should be brought at the end of Nisan of equinoxes. Rebbi Yose said, before Passover. Rav Mattaniah said, only that lulav be taken at the end of Tishre of equinoxes. “One intercalates a year neither less than a month, nor more than a month; if it was intercalated, it is not intercalated.” 6:13 , Šeqalim 1:2 (46a l.51). The text from here to the end of the Halakhah is essentially copied in Nedarim, explained in Notes 83–141 . The short parallel in Šeqalim belongs to a different tradition. The paragraphs are alternatingly shortened and extended; they cannot be considered exact copies of one another. The Notes to the text following are restricted to indicate deviations from the text in Nedarim . “One intercalates neither in a Sabbatical year nor the year following a Sabbatical; but if it was intercalated it is intercalated. When does one usually intercalate? The year preceding a Sabbatical.” Rebbi Zeˋira said in the name of Rebbi Abbahu, that is before Rebbi permitted to import produce from outside the Land into the Land. But since Rebbi permitted to import produce from outside the Land into the Land, there is no difference between a Sabbatical and the remaining years of the Sabbatical cycle. 6:13, Notes 86–88 . Both Talmudim always assume that a prophet by his office must have been a member of the High Court. Rebbi Meïr used to say: it is said, a man came from Baal Shalisha and brought to the Man of God first fruit bread, twenty loaves, etc. Since the year should have been intercalated, why did Elisha not intercalate? This teaches that it was a year of famine and people were eager for threshing floors. Some Tannaïm state: “One does not intercalate because of impurity.” Rebbi Yose: R. Jehudah. This seems to be the correct quote. says, one intercalates, since we find that Hezekiah intercalated because of the impurity, as it is said: For most of the people from Ephraim, Manasse, Issachar, and Zevulun had not been purified, for they ate the Passover contrary to what is written, for Hezekiah had prayed, saying, the Eternal, the Benevolent, will pardon this. Rebbi Simeon says, even though he intercalated Nisan, it was Adar which was intercalated. Rebbi Simeon ben Jehudah said in the name of Rebbi Simeon: Hezekiah forced the community to celebrate the Second Passover.” Some Tannaïm state: One intercalates because of impurity. Some Tannaïm state: One does not intercalate. He who says, one does not intercalate, from the following: for they ate the Passover contrary to what is written. How does the one who says one does not intercalate, explain contrary to what is written ? They intercalated in Nisan but one intercalates only in Adar. This follows what Rebbi Simon bar Zavdi said: they found the skull of Ornan the Yebusite under the altar. It is written 30:19 and Ezra 7:10 . : With all his heart he prepared himself to seek God, to act, and to teach law and justice in Israel. Rebbi Simon bar Zavdi and Rebbi Samuel bar Naḥman. One said, with all he did for the purity of the Temple, he did not fully establish the purity of the Temple. One said, with all the good works he did, he did not fully do his duty for the purity of the Temple. It is written 29:16 . : They started on the first of the first month, and on the eighth day they entered the Eternal’s Hall and sanctified the Eternal’s House for three days; on the sixteenth of the month they finished. Could they not have eliminated all idolatry from there in one day? Rebbi Idi said, because of Chaldean idols which were engraved in vermilion. Six things did Hezekiah do; with three they agreed, with three they did not agree. He dragged his father’s bones on a bier of ropes, he smashed the bronze snake, and he hid the table of medicines; they agreed. He closed the upper Giḥon spring, and he cut down the Temple doors, and he intercalated Nisan in Nisan; they disagreed. One does not intercalate before New Year’s Day; if they did intercalate it would be invalid. But for an urgent need one may intercalate immediately after New Year’s Day. Nevertheless, only Adar is intercalated. ˋ it 10:2 (Notes 41–55) and Roš Haššanah 3:1 (58c l. 51). Rebbi says, Nisan was never lengthened. But did we not state: “If the New Moon appeared in time”? If it would appear; it did not appear. Rav said, Tishre was never lengthened. But did we not state: “If the month was long”? If it would be, it never was. “When they sanctified the year at Usha, on the first day Rebbi Ismael, the son of Rebbi Joḥanan ben Beroqa, led and recited following the opinion of Rebbi Joḥanan ben Nuri. Rabban Simeon ben Gamliel said, we did not follow this at Jabneh. On the second day, Rebbi Ḥananiah, the son of Rebbi Yose the Galilean, led and recited following Rebbi Aqiba. Rabban Simeon ben Gamliel said, this we did follow at Jabneh.” But does this not mean that they sanctified it on the first and the second day? Rebbi Zeˋira in the name of Rav Ḥisda: That year was disorganized. What is “on the first, on the second”? Rav Abba in the name of Rav: The first year, the second year! But was it not stated: the first day, the second day? If they sanctified it before its time or after its lengthening, should I assume it was lengthened? The verse says, them, them; not these are My holidays ? Before its time, the 29 day; after its lengthening, the 32 day. From where that one intercalates for the year because of the diaspora who set out but did not yet arrive? The verse says, the Children of Israel. Make the holidays so they can be observed by all of Israel. Rebbi Samuel bar Naḥman said, only if they had reached the river Euphrates. “One intercalates a year only in Judea, but if it was intercalated in Galilee it is validly intercalated. Ḥanina from Ono testified that, if it cannot be intercalated in Judea, one intercalates in Galilee.” One does not intercalate a year outside the Land; if it was intercalated, it is not validly intercalated. Look at it, one does not intercalate in Galilee; could one intercalate outside the Land? One does not intercalate in Galilee; but if it was intercalated it is validly intercalated. One does not intercalate outside the Land; if it was intercalated it is not intercalated if it was possible to intercalate in the Land of Israel; but if one cannot intercalate in the Land of Israel, one intercalates it outside the Land. Jeremiah intercalated outside the Land. Ezechiel intercalated outside the Land. Baruch ben Neriah intercalated outside the Land. Ḥanania the nephew of Rebbi Joshua intercalated outside the Land. Rebbi sent him three letters through Rebbi Isaac and Rebbi Nathan. In one he wrote, to His holiness Ḥanania. And in one he wrote, the kid goats you left behind became rams. And in one he wrote, if you do not accept, go to the thistle desert, do the slaughtering and let Onias sprinkle. After the first [letter], he honored them. After the second, he honored them. After the third, he wanted to disgrace them. They said to him, you cannot do that since you already did honor us. Rebbi Isaac rose and read in the Torah: These are the holidays of Ḥanania the nephew of Rebbi Joshua. They said to him, the holidays of the Eternal. He told them, that is with us. Rebbi Nathan rose and concluded: For from Babylonia will Torah go forth and the Eternal’s word from Nahar-Peqod. They said to him, for from Zion will Torah go forth and the Eternal’s word from Jerusalem. He told them, that is with us. He went to complain about them to Rebbi Jehudah ben Bathyra at Nisibis. He said to him, follow them, follow them. He said to him, I do not know whom I left there. Who would tell me that they are knowledgeable in computations as I am? If they did not know the computations, they should listen to him. Since they are knowledgeable in computations as he is, he has to listen to them. He got up and rode on a horse. Where he reached, he reached. Where he did not reach, they continued to follow the corrupt [calendar]. It is written: to the outstanding Elders in the diaspora. The Holy One, praise to Him, said: The Elders of the diaspora are very dear to me. But more beloved by Me is a small group in the Land of Israel than a great Synhedrion outside the Land. It is written: The craftsmen and the smiths one thousand, and you say so? Rebbi Berekhiah in the name of Rebbi Ḥelbo and the rabbis. Rebbi Berekhiah said, one thousand craftsmen and one thousand smiths. But the rabbis say, together one thousand. Rebbi Berekhiah in the name of Rebbi [Ḥelbo said], these are the Fellows; but the rabbis say, these are the councilmen. Rebbi Hoshaia, when he received witnesses at Kallirhoë, used to say to them: you should know the importance of the testimony that comes from your mouths; how much rent money depends on your mouths. Rebbi Abuna said, if it is so, it is even a matter of criminal law. If somebody sleeps with a girl three years and one day old, he is stoned. The court decides to lengthen, if he sleeps with her he is not stoned. Rebbi Abun said, I am calling to Almighty God, to the God Who decides with me. If a girl is three years and one day old, if the court decides to lengthen her hymen does (not) repair itself, otherwise it does [not] repair itself. “The leaning of Elders and the breaking of the calf’s neck by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five.” 9:1. The commentary, Notes 32–45, also applies here. In the Babli, the parallels are Sanhedrin 13b, Sotah 44b. What is the reason of Rebbi Simeon? “[The Elders] shall lean,” two. No court has an even number of members; one adds another one; that makes three. What is the reason of Rebbi Jehudah? “They shall lean,” two. “The Elders,” two. No court has an even number of members; one adds one; that makes five. And for the calf whose neck is broken, 9:1 Note 33. The argument of R. Jehudah (attributed here to R. Simeon) is explicit in Mishnah Sotah 9:1. The corrected text, treating R. Jehudah’s opinion before R. Simeon’s, follows the Babli which as a matter of principle insists on strict chronological order. what is the reason of Rebbi Simeon? “Your Elders,” two, “and your judges,” two. No court has an even number of members; one adds one; that makes five. What is the reason of Rebbi Jehudah? “Your elders, your judges,” two. No court has an even number of members; one adds another one; that makes three. Rebbi said, the words of Rebbi Jehudah are reasonable for the breaking of the neck, for he does not refer to “they shall go out.” The words of Rebbi Simeon are reasonable for the leaning of the hands, for he does not refer to “they shall lean.” If you would say that the words of Rebbi Jehudah are reasonable for the calf whose neck is broken, if he refers to “they shall lean”, he also should refer to “they shall go out.” It turns out that you have to say “they shall go out” two, “your Elders” two, “and your judges” two. No court has an even number of members; one adds one more; that makes seven. How does Rebbi Simeon explain “your Elders and your judges”? Your Elders who are your judges. It was stated: Rebbi Eliezer ben Jacob says “your Elders,” that is the High Court; “and your judges,” these are king and High Priest. It was stated: Leanings by three [judges]. Is not leaning the same as leanings imply that is not implied by the Mishnah? ? There27:23 . In the Babli, 13b , this usage is labelled as that of the Galilean R. Johanan. Modem usage naturally follows the Babli. , they call ordination “leaning”. Rebbi Abba said, in earlier times, every one was ordinating his students; for example Rabban Joḥanan ben Zakkai ordained Rebbi Eliezer and Rebbi Joshua, Rebbi Joshua Rebbi Aqiba, and Rebbi Aqiba Rebbi Meïr and Rebbi Simeon its historical accuracy is in doubt since it counts among the five also R. Jehudah, who belongs to the school of R. Eliezer, not R. Joshua. . He said, Rebbi Meïr shall preside; the face of Rebbi Simeon became yellow. Rebbi Aqiba told him, it is enough that I and your Creator recognize your power 3:1, Note 25 . . They changed and honored this dynasty, saying: If a court ordained without the consent of the Patriarch, their ordination is no ordination, but if the Patriarch ordained without consent of the court, his ordination is ordination. They changed again and instituted that neither shall the Court ordain without consent of the Patriarch, nor the Patriarch without consent of the Court. It was stated: From earlier timesˋ ed qatan 3:5 (82a l. 48) does not have the introduction. [The text in Mo ˋ ed qatan is somewhat shortened in the Leiden ms. and editio princeps but the full text is in the Ashkenazic fragments published by J. Sussman, Kobez al Yad 12(1994) p.70.] A somewhat enlarged text in the Babli, Yebamot 39b . is ascribed to R. Jehudah. , one was writing documents of ḥalîṣah : Before X and V did Z daughter of U perform ḥalîṣah for V son of W, by coming before us, removing his shoe from his right foot, spitting before us visible spittle on the ground, and saying: So shall be done to the man unwilling to build his brother’s house . 25:9 . . It was stated: From earlier timesˋ ed qatan 3:5 (82a l. 48) does not have the introduction. [The text in Mo ˋ ed qatan is somewhat shortened in the Leiden ms. and editio princeps but the full text is in the Ashkenazic fragments published by J. Sussman, Kobez al Yad 12(1994) p.70.] A somewhat enlarged text in the Babli, Yebamot 39b . is ascribed to R. Jehudah. one was writing documents of repudiation Chapter 13. : Before X and Y did Z daughter of U repudiate V son of W, by coming before us: I do not like him, I do not want to stay with him, I do not agree to be married to him 107b , this is the required oral declaration of repudiation. The Babli has no document of repudiation; neither have medieval formularies. . 4:3, Notes 63–68. In the order of subjects, the sources differ from one another. Rebbi Joḥanan said, if somebody redeemed Temple dedications for more than their worth, it is redeemed. But if somebody redeemed Second Tithe for more than its worth, it is not redeemed. What is the difference between dedications and Second Tithe? The text in Maˋaser Šeni shows that the text is garbled; the text which belongs here is the other one starting with “R. La said,” with Note 248 . Rebbi La said, dedications have claimants, Second Tithe has no claimant. Rebbi Jonah asked, that is following him who says that it is not his propertyˋ aser Šeni 4:3, Note 67. . But for him who says it is his property, what is the difference between dedications and Second Tithe? Rebbi Yose said, the reason has already been explained: dedications have claimants, Second Tithe has no claimant. 4:3 Note 66.) Rebbi Zeˋira asked before Rebbi Immi: If the person was checked and he said, that was not what I intended? He answered him, when he will be checked. Rebbi Joḥanan said, if somebody redeemed Temple dedications without adding its fifth it is redeemed 27:13 , 15 , 19 . . But if somebody redeemed Second Tithe dedications without adding its fifth, it is not redeemed 4:2) is not supported by a verse. . What is the difference between dedications and Second Tithe? Rebbi La said, because a person usually adds to his dedications. Rebbi Jonah asked, that is following him who says that it is not his propertyˋ aser Šeni 4:3, Note 67. . But for him who says it is his property, what is the difference between Second Tithe and dedications? Rebbi Yose said, did you not already give the reason? Because a person usually adds to his dedications. It was stated: “Temple dedications by three [appraisers].” That is, if one dedicated the body of a field. But if he said, I am vowing a mina for the Temple, 4:4 (75b l. 16ff., מ ). let us hear from the following: “Appraisal of movables by three [appraisers].” Do there exist appraisals not of movables 27:1–8 . Money always is movable. ? Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: If somebody says, I am vowing my appraisal, and comes to settle his debt by real estate, one appraises it by ten [people], by movables by three 27:8 ), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent. . Is one who says, I am vowing my appraisal not like one who says, I am vowing my field’s value? But if he said, I am vowing a mina for the Temple, one appraises him by three [people]. Should he become rich, he will be judged by what he can afford 27:8 ), not for dedications of specified sums. The reduction, based on what he can afford, is determined by a committee of three which must include a Cohen. If the poor person paid only part of the reduced sum and then becomes rich, the original sum is reinstated as soon as he can afford it. If the poor person made his vow (in the Megillah version for 100 minas) in order to induce God to make him rich so he may fulfill his vow, it might be in the interest of the Temple to wait with the collection of the debt until the person became affluent. . 11:6 ( כ ), explained there in Notes 116–128 . The final paragraph, while also found in Megillah, makes sense only in Ketubot. The sentence in brackets is not in the text here, it is from Ketubot, but is necessary to provide continuity of the text. It was stated: One does not make public tender for slaves, securities, and movables. [What is public tender?] Rebbi Jehudah ben Pazi said, announcement. Ulla bar Ismael said, slaves lest they flee, securities and movables lest they be stolen. Rebbi Abba bar Cohen asked before Rebbi Yose: Does this not imply that a slave be redeemed in front of three people? He answered him, yes. But did we not state: “Real estate nine and a Cohen. The same holds for humans”? He answered him, but the human here is a free person. Ḥanania bar Šelemiah in the name of Rav: A case came before Rebbi who wanted to act following the rabbis. Rebbi Eleazar ben Proteus, the grandson of Rebbi Eleazar ben Proteus, said to him: Rebbi, did you not teach us in your grandfather’s name, “except if he offered public tender”? He answered, yes, changed his mind, and acted following Rabban Gamliel. “Capital crimes [are judged] by 23.” Rebbi Abbahu asked: Following Rebbi Meïr, should an ox which is stoned have to pay damages by a court of three and be stoned by 23? Rebbi Yose ben Rebbi Abun told him, the rules of an ox which is stoned are all about money; it is a decision of the verse that it should be stoned. General אגנטוס asked Rebbi Joḥanan ben Zakkai: the bull shall be stoned, also its owner shall die . 21:29 . ? He answered, the robber’s partner is like the robber. When he had left, his students asked him, rabbi, this one you pushed away with a cane; what are you telling us? He said to them, it is written, the bull shall be stoned, also its owner shall die, like the owner’s death sentence so is the ox’s death sentence. Since the owner’s death sentence would be by a court of 23, investigation and cross-examination, so the ox’s death sentence is by a court of 23, investigation and cross-examination 21:29. .

אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן הַגָּדוֹל אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר וְלֹא שָׁלשׁ אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתַּיִם. אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט כול׳. אִיתָא חֲמִי. שְׁנַיִם אֵין דָּנִים לֹא כָּל שֶׁכֵּן שֵׁבֶט. אָמַר רִבִּי מַתַּנְיָיה. בִּנְשִׂיא שְׁבָטִים הִיא מַתְנִיתָא. אָמַר רִבִּי לִיעֶזֶר. בַּחוֹרֶשׁ שֶׁבֵּין שְׁנֵי שְׁבָטִים הִיא מַתְנִיתָא. אָמַר רִבִּי זֵירָא. נֶאֱמַר כָּאן זָדוֹן וְנֶאֱמַר לְהַלָּן זָדוֹן בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא. מַה זָדוֹן שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף זָדוֹן שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אָמַר רִבִּי חִזְקִיָּה. נֶאֱמַר כָּאן דִּיבֵּר וְנֶאֱמַר לְהַלָּן אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יי. מַה דִּיבֵּר שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף דִּיבֵּר שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. רִבִּי יְהוּדָה אוֹמֵר. כַּתְּחִילָּה. וַיַּעַל דָּוִד בִּדְבַר גָּד זֶה מֶלֶךְ וְנָבִיא. וַיָּחֶל שְׁלֹמֹה לִבְנוֹת אֶת בֵּית יי אֱלֹהֵי יִשְׂרָאֵל בְּהַר הַמּוֹרִיָּה אֲשֶׁר נִרְאָה לוֹ אֵילּוּ אוּרִים וְתוּמִּים. לְדָוִד אָבִיהוּ זֶה סַנְהֶדְרִין. שְׁאַל אָבִיךָ וְיַגֵּדְךָ זְקֵינֶיךָ וְיֹאמְרוּ לָךְ. הַשִּׁיר וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה. תּוֹדוֹת וָאַעֲמִידָה שְׁתֵּי תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין מֵעַל הַחוֹמָה לְשַׁעַר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר. רַב הוּנָא בַּר חִיָיה בְשֵׁם רַב מַיְיתֵי לָהּ דְּבַר תּוֹרָה. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת… כָּל כֵּלָיו וְכֵן תַּעֲשׂוּ. כֵּן תַּעֲשׂוּ לְדוֹרוֹת. מֹשֶׁה זֶה מֶלֶךְ וְנָבִיא. אַהֲרֹן אֵילּוּ אוּרִים וְתוּמִּים. אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל זֶה סַנְהֶדְרִין. שְׁאַל אָבִיךָ וְיַגֵּדְךָ וגו׳. הַשִּׁיר וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה. תּוֹדוֹת וָאַעֲמִידָה שְׁתֵּי תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין מֵעַל לַחוֹמָה לְשַׁעַר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר. כֵּיצַד הָיוּ מְהַלְּכוֹת. רִבִּי חִיָיה רַבָּה וְרִבִּי שִׂמְעוֹן בְּרִבִּי. חַד אָמַר. זוֹ כְנֶגֶד זוֹ. וְחָרָנָה אָמַר. זוֹ אַחַר זוֹ. וּשְׁנֵיהֶן מִקְרָא אֶחָד דּוֹרְשִׁין. וְהַתּוֹדָה הַשֵּׁינִית הַהוֹלֶכֶת לְמוֹל וַאֲנִי אַחֲרֶיהָ. מָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. וְהוּא יוֹשֵׁב מִמּוּלִי. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. וּמָלַק אֶת רֹאשׁוֹ מִמּוּל עָרְפּוֹ. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. נִמְצָא כָל מָקוֹם וּמָקוֹם מִתְכַּפֵּר בְּתוֹדָה אַחַת. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. נִמְצָא כָל מָקוֹם וּמָקוֹם מִתְכַּפֵּר בִּשְׁתֵּי תוֹדוֹת. מָאן דָּמַר. זוֹ אַחַר זוֹ. יֵאוּת דְּתַנִּינָן. הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרֶפֶת. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. אֵי זוֹ הִיא הַפְּנִימִית. זוֹ שֶׁסְּמוּכָה לַבַּיִת. רִבִּי יָסָא בְשֵׁם רִבִּי יוּחָנָן. עַל פִּי נָבִיא נֶאֱכֶלֶת. אָמַר רִבִּי זֵירָא. תַּנֵּיי תַמָּן. נָבִיא יֵשׁ כָּאן אוּרִים וְתוּמִּים לְמָה אֲנִי צָרִיךְ. אַשְׁכַּח תַּנֵּי. רִבִּי יְהוּדָה אוֹמֵר. צָרִיךְ אוּרִים וְתוּמִּים. אָמַר רִבִּי אַבָּהוּ. אִתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. חַד אָמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. וְחָרָנָה אָמַר. מַקְדִּישִׁין וְאַחַר כָּךְ בּוֹנִין. מָאן דָּמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. אֵין רוֹאִין אֶת הַמְּחִיצוֹת כְּאִלּוּ הֵן עוֹלוֹת. בִּיקְּשׁוּ לְהוֹסִיף עַל הֵיכָל בַּמֶּה מוֹסִיפִין. בִּשְׁתֵּי הַלֶּחֶם. וּמַקְדִּישִׁין בְּיוֹם טוֹב. אֶלָּא בְלֶחֶם הַפָּנִים. וּמַקְדִּישִׁין בַּשַּׁבָּת. אֶלָּא בַלַּיְלָיה. וּמַקְדִּישִׁין בַּלַּיְלָיה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בְּמִנְחַת מַאֲפֶה. נִיחָא בַעֲלִיָיתָן מִן הַגּוֹלָה שֶׁהִקְרִיבוּ וְאַחַר כָּךְ קִידְּשׁוּ. בְּהַכְנָסָתָן לָאָרֶץ בַּמֶּה קִידְּשׁוּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בִּשְׁתֵּי תוֹדוֹת הָבָּאוֹת מִנּוֹב וְגִבְעוֹן. אַבָּא שָׁאוּל אוֹמֵר. שְׁתֵּי בִּצִּים הָיוּ שָׁם. הַתַּחְתּוֹנָה וְהָעֶלְיוֹנָה אֵין קְדושָּׁתָהּ גְּמוּרָה. הַתַּחְתּוֹנָה נִתְקַדְּשָׁה בְכוּלָּן. וְהָעֶלְיוֹנָה בַּעֲלִיָיתָן מִן הַגּוֹלָה לֹא בְמֶלֶךְ וְלֹא בְאוּרִים וְתוּמִּים. לְפִיכָךְ הַתַּחְתּוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וְהָעֶלְיוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּים אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי. מִפְּנֵי מַה לֹא קִידְּשׁוּהָ. מִפְּנֵי שֶׁהָיְתָה תּוֹרְפַת יְרוּשָׁלַםִ שָׁם וְהָיְתָה יְכוֹלָה לִיכָּבֵשׁ מִשָּׁם. וְאֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים. תַּלְמוּד לוֹמַר לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת הָעָם. אֵין עוֹשִׂין עִיר הַנִּדַּחַת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תְּלָתָא אֲמוֹרִין. חַד אָמַר. אַחַת עוֹשִׂין שְׁתַּיִם אֵין עוֹשִׂין. וְחָרָנָה אָמַר. הַסְּמוּכוֹת עוֹשִׂין הַמְפוּזָרוֹת אֵין עוֹשִׂין. וְחָרָנָה אָמַר. מְפוּזָרוֹת אֵין עוֹשִׂין כָּל עִיקָּר שֶׁמָּא יָפוּצוּ גוֹיִם וְיָבוֹאוּ לְאֶרֶץ יִשְׂרָאֵל. וְאִית דְּבָעֵי מֵימַר. שֶׁמָּא יָפוּצוּ הָאוֹיְבִים וְיָבוֹאוּ לִידֵי קָרְחָה.

MISHNAH: One judges neither a tribe, nor a false prophet 18:20 . , nor the High Priest, except by the court of 71 [judges]. One may start a war of choice only by the court of 71 [judges]. One may add to the City2:2. or to the Temple courtyards only by the court of 71 [judges]. One appoints high courts for the tribes 16:19 . only by the court of 71 [judges]. One declares a town as deviant13:13–19 . only by the court of 71 [judges]; one does not declare a border town as deviant, nor three together, but one may declare one or two. HALAKHAH: “One judges neither a tribe,” etc. Come and look: One does not try two people together, so much less an entire tribe? Rebbi Mattaniah said, the Mishnah speaks of the head of the tribe. Rebbi Eliezer said, the Mishnah speaks about a forested area between two tribes. Rebbi Zeˋira said, it says here “criminal” and it says there “criminal”, the prophet said it criminally 18:22 , the law of the false prophet. “Here” refers to the judge who refuses to obey the rulings of the Supreme Court, who acts criminally in his disobedience and is tried before the Supreme Court, Deut. 17:8–12 . . Since about “criminal” used there, the verse speaks about a false prophet, also about “criminal” used here, the verse speaks about a false prophet should be used only if the word in question is not loaded with additional meaning. But in Sifry Deut. 178, the expression “criminal” is interpreted to mean that the false prophet may be prosecuted only if criminal intent can be shown, not if he acted in error. In the Babli, 16a , the argument is in the name of R. Yose ben Hanina. . Rebbi Ḥizqiah said, it says here “spoke” and it says there, that the prophet would speak in the Eternal’s name. Since about “spoke” used there, the verse speaks about a false prophet, also about “spoke” used here, the verse speaks about a false prophet. should not be about the verb דִּבֵּר but the noun דָּבָר “pronouncement”, referring to the judgment of the Supreme Court in case of the rebellious judge, Deut. 17:10 , and the false prophet who pronounces in the Eternal’s name, Deut. 18:20 . “One may start a war of choice only by the court of 71 [judges]. 2:2: “One only adds to the city and the Temple courtyards by king and prophet, Urim and Tummim, the Synhedrion of 71 members, two thanksgiving sacrifices, and song.” Only the walled part of the city of Jerusalem counts as “before the Eternal”, where family sacrifices may be consumed ( Deut. 12:18 , 14:23 ); the suburbs are “countryside” which does not count for pilgrimage and sacrifice. Since there were no Urim and Tummim in the Second Temple, Pharisees did not consume sacrifices in the parts of Jerusalem which were added in Hasmonean and later times ( Note 306 ). In Ševuot, only beginning and end of the discussion here are quoted as a reference. Rebbi Jehudah says, as at the start: 24:19 , speaking of David going to buy the Temple area. David ascended following Gad’s word, that is king and prophet. 3:1 . The verse is misquoted in several places. Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. 3:1 . The verse is misquoted in several places. To his father David, this is the Synhedrion, 32:7 . The persons one asks to get definitive answers to all questions of religion are the members of the High Court of 71 members. ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea 12:32 . This refers to the members of the Synhedrion walking behind the thanksgiving sacrifices ( Ševuot 15b ); the musical part of the ceremony is described in verses 41,42. . Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate 12:31 . . Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others 15a and Tosephta Sanhedrin 3:4 , not the animals were carried but the leavened bread required for a thanksgiving sacrifice ( Lev. 7:13 ). It is possible that this is meant here. . Rav Huna bar Ḥiyya 16b , he is referred to as Rav Shimi bar Hiyya (in one ms. Shimi bar Ashi; this can be disregarded, replacing a hapax by a frequently quoted name). in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute 25:9 . The final clause in the sentence seems to be redundant; it is explained as referring to future buildings. . So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel 11:16 . , that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others. 15b , the entire paragraph. How did the processions go? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi. One said, one opposite the other; the other said, one after the other; both are explaining the same verse: The second thanksgiving sacrifice went לְמוּל and I after it 12:38 , in MT למואל. According to Gesenius, one has to read מוּאל as contraction of מֵאֲוַל “not first, not with it”. This justifies both meanings quoted here, “opposite” and “after”. . He who said, one opposite the other, and he dwells opposite me 22:5 . . But he who said, one after the other, he should break off its head behind its neck . 5:8 . . For him who said, one opposite the other, it turns out that every place was purified by one thanksgiving sacrifice; for him who said, one after the other, it turns out that every place was purified by two thanksgiving sacrifices. For him who said, one after the other, this is correct following what he had stated: “the inner one is being eaten, the outer one is being burned.ˋ anit 6. The Babli, loc. cit. suggests that the first makes sacrifices possible; therefore, it has to be burned outside the Temple. The second one then is a legitimate thanksgiving sacrifice, most of which has to be eaten by the priests as public well-being sacrifice ( Mishnah Zevahim 5:5 ). ” For him who said, one opposite the other, what is the inner one? The one closer to the Temple. Rebbi Yasa in the name of Rebbi Joḥanan: It was eaten on the instruction of a prophet. Rebbi Zeˋira said, they state there: Since a prophet is there, for what do I need Urim and Tummim? It was found stated: Rebbi Jehudah says, Urim and Tummim are needed 16a , it is a dispute among Babylonian Amoraïm whether Nehemiah’s ceremony, without king and oracle, was a valid dedication of the rebuilt city of Jerusalem or whether it was a token ceremony to re-establish the intrinsic sanctity of Jerusalem created by Solomon’s Temple. The quote here, from an otherwise unknown baraita, qualifies the second opinion as minority opinion of a Tanna. . Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqush disagreeed. One said, one builds and afterwards one dedicates 3:3 , 6 . . The other one said, one dedicates and afterwards one builds 8:6 ). If the outline of the Temple enclosure or the original city walls was still visible in Zerubabel’s time, no rebuilding was necessary in order to restore the service of the altar. . For him who says, one builds and afterwards one dedicates, one does not say that the partitions are as if built up. If one desires to add to the Temple Hall, by which means does one add , insists that the sacrifice be used in the place to be dedicated. This leads to a catch-22 situation since a sacrifice can be dedicated only after the dedication of the holy place. There is no reason to assume that the Yerushalmi accepts this reasoning. ? By the two loaves 23:17 . This is in imitation of the leavened bread used for the dedication of the city, cf. . A parallel discussion is in the Babli, Ševuot 15a/b . . Does one dedicate on a holiday 58:13 . In addition, the Babli points out that the dedication of the leavened breads is the slaughter of the accompanying well-being sacrifice; then the dedication would not be by bread. ? Then by the Shew Bread. Does one dedicate on the Sabbath 24:8 . It becomes available for secondary use on the Sabbath, when it cannot be so used. ? Then in the night. Does one dedicate in the night 30:2 prescribes that the Tabernacle be erected during daytime. This rule then is extended to include all building activity of the Temple. ? Rebbi Yose ben Rebbi Abun said, with a baked flour offering 6:12–16 . . One understands that on their return from the diaspora they sacrificed and then dedicated. When they entered the Land, with what did they dedicate? Rebbi Yose ben Rebbi Abun said, with two thanksgiving sacrifices coming from Nob 14:7 . and Gibeon. exists in another three versions: Tosephta 3:4 (T), Babli Ševuot 15b (B ), Megillat Taˋanit 6 (M). A detailed discussion of all four texts, to be used with due caution, is in Note 22 to volume 3 of H. Graetz’s Geschichte der Juden . “Abba Shaul says, two subdivisions “marsh.” M has “places on the Mount of Olives”, an emendation by a person who did not understand the text. were there, the lower and the upper, whose sanctification was not complete. The lower one was dedicated with a full ceremony, but the upper one only when they came from the diaspora, without a king and without Urim and Tummim. Therefore, in the lower one the vulgar p. 349. eat family sacrifices and Second Tithe; Fellows eat there family sacrifices but not Second Tithe. In the upper one, the vulgar eat family sacrifices but not Second Tithe; Fellows eat there family sacrifices and Second Tithe. Why did they not sanctify it? Because it was the vulnerable spot of Jerusalem; it could be conquered from there.” “One only appoints high courts for the tribes.” The verse says, for your tribes, they shall judge . “One only declares a town to be deviant.” Rebbi Joḥanan in the name of Rebbi Hoshaia: Three Amoraïm, one says, one makes one but not two. The other said, clusters one makes, dispersed ones one does not make. The other said, dispersed one does not make at all, lest Gentiles spread and come to the Land of Israel; some want to say that enemies should not spread and lay waste.

סַנְהֶדְרִין גְּדוֹלָה הָיְתָה שֶׁל שִׁבְעִים וְאֶחָד וּקְטַנָּה שֶׁל עֶשְׂרִים וּשְׁלשָׁה. וּמְנַיִין לַגְּדוֹלָה שֶׁהִיא שֶׁל שִׁבְעִים וְאֶחָד. שֶׁנֶּאֱמַר אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל וּמשֶׁה עַל גַּבֵּיהֶן הֲרֵי שִׁבְעִים וְאֶחָד. רִבִּי יְהוּדָה אוֹמֵר. שִׁבְעִים. וּמְנַיִין לַקְּטַנָּה שֶׁהִיא שֶׁל עֶשְׂרִים וּשְׁלשָׁה. שֶׁנֶּאֱמַר וְשָׁפְטוּ הָעֵדָה וְהִצִּילוּ הָעֵדָה עֵדָה שׁוֹפֶטֶת וְעֵדָה מַצֶּלֶת הֲרֵי כָאן עֶשְׂרִים. וּמְנַיִין לָעֵדָה שֶׁהִיא עֲשָׂרָה. שֶׁנֶּאֱמַר עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב. וּמְנַיִין לְהָבִיא עוֹד שְׁלשָׁה. מִמַּשְׁמַע שֶׁנֶּאֱמַר לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת שׁוֹמֵעַ אֲנִי שֶׁאָמַר הֱיֵה עִמָּהֶם לְטוֹבָה. אִם כֵּן לָמָּה נֶאֱמַר אַחֲרֵי רַבִּים לְהַטּוֹת. לֹא כְהַטָּיָי‍תְךָ לְטוֹבָה הַטָּיָי‍תְךָ לְרָעָה. הַטָּיָי‍תְךָ לְטוֹבָה עַל פִּי (עד) אֶחָד. הַטָּיָי‍תְךָ לְרָעָה עַל פִּי שְׁנַיִם וְאֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד הֲרֵי כָאן עֶשְׂרִים וּשְׁלשָׁה. וְכַמָּה יְהֵא בָעִיר וּתְהֵא רְאוּיָה לְסַנְהֶדְרִין מֵאָה וְעֶשְׂרִים. רִבִּי נְחֶמְיָה אוֹמֵר מָאתַיִם וּשְׁלשִׁים כְּדֵי שָׂרֵי עֲשָׂרוֹת. סַנְהֶדְרִין גְּדוֹלָה כול׳. רִבִּי בָּא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. נֶאֱמַר כָּאן עֵדָה וְנֶאֱמַר לְהַלָּן עַד מָתַי לָעֵדָה הָרָעָה. מַה לָעֵדָה הָאֲמוּרָה לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר רִבִּי סִימוֹן. נֶאֱמַר כָּאן תּוֹךְ וְנֶאֱמַר לְהַלָּן תּוֹךְ. מַה תוֹךְ שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. אָמַר לֵיהּ רִבִּי יֹסֵא בֵּירִבִּי בּוּן. אִם מִתּוֹךְ אַתְּ יְלִיף לָהּ סַגִּין אִינּוּן. אֶלָּא נֶאֱמַר כָּאן בְּנֵי יִשְׂרָאֵל וְנֶאֱמַר לְהַלָּן בְּנֵי יִשְׂרָאֵל וַיָּבוֹאוּ בְּנֵי יִשְׂרָאֵל לִשְׁבֹּר וגו׳. מַה בְּנֵי יִשְׂרָאֵל שֶׁנֶּאֱמַר לְהַלָּן עֲשָׂרָה אַף כָּאן עֲשָׂרָה. וּמְנַיִין לְהָבִיא עוֹד שְׁלשָׁה כול׳. תָּנֵי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. בָּרִאשׁוֹנָה לֹא הָיוּ חוֹתְמִין עַל כְּתוּבַּת נָשִׁים כְּשֵׁירוֹת אֶלָּא כֹהֲנִים לְוִיִים וְיִשְׂרְאֵלִים מַשִּׂיאִין לַכְּהוּנָּה. אָמַר רִבִּי יוֹסֵי. בָּרִאשׁוֹנָה לֹא הָיְתָה מַחֲלוֹקֶת בְּיִשְׂרָאֵל אֶלָּא סַנְהֶדְרִין שֶׁל שִׁבְעִים וְאֶחָד הָיְתָה יוֹשֶׁבֶת בְּלִשְׁכַּת הַגָּזִית. וּשְׁנֵי בָתֵּי דִינִין שֶׁל שְׁלֹשָׁה שְׁלֹשָׁה הָיוּ יוֹשְׁבִין אֶחָד בְּחֵיל וְאֶחָד בְּהַר הַבַּיִת. וּבָתֵּי דִינִין שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה הָיוּ יוֹשְׁבִין בְּכָל עֲיָירוֹת אֶרֶץ יִשְׂרָאֵל. צָרַךְ אֶחָד מֵהֶן לִשְׁאוֹל דְּבַר הֲלָכָה הָיָה בָא וְשׁוֹאֲלָהּ בְּבֵית דִּין שֶׁבְּעִירוֹ. אִם שָׁמְעוּ אָמְרוּ לוֹ וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין הַסָּמוּךְ לְעִירוֹ. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין שֶׁבְּהַר הַבַּיִת. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא הָיָה הוּא וּמוּפְלֵא שֶׁלָּהֶן בָּאִין וְשׁוֹאֲלִין אוֹתָהּ בְּבֵית דִּין שֶׁבְּחֵיל. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִם לָאו הָיוּ אֵילּוּ וָאֵילּוּ מִתְכַּנְּסִין לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית שֶׁמִּשָּׁם תּוֹרָה יוֹצְאָה וְרוֹוַחַת לְכָל יִשְׂרָאֵל. שֶׁנֶּאֱמַר מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יי וגו׳. סַנְהֶדְרִין שֶׁבְּלִשְׁכַּת הַגָּזִית אַף עַל פִּי שֶׁהָיְתָה שֶׁל שִׁבְעִים וְאֶחָד לֹא הָיוּ פְּחוּתִין מֵעֶשְׂרִים וּשְׁלֹשָׁה. צָרַךְ אֶחָד מֵהֶן לָצֵאת הָיָה מִסְתַּכֵּל. אִם יֵשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה הָיָה יוֹצֵא וְאִם לָאו לֹא הָיָה יוֹצֵא. וְהָיוּ יוֹשְׁבִין מִתָּמִיד שֶׁלְּשַׁחַר עַד תָּמִיד שֶׁלְּבֵין הָעַרְבָּיִם. וּבַשַּׁבָּתוֹת וּבְיָמִים טוֹבִים הָיוּ יוֹשְׁבִין בְּבֵית הַמִּדְרָשׁ שֶׁבְּהַר הַבַּיִת. נִשְׁאֲלָה הֲלָכָה. אִם שָׁמְעוּ אָמְרוּ לָהֶן וְאִי לֹא עוֹמְדִין עַל הַמִּינְיָין. רָבוּ הַמְזַכִּין זִיכּוּ. רָבוּ מְחַיְיבִין חִיְיבוּ. רָבוּ הַמְטַהֲרִין טִיהֲרוּ. רָבוּ הַמְטַמִּין טִימְּאוּ. שֶׁמִּשָּׁם תּוֹרָה יוֹצְאָה וְרוֹוַחַת לְכָל יִשְׂרָאֵל. מִשֶׁרָבוּ תַלְמִידֵי שַׁמַּי וְהִלֵּל שֶׁלֹּא שִׁימְּשׁוּ רַבֵּיהֶן כְּצוֹרְכָן רָבוּ מַחֲלוֹקוֹת בְּיִשְׂרָאֵל וְנַעֲשׂוּ שְׁתֵּי תוֹרוֹת. וּמִשָּׁם הָיוּ שׁוֹלְחִין בְּכָל עֲיָירוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל וְכָל מִי שֶׁהָיוּ מוֹצְאִין אוֹתוֹ חָכָם עָנָיו שָׁפוּי עַיִן טוֹבָה נֶפֶשׁ שְׁפֵלָה רוּחַ נְמוּכָה לֵב טוֹב יֵצֶר טוֹב חֶלֶק טוֹב הָיוּ מוֹשִׁיבִין אוּתוּ בְּבֵית דִּין שֶׁבְּהַר הַבַּיִת וְאַחַר כָּךְ בְּבֵית דִּין שֶׁבְּחֵיל וְאַחַר כָּךְ בְּבֵית דִּין הַגָּדוֹל שֶׁבְּלִישְׁכַּת הַגָּזִית. סַנְהֶדְרִין הָיְתָה כַחֲצִי גוֹרֶן עֲגוּלָה וְהַנָּשִׂיא הָיָה יוֹשֵׁב בָּאֶמְצָע כְּדֵי שֶׁיְּהוּ רוֹאִין אוֹתוֹ וְשׁוֹמְעִין קוֹלוֹ. אָמַר רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. כְּשֶׁהָיָה רַבָּן גַּמְלִיאֵל יוֹשֵׁב בְּיַבְנֶה הָיָה אַבָּא וְאָחִיו יוֹשְׁבִין מִימִינוֹ וּזְקֵינִים מִשְּׁמֹאלוֹ מִפְּנֵי כְבוֹד הַזָּקֵן. כַּמָּה הֵן שׁוֹפְטֵי יִשְׂרָאֵל. שֶׁבַע רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת. שָׂרֵי אֲלָפִים שֵׁשׁ מֵאוֹת. שָׂרֵי מֵאוֹת שֵׁשֶׁת אֲלָפִים. שָׂרֵי חֲמִשִּׁים שְׁנֵים עָשָׂר אֶלֶף. שָׂרֵי עֲשָׂרוֹת שִׁשִּׁים אֶלֶף. נִמְצְאוּ שׁוֹפְטֵי יִשְׂרָאֵל. שִׁבְעָה רִיבּוֹא וּשְׁמוֹנַת אֲלָפִים וְשֵׁשׁ מֵאוֹת. מַה טַעֲמָא דְרִבִּי נְחֶמְיָה. וְהוּא שֶׂיְּהֵא שָׁם בֵּית דִּין שֶׁלְּעֶשְׂרִים וּשְׁלֹשָׁה. וְהַנִּידּוֹנִין וְהָעֵדִים וְזוֹמְמֵיהֵן וְזוֹמְמֵי זוֹמְמֵיהֶן וְחַזָּן וְסוֹפְרֵיהֶן וְשַׁמָּשׁ. מַה טַעֲמָא דְרַבָּנִן. וְהוּא שֶׂיְּהֵא שָׁם שְׁתֵּים עֶשְׂרֵה סַנְהֶדְרִיּוֹת שֶׁל שְׁנֵים עָשָׂר שְׁבָטִים. וּמשֶׁה עַל גַּבֵּיהֶן. דְּבַר תַּקָּנָה עָשָׂה מֹשֶׁה. בְּשָׁעָה שֶׁאָמַר לֹו הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקוֹד כָּל בְּכור זָכָר בִּבְנֵי יִשְׂרָאֵל אָמַר. אֵי זֶה מְקַבֵּל עָלָיו לִיתֵּן חֲמֶשֶׁת שְׁקָלִים לַגּוּלְגּוֹלֶת. מֶה עָשָׂה. נָטַל כ״ב אֶלֶף פִּיטְקִין וְכָתַב עֲלֵיהֶן בֶּן לִוֵי. וּמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה וְכָתַב עֲלֵיהֶן חֲמֶשֶׁת שְׁקָלִים. וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל מִי שֶׁעָלָה בְיָדוֹ בֶּן לֵוִי הָיָה אוֹמֵר לוֹ. כְּבָר פְּדָאֲךָ בֶּן לֵוִי. וְכָל מִי שֶׁהָיָה עוֹלֶה בְיָדוֹ חֲמֶשֶׁת שְׁקָלִים הָיָה אוֹמֵר לוֹ. מָה אֶעֱשֶׂה לָךְ מִן הַשָּׁמַיִם הוּא. רִבִּי יְהוּדָה וְרִבִּי נְחֶמְיָה מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. אִילּוּ כְתַבְתָּנִי לֵוִי סִילְקִת. אֶלָּא כָּךְ עָשָׂה. נָטַל כ״ב אֶלֶף פִּיטְקִין וְכָתַב לֵוִי וּמָאתַיִם וְשִׁבְעִים וּשְׁלֹשָׁה כָתַב עֲלֵיהֶן חֲמֶשֶׁת שְׁקָלִים וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל מִי שֶׁעָלָה בְיָדוֹ לֵוִי אָמַר לוֹ. כְּבָר פְּדָאֲךָ בֶּן לֵוִי. וְכָל שֶׁעָלָה בְיָדוֹ חֲמֶשֶׁת שְׁקָלִים הָיָה אוֹמֵר לוֹ. מָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. הַגַּע עַצְמַךְ שֶׁעָלוּ כולָּם לֵוִי. אָמְרוּ לוֹ. מַעֲשֶׂה נֵס הָיָה וּמְסוּרָגִין עָלוּ. אָמַר רִבִּי שְׁמוּאֵל. עַל דַּעְתֵּיהּ דְּתַנַּיָיא אֲחוֹרַיָיא מַעֲשֶׂה נִיסִּין. עַל דַּעְתֵּיהּ דְּתַנַּיָיא קַדְמִיָיא אֵינוֹ מַעֲשֶׂה נִיסִּין. אָמְרוּ לֵיהּ. כּוּלְּהוֹן מַעֲשֶׂה נִיסִּין הָיוּ וּמְסוּרָגִין עָלוּ. אַנְטוֹנִינוּס הֵגֱמוֹן שָׁאַל אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי. בִּכְלָל חֲסֵירִין וּבִפְרָט יְתֵירִין. אָמַר לֵיהּ. אוֹתָן שְׁלֹשׁ מֵאוֹת יְתֵירִין בְּכוֹרֵי כְהוּנָּה הָיוּ וְאֵין קָדוֹשׁ מוֹצִיא קָדוֹשׁ. כְּיוֹצֵא בוֹ וַיֹּאמֶר יי אֶל מֹשֶׁה אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל. אָמַר מֹשֶׁה. אִם אֶטּוֹל ו׳ מִכָּל שֵׁבֶט הֲרֵי ע״ב. י׳ מִו׳ וּב׳ מֵה׳ אֵי זֶה שֵׁבֶט מְקַבֵּל עָלָיו לִהְיוּת פָּגוּם. מֶה עָשָׂה. נָטַל שִׁבְעִים פִּיטְקִין וְכָתַב עֲלֵיהֶן זָקֵן וב׳ חָלָק וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. כָּל שֶׁעָלָה בְיָדוֹ זָקֵן הָיָה אוֹמֵר לוֹ. מִינּוּךָ מִן הַשָּׁמַיִם. וְכָל מִי שֶׁעָלָה בְיָדוֹ חָלָק הָיָה אוֹמֵר לוֹ. וּמָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. רִבִּי יוּדָה וְרִבִּי נְחֶמְיָה מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. אִילּוּ כְתַבְתָּנִי זָקֵן סַלְקִת. אֶלָּא כָּךְ עָשָׂה. נָטַל ע״ב פִּיטְקִין וְכָתַב עֲלֵיהֶן זָקֵן וּשְׁנַיִם חֲלָקִין וְהִטִּילָן לְקַלְפֵּי. אָמַר לָהֶן. בּוֹאוּ וּטְלוּ פִיטְקֵיכֶם. מִי שֶׁעָלָה בְיָדוֹ זָקֵן אוֹמֵר לוֹ. כְּבָר מִינּוּךָ מִן הַשָּׁמַיִם. וּמִי שֶׁעָלָה בְיָדוֹ חָלָק הָיָה אוֹמֵר לוֹ. וּמָה אֶעֱשֶׂה וּמִן הַשָּׁמַיִם הוּא. מְתִיב תַּנַּיָיא לַחֲבֵרַיָיא. הַגַּע עַצְמָךְ שֶׁעָלוּ כולָּם זָקֵן. אָמְרוּ לֵיהּ. מַעֲשֶׂה נִיסִין הָיָה וּמְסוּרָגִין עָלוּ. אָמַר רִבִּי שְׁמוּאֵל. קְשִׁיתֵיהּ קוֹמֵי רִבִּי אַבָּהוּ. עַל דַּעְתֵּיהּ דְּתַנַּיָיא אֲחֹרַיָיא מַעֲשֶׂה נִיסִּים. עַל דַּעְתֵּיהּ דְּתַנַּיָיא קַדְמִיָיא אֵינוֹ מַעֲשֶׂה נִיסִּים. אָמַר לֵיהּ. מַעֲשֶׂה נִיסִּין הָיוּ וּמְסוּרָגִין עָלוּ. שָׁאַל אַנְטִיגֳנֹס הֵגֱמוֹן לְרַבָּן יוֹחָנָן בֶּן זַכַּאי. מֹשֶׁה רַבְּכֶם אוֹ גַנָּב הָיָה אוֹ לֹא הָיָה בָקִי בְחֶשְׁבּוֹן. דִּכְתִיב בֶּקַע לַגּוּלְגּוֹלֶת. אִין תַּעֲבִיד קֵינְטֶרָא מֵאָה לִיטְרִין חַד מִן אִישְׁתָּא גָנַב. וְאִין תַּעַבְדִּינֵיהּ שִׁיתִּין לִיטְרִין פַּלְגָּא גָנַב. אָמַר לֵיהּ. מֹשֶׁה רַבָּן גִּיזְבָּר נֶאֱמָן וּבָקִי בַחֶשְׁבּוֹן הָיָה. אָמַר לֵיהּ. וְהָכְתִיב וּנְחוֹשֶׁת הַתְּנוּפָה עֶשְׂרִים כִּכָּר. וְהַיְידָא לוֹן סָלְקִין תִּשְׁעִין וְשִׁית לִיטְרִין וְאִית עֲבִיד לֵיהּ פְּרוֹטְרוֹט. אָמַר לֵיהּ. מִשּׁוּם דְּלָא סְלִיק קֵינְטֶירָא. וְאִין תֵּימַר דִּסְלִק קֵינְטֶירָא פַּלְגָּא גָנַב. אָמַר לֵיהּ. וְהָכְתִיב וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים. וְהַיְידָא לוֹן סָלְקִין שִׁבְעִין וְחַד לִיטְרִין וְאַתְּ עֲבִיד לֵיהּ פְּרוֹטְרוֹט. אָמַר לֵיהּ. מִשּׁוּם דְּלָא סְלִיק קֵינְטֶירָא פַּלְגָּא גָנַב. אָמַר לֵיהּ. וְהָכְתִיב וְהַשֶּׁקֶל עֶשְׂרִים גֵּרָה עֶשְׂרִים שְׁקָלִים חֲמִשָּׁה וְעֶשְׂרִים שְׁקָלִים עֶשְׂרִים וַחֲמִשָּׁה שְׁקָלִים הַמָּנֶה יִהְיֶה לָכֶם. כִּכָּרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּפוּל הָיָה. אָמַר לֵיהּ. גִּיזְבָּר נֶאֱמָן וּבָקִי בְחֶשְׁבּוֹן הָיָה.

MISHNAH: The High Synhedrion had 71 members and a lower one 23 members. From where that the High Court has 71 members? For it is said 11:16 . : Assemble for me 70 men of the Elders of Israel, and Moses was presiding, that makes 71. Rebbi Jehudah says, 70. From where that a lower court has 23 members? For it is said, the congregation shall judge, the congregation shall save 35:24 ,25 speaking of the trial of the homicide; cf. Sifry Num. #160. . One congregation judges, one congregation saves, this makes twenty. And from where that a congregation consists of ten persons? As it is said, how long this evil congregation 14:27 , interpreted as speaking of the ten bad spies. , without Joshua and Caleb. From where that one adds another three? From the interpretation of what is said 23:2 : Do not follow the majority to do evil; do not testify in a quarrel, to bend, to twist after the majority. This is read to mean that for acquittal one vote is enough but that for conviction one needs a qualified majority even without the one judge who is voting. Cf. Mekhilta dR. Ismael Mišpaṭim 20, dR. Simeon ben Ioḥai 23:2 (in the name of Rebbi.) , do not follow the majority to be unfavorable, I understand that He said, follow them to be favorable. Then why was it said, to bend after the majority ? Your bending to be favorable is not equal to your bending to be unfavorable. Your bending to be favorable shall be by one [vote] (witness), your bending to be unfavorable shall be by two. Since no court may be even-numbered, one adds another one to obtain 23. How many people shall live in a town that it may have a criminal court? 120. Rebbi Nehemiah said 230, that they might be commanders over tens 18:21 , Deut. 1:15 , each judge must be qualified at least to be the leader of ten men. . HALAKHAH: “The High Synhedrion,” etc. 7:3, Notes 106–108 , is repeated in Megillah 4:4 (75b l. 7), Babli 23b , and is alluded to in Sanhedrin 4:10 . Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It says here “congregation”, and it says there “congregation”, how long the evil congregation. Since “congregation” there means ten, so here also ten. Rebbi Simon said, it is said here “amid”, and it is said there “amid”. Since “amid” there means ten, so here also ten. Rebbi Yose ben Rebbi Abun told him, if you want to infer from “amid”, there are too many. But it is said here “the sons of Israel”, and it is said there, “the sons of Israel”, the sons of Israel came to buy grain. Since “the sons of Israel” there were ten, so here also ten. “From where that one adds another three, etc. It was stated: 2:9. Rabban Simeon ben Gamliel said, in earlier times the ketubah of qualified women 4:4 . was signed only by priests, Levites, or Israel whose daughters were qualified to marry into the priesthood. represents a very idealized past. Rebbi Yose said, in earlier times there was no disagreement in Israel 2; the statement declares all non-rabbinic sects as non-Jewish. but the Synhedrion of 71 members were sitting in the free-stone hall; two courts of three members each were sitting, one in the glacis and one on the Temple Mount; and a court of 23 was sitting in every town of the Land of Israel. If somebody had a question of religious practice, he went and asked it from the court in his town. If they had heard [the answer], they told him; otherwise he and their distinguished member went and asked a court in their neighborhood. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the Temple Mount. If these had heard [the answer], they told him; otherwise he and their distinguished member went and asked from the court on the glacis. If these had heard [the answer], they told him; otherwise they together entered the High Court in the free-stone hall since from there instruction came accepted in all of Israel, as it is said: From this place which the Eternal will choose 17:10 . Disobedience of a High Court ruling is only a capital crime if the ruling was delivered from “the place”, from a court sitting in a room partially on Temple grounds. When the High Court lost its standing as court of criminal appeals ( Note 31 ) and left the free-stone hall, it also lost its ability to prescribe practice ex cathedra . . Even though the Synhedrion in the free-stone hall had 71 members, those present never numbered less than 23. If one of them had to leave, he was looking around; if 23 others were present, he would leave, otherwise he would not leave 45a . . They were in session from the daily morning sacrifice to the daily evening sacrifice. On Sabbaths and holidays, they were sitting in the study hall on the Temple Mount. If a question of practice came up, if they had heard the answer, they told them; otherwise they prepared to vote. If a majority was for acquitting, they acquitted. If a majority was for a guilty verdict, they rendered a verdict of guilty. If a majority was for declaring pure, they declared pure. If a majority was for declaring impure, they declared impure. From the time that there were many students of Shammai and Hillel who did not study enough under their teachers, many disagreements arose and two doctrines developed 47b . . From there, they were sending to all towns in the Land of Israel; any time they found a person who was wise, meek, even-tempered, benevolent, pleasing, humble, good-hearted, with good intentions, and well endowed, they were placing him on the court of the Temple Mount, from there to the court on the glacis, and from there to the High Court in the free-stone hall. The Synhedrion was like a threshing floor in the shape of a semi-circle; the president sat in the middle so they might see him and hear his voice. Rebbi Eleazar ben Rebbi Ṣadoq said, when Rabban Gamliel was sitting at Jabneh, my father and his brother were sitting to his right and the Elders to his left, to honor the old man. 6 (a Šeïlta ). how many were the judges of Israel? 78’600. Appointed over a thousand, 600. Appointed over a hundred, 6’000. Appointed over fifty, 12’000. Appointed over ten, 60’000. It turns out that the judges of Israel were 78’600. What is the reason of Rebbi Nehemiah? That there should be a court of 23, and the parties, and the witnesses, and the witnesses for perjury, and the witnesses for perjury of the witnesses for perjury, and the rabbi, and the clerks of court, and the beadle. What is the reason of the rabbis? That there might be twelve courts for the twelve tribes. “And Moses was presiding.” 21 , Tanhuma Buber Bemidbar 25, Num. rabba 4(9), shortened Babli 17a . Moses found a way to settle things. When the Holy One, praise to Him, told him, count all male firstborns among the Children of Israel 3:40 . The reference should have been to vv. 46,47 where Moses was commanded to collect 5 šeqel per person from 273 of the 22’273 firstborn of the 11 tribes. The other 22’000 were redeemed by the service of 22’000 Levites. Since he was instructed to take the 5 šeqel from 273 persons, he could not simply collect 1’365 šeqel from 22’273 persons. , he said, who will consent voluntarily to give five sheqel per head? What did he do? He took 22’000 tickets and wrote on them “Levite” and 273 on which he wrote “five sheqel” and put all of them in an urn. He told them, come and take your ticket. To any one who drew a ticket saying “Levite” he said, a Levite already redeemed you. To anybody who drew a slip saying “five sheqel” he said, what can I do, it is from Heaven; Rebbi Jehudah. But Rebbi Nehemiah the Tanna objected to the colleagues: If you had given me the possibility of a Levite, it would have come up for me. But the following is what he did. He took 22’000 tickets and wrote on them “Levite” and two hundred seventy three on which he wrote “five sheqel” and put all of them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Levite” he said, a Levite already redeemed you. The anybody who drew a ticket saying “five sheqel” he said, what can I do, it is from Heaven. The Tanna objected to the colleagues: Think of it, if all came up as “Levite”” or that all of the 273 extra tickets would be drawn is practically zero. (The first probability starts with a string of 117 zeroes after the decimal point, the second with 639.) If all 273 extra tickets were actually drawn, it was a clear sign from Heaven. ? They told him, it was miraculous and they came up alternatingly. Rebbi Samuel said, in the opinion of the second Tanna, it was a miracle. In the opinion of the first Tanna, it was not a miracle” were drawn, these slips were drawn with approximately constant frequency, about 122.6 per 10’000 draws, against the probabilistic frequency of 121.1 per 10’000. One cannot say that alternatingly “Levite” and “5 šeqel ” were drawn since then the drawing would have ended after 546 draws. . They told him, it was a miracle in any case since they came up alternatingly. 5a , Num. rabba 4(7 ). General Antoninus קונטרוקוס, in Num. rabba הונגטיס; cf. Note 267 . asked Rabban Joḥanan ben Zakkai: The sum is deficient, the details are excessive. He told him, these 300 were firstborn of the priesthood; no holy one redeems a holy one 3 , the families of the Levites were reported as Gershon 7’500, Qehat 8’600, Merari 6’200, for a total of 22’300. But in the summation in v. 39 only 22’000 are reported and this number reappears as the number of Levites freeing firstborns from payment. Instead of “priesthood” one has to read “Levites”. . 11, Tanhuma Buber Behaˋalotekha 22, Sifry Num. 95, Num. rabba 15(14), Yalqut Šimˋony 736, Babli 17a . Similarly. the Eternal said to Moses, assemble for Me seventy men of the Elders of Israel . Moses said, if I am taking six per tribe, there will be 72, ten of six each and two of five, which tribe will agree to be discriminated against? What did he do? He took 70 tickets and wrote on them “Elder”, two he left blank, and put them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Elder” he said, from Heaven they appointed you. To anybody who drew a blank slip he said, what can I do, it is from Heaven; Rebbi Jehudah. But Rebbi Nehemiah the Tanna objected to the colleagues: If you had given me the possibility of an Elder, it would have come up for me. But the following is what he did. He took 72 tickets and wrote on them “Elder” and two blank ones and put all of them in an urn. He told them, come and take your ticket. To any one who drew a slip saying “Elder” he said, from Heaven they appointed you. The anybody who drew a blank slip he said, what can I do, it is from Heaven. The Tanna objected to the colleagues: Think of it, if all came up as “Elder”? They told him, it was miraculous and they came up alternatingly. Rebbi Samuel said, I objected before Rebbi Abbahu: in the opinion of the second Tanna, it was a miracle. In the opinion of the first Tanna, it was not a miracle. He told him, it was a miracle in any case since they came up alternatingly. 5a . General Antigonos asked Rabban Joḥanan ben Zakkai: Your teacher Moses either was a thief or he did not know how to compute, for it is written: a beqaˋ per head 38:25 , 26 (in the LXX, ed. A. Rahlfs, 39:2,3) where it is stated that the Temple tax of a beqaˋ , half a šeqel, paid by 603’550 men came to 100 kikkar 1775 šeqel. The LXX follows rabbinic tradition in identifying the beqaˋ , the Babylonian zuz, with the drachma, i. e., the šeqel with the dupondius, and the kikkar (Accadic gaggarum “disk”) with the talent of 60 minas or 6’000 drachmas, i. e. 3’000 šeqel (cf. Qiddušin 1:1, Note 122 .) But in Qiddušin 1:3 Note 339 it is declared that any šeqel mentioned in the Torah is a Roman tetradrachma. Then the silver contributed should have been twice the recorded amount, 201 talents 550 šeqel . . If you make the centenarius 100 pounds, weighing 100 drachmae is the natural weight equivalent of the Greek mina in coin. The centenarius, “hundredweight”, 100 pounds, is taken as the equivalent of the talent. But if by šeqel a tetradrachma is meant, a talent should have been 120 mina, not 60 as usual, and not 100 as presumed here. Computed from above, one-sixth is missing in the latter, half in the former case. he stole one sixth. If you make it 60 pounds, he stole half. He answered him, our teacher Moses was a trustworthy treasurer expert in computations. He answered him, is it not written, they contributed bronze twenty talents . ; for us that makes 96 pounds make a mina, 2’400 drachma are 96 mina. Nevertheless, the verse mentions šeqel, not mina. and he mentions them in detail. He answered back, because it does not add up to a centenarius ; if you would say that it added up to a centenarius, he would have stolen half. He told him, but it is written 1’775, would that not make 71 pounds each. and he mentions it in detail. He answered back, if you would say that it added up to a centenarius, he would have stolen half. He told him, but it is written, the sheqel is 20 gera, twenty sheqel, twenty-five sheqel, twenty-five sheqel the maneh . shall be for you 45:12 ; the correct text, intended here, is: 20 šeqel, 25 šeqel, 15 šeqel make a maneh, for a total of 60. Therefore, it is impossible to identify the Greek mina as 25 šeqel. Cf. Qiddušin 1:2 Note 204 . ; the talent of the Holy One, praise to Him, was double. He answered back, he was a trustworthy treasurer and expert in computations.