Jerusalem Talmud Sanhedrin Chapter 6

נִגְמַר הַדִּין מוֹצִיאִין אוֹתוֹ לְסוֹקְלוֹ. בֵּית הַסְּקִילָה הָיָה חוּץ לְבֵית דִּין שֶׁנֶּאֱמַר הוֹצֵא אֶת הַמְקַלֵּל אֶל מִחוּץ לַמַּחֲנֶה. וְאֶחָד עוֹמֵד עַל פֶּתַח בֵּית דִּין וְהַסּוּדָרִין בְּיָדוֹ וְהַסּוּס רָחוֹק מִמֶּנּוּ כְּדֵי שֶׁיְּהֵא רוֹאֵהוּ. אוֹמֵר אֶחָד יֶשׁ לִי לְלַמֵּד עָלָיו זְכוּת הַלָּה מֵנִיף בַּסּוּדָרִין וְהַסּוּס רָץ וּמַעֲמִידוֹ. אֲפִילוּ הוּא אוֹמֵר יֶשׁ לִי לְלַמֵּד עַל עַצְמִי זְכוּת מַחֲזִירִין אוֹתוֹ וַאֲפִילוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים וּבִלְבַד שֶׁיְּהֵא מַמָּשׁ בִּדְבָרָיו. נִגְמַר הַדִּין כול׳. מַתְנִיתִין אוֹ כְרִבִּי אוֹ כְרַבָּנִן בְּעִיר שֶׁלְּגוֹיִם. דְּתַנֵּי בִּשְׁעָרֶיךָ. רִבִּי אוֹמֵר. בִּשְׁעָרֶיךָ. בְּשַׁעַר שֶׁנִּמְצְאוּ בוֹ. אַתָּה אוֹמֵר כָּךְ אוֹ אֵינוֹ אֶלָּא בְשַׁעַר שֶׁנִּידּוֹנוּ בוֹ. נֶאֱמַר כָּאן בִּשְׁעָרֶיךָ וְנֶאֱמַר לְהַלָּן כִּי יִמָּצֵא בְקִרְבְּךָ בְּאַחַד שְׁעָרֶיךָ. מַה שְׁעָרֶיךָ הָאָמוּר לְהַלָּן שַׁעַר שֶׁנִּמְצָא בוֹ אַף שְׁעָרֶיךָ הָאָמוּר כָּאן שַׁעַר שֶׁנִּמְצְאוּ בוֹ. וְרַבָּנִן אָמְרֵי. בִּשְׁעָרֶיךָ. בְשַׁעַר שֶׁנִּידּוֹן בּוֹ. אַתָּה אוֹמֵר כָּךְ אוֹ אֵינוֹ אֶלָּא בְשַׁעַר שֶׁנִּמְצָא בוֹ. נֶאֱמַר כָּאן בִּשְׁעָרֶיךָ וְנֶאֱמַר לְהַלָּן וְהוֹצֵאתָ אֶת הָאִישׁ הַהוּא אוֹ אֶת הָאִשָּׁה הַהִיא אֶל שְׁעָרֶיךָ. מַה שְׁעָרֶיךָ הָאָמוּר לְהַלָּן שַׁעַר שֶׁנִּידּוֹן בּוֹ. אַף שְׁעָרֶיךָ הָאָמוּר כָּאן שַׁעַר שֶׁנִּידּוֹן בּוֹ. אָמַר רִבִּי יוֹחָנָן. כַּתְּחִילָּה בֵּין יֵשׁ מַמָּשׁ בִּדְבָרָיו בֵּין לָאו שׁוֹמְעִין לוֹ. מִיכָּן וָהֵילָךְ יֵשׁ מַמָּשׁ בִּדְבָרָיו שׁוֹמְעִין לוֹ וְאִם לָאו אֵין שׁוֹמְעִין לוֹ. אָמְרֵי. וְהוּא שֶׁיֵּשׁ בִּדְבָרָיו הָאַחֲרוֹנִים מַמָּשׁ. חִזְקִיָּה שָׁאַל. הֲרֵי שֶׁהָיָה יוֹצֵא לִיהָרֵג וְנִשְׁתַּתֵּק. כֵּן אָנוּ אוֹמְרִים. הָא לֹא נִשְׁתַּתֵּק הָיָה לוֹ לְלַמֵּד עַל עַצְמוֹ זְכוּת. שָׁמַע רִבִּי יוֹחָנָן וָמַר. הָא שְׁאֵלְתָא דְחַמְרָא. אֶלָּא כֵינִי. הֲרֵי שֶׁהָיָה יוֹצֵא לִיהָרֵג וְאָמַר. יֵשׁ לִי לְלַמֵּד עַל עַצְמִי זְכוּת וְנִשְׁתַּתֵּק. כֵּן אָנוּ אוֹמְרִים. הָא אִילּוּ לֹא נִשְׁתַּתֵּק הָיָה לוֹ לְלַמֵּד עַל עַצְמוֹ זְכוּת. אָמַר. הָא אֲמִירָה.

MISHNAH: If sentence was passed, one brings him out to be stoned. The place for stoning was outside the court as it is said: Bring the blasphemer outside the camp . 24:14 . A walled city is the equivalent of the desert “camp”; the execution took place outside the city walls ( Ketubot 4:6, Note 132 ). However, the unfaithful preliminarily married virgin was stoned in front of her parents’ house ( Deut . 22:21 , Tosephta 10:10 , Babli 45b ) and the idolator at his place of worship ( Deut . 17:5 ; Sifry Deut . 148; Babli Ketubot 45b ). . One person was standing outside the court building with towels in his hand, - i , n .; in the Talmudim used for any rectangular piece of cloth too small to cover the body. Here it is used for signal flags. ; a horse was standing ready at a distance but so he could see him. If one said, I have an argument in his favor, that one waves his towels, the horse gallops and stops him. Even if he himself says, I have an exculpatory argument for myself, one returns him even four or five times, on condition that his argument be substantial. HALAKHAH: “If sentence was passed,” etc. The Mishnah either follows Rebbi or the rabbis in a Gentile city (10:4 in the Wilna ed.), missing in Zuckermandel’s edition, Halakhah 10:10.] . As we have stated: Rebbi said Deut . 148. , at your gates 17:2–7) mentions that idolatry was practiced at your gates (v. 2) and that the idolator should be stoned at your gates (v. 5). The context indicates that the first gate is the place of worship, the second the place of execution. But the talmudic doctrine of unique meaning of lexemes requires that at your gates have the same meaning in both cases. Either the meaning in v. 5 is induced by that of v. 2 (Rebbi) or that in v. 2 by v. 5 (the rabbis). On methodological grounds, Rebbi’s position is preferred in the Babylonian sources ( Ketubot 45b and Sifry ). , at the gate they were found. You are saying so, or maybe at the gate they were judged? It is said here, at your gates , and it says there, if there be found in your midst, at one of your gates . 17:2 . . Since gates mentioned there refers to the gate where he was found, gates mentioned here also refers to the gate where he was found. But the rabbis say, at your gates , at the gate where he was judged. You are saying so, or maybe at the gate were he was found? It is said here, at your gates , and it says there, take this man or this woman … to your gates . 17:5 . . Since gates mentioned there refers to the gate where he was judged, gates mentioned here also refers to the gate where he was judged. Rebbi Joḥanan said, the first time one listens to him whether or not his arguments are substantial. After that, if his arguments are substantial one listens to him, otherwise one does not listen to him. They said, only if his later arguments are substantial. Ḥizqiah asked: If he was led out to be executed when he became paralyzed, do we say that had he not become paralyzed, he would have argued for his acquittal? Rebbi Joḥanan heard this and said, this is a donkey’s question. But it must be: If he was led out to be executed and said, I have to argue for my acquittal: when he became paralyzed, do we say that had he not become paralyzed, he would have argued for his acquittal? He said, that is a statement., that the execution cannot proceed. The Babli leaves it as an open question. .

אִם מָצְאוּ לוֹ זְכוּת פְּטָרוּהוּ וְאִם לָאו יוֹצֵא לִיסָּקֵל. וְהַכָּרוֹז יוֹצֵא לְפָנָיו אִישׁ פְּלוֹנִי בֶּן פְּלוֹנִי יוֹצֵא לִסָּקֵל עַל שֶׁעָבַר עֲבֵירָה פְלוֹנִית וּפְלוֹנִי וּפְלוֹנִי עֵדָיו וְכָל מִי שֶׁהוּא יוֹדֵעַ לוֹ זְכוּת יָבוֹא וִילַמֵּד: אִם מָצְאוּ לוֹ זְכוּת כול׳. תַּנֵּי. שׁוֹר הַיּוֹצֵא לִיסָּקֵל וְנִמְצְאוּ עֵידָיו זוֹמְמִין. רִבִּי יוֹחָנָן אָמַר. כָּל הַקּוֹדֵם בּוֹ זָכָה. רֵישׁ לָקִישׁ אָמַר. הֶפְקֵר טָעוּת הוּא. וְכֵן עֶבֶד הַיּוֹצֵא לִיסָּקֵל וְהִקְדִּישׁוֹ בְעָלָיו. רִבִּי יוֹחָנָן אָמַר. זָכָה לְעַצְמוֹ. רֵישׁ לָקִישׁ אָמַר. יֵיאוּשׁ שֶׁלְּטָעוּת הָיָה.

MISHNAH: If they found him innocent, they free him, otherwise he is led to be stoned. The herald goes before him: “X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.” HALAKHAH: “If they found him innocent,” etc. 4:9 Notes 122–125 . It was stated: If a bull was led out to be stoned when its witnesses were found to be perjured, Rebbi Joḥanan said, the first to come acquires it; Rebbi Simeon ben Laqish said, it was a false declaration of ownerlessness. Similarly, if a slave was led out to be stoned when his owner dedicated him to the Temple, Rebbi Joḥanan said, he acquired himself; Rebbi Simeon ben Laqish said, it was false despair.

רָחוֹק מִבֵּית הַסְּקִילָה עֶשֶׂר אַמּוֹת אוֹמְרִ לוֹ הִתְוַדֵּה שֶׁכֵּן דֶּרֶךְ כָּל הַמּוּמָתִין מִתְוַדִּין שֶׁכָּל הַמִּתְוַדֶּה יֶשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא. שֶׁכֵּן מָצִינוּ בְעָכָן שֶׁאָמַר לוֹ יְהוֹשֻׁעַ בְּנִי שִׂים נָא כָבוֹד לַיי אֱלֹהֵי יִשְׂרָאֵל וְתֶן לוֹ תוֹדָה וְהַגֶּד נָא לִי מֶה עָשִׂיתָ אַל תְּכַחֵד מִמֶּנִּי: וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר אָמְנָה אָנֹכִי חָטָאתִי לַיי אֱלֹהֵי יִשְׂרָאֵל וְכָזֹאת וְכָזֹאת עָשִׂיתִי: וּמְנַיִין שֶׁנִּתְכַּפֵּר לוֹ וִדּוּיוֹ שֶׁנֶּאֱמַר וַיֹּאמֶר יְהוֹשֻׁעַ מֶה עֲכַרְתָּנוּ יַעְכָּרְךָ יְי בַּיּוֹם הַזֶּה. הַיּוֹם הַזֶּה אַתָּה עָכוּר וְאֵי אַתָּה עָכוּר לְעָתִיד לָבוֹא. וְאִם אֵינוֹ יוֹדֵעַ לְהִתְוַדּוֹת אוֹמְרִים לוֹ אֱמוֹר תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲווֹנוֹתָי. רַבִּי יְהוּדָה אוֹמֵר אִם הָיָה יוֹדֵעַ שֶׁהוּא מְזוּמָּם אוֹמֵר תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲווֹנוֹתַי חוּץ מֵעָוֹן זֶה. אָמְרוּ לוֹ אִם כֵּן יְהוּ כָל אָדָם אוֹמֵר כָּךְ כְּדֵי לְנַקּוֹת אֶת עַצְמָן: רָחוֹק מִבֵּית הַסְּקִילָה עֶשֶׂר אַמּוֹת כול׳. אַתְּ מוֹצֵא שֶׁכְּשֶׁמָעַל עָכָן בַּחֶרֶם הִתְחִיל יְהוֹשֻׁעַ מְפַיֵיס לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר. רִבּוֹנוֹ שֶׁלְּעוֹלָם. הוֹדִיעֵינִי מִי זֶה הָאִישׁ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא. אֵינִי מְפַרְסֵם כָּל בִּרְיָיה וְלֹא עוֹד אֶלָּא נִמְצֵיתִי אוֹמֵר לָשׁוֹן הָרַע. אֶלָּא לֵךְ וְהַעֲמֵיד אֶת יִשְׂרָאֵל לִשְׁבָטָיו וְהַפֵּל עֲלֵיהֶן גּוֹרָלוֹת. מִיַּד אֲנִי מוֹצִיאוֹ. הָדָא הִיא דִכְתִיב וַיַּשְׁכֵּם יְהוֹשֻׁעַ בַּבּוֹקֶר וַיַּקְרֵב אֶת יִשְׂרָאֵל לִשְׁבָטָיו וַיִּלָּכֵד עָכָן בֶּן כַּרְמִי בֶּן זֶרַח לְמַטֵּה יְהוּדָה. אָמַר לוֹ עָכָן. מַה. בַּגּוֹרָל אַתָּה תוֹפְשֵׂינִי. לֵית בְּכָל הָהֵן דָּרָא כָּשֵׁר אֶלָּא אַתְּ וּפִינְחָס. אַסְקוּן נִיבְזִין בֵּינֵיכוֹן. פַּנְטוֹס דְּמִיתְפִּיס חַד מִינְּכוֹן. וְלֹא עוֹד אֶלָּא לְמֹשֶׁה רַבָּךְ לֵית מִידְמוֹךְ אֶלָּא תַּלְתִּין אוֹ אַרְבָּעִין יוֹמִין. לֹא כֵן אַלְפָּן מֹשֶׁה רַבָּן עַל פִּי שְׁנַיִם עֵדִים. שְׁרִיתָה טָעֵי. בְּאוֹתָהּ שָׁעָה צָפָה יְהוֹשֻׁעַ בְּרוּחַ הַקּוֹדֶשׁ שֶׁהוּא מְחַלֵּק לְיִשְׂרָאֵל אֶת הָאָרֶץ בַּגּוֹרָל. הָדָא הִיא דִכְתִיב וַיַּשְׁלֵךְ לָהֶם יְהוֹשֻׁעַ גּוֹרָל. אֱמוֹר מֵעַתָּה. אָנוּ מוֹצִיאִין שֵׁם רַע עַל הַגּוֹרָלוֹת. וְלֹא עוֹד אֶלָּא שֶׁאִם נִתְקַיְימוּ עַכְשָׁיו יְהוּ כָל יִשְׁרָאֵל אוֹמְרִים. בְּדִינֵי נְפָשׁוֹת נִתְקַיְימוּ כָּל שֶׁכֵּן בְּדִינֵי מָמוֹנוֹת. וְאִם בָּטְלוּ עַכְשָׁיו יְהוּ כָל יִשְׁרָאֵל אוֹמְרִים. בְּדִינֵי נְפָשׁוֹת בָּטְלוּ כָּל שֶׁכֵּן בְּדִינֵי מָמוֹנוֹת. בְּאוֹתָהּ שָׁעָה הִתְחִיל יְהוֹשֻׂעַ מְפַיֵיס לְעָכָן וּמַשְׁבַּע לֵיהּ בֵּאלֹהֵי יִשְׂרָאֵל וְאוֹמֵר לוֹ. בְּנִי שִׂים נָא כָבוֹד לַיי אֱלֹהֵי יִשְׂרָאֵל. וַיַּעַן עָכָן אֶת יְהוֹשֻׁעַ וַיֹּאמַר. אָמְנָה. מָהוּ אָמְנָה. קוּשְׁטָא. אָנֹכִי חָטָאתִי לַיי אֱלֹהֵי יִשְׂרָאֵל. אֲמַר לֵיהּ. מָה אֲנָא בְעִי מִינָּךְ חָדָא וְאַתְּ אָמְרָת לִי תַּרְתֵּי. אֲמַר לֵיהּ. אֲנִי הוּא שֶׁמָּעַלְתִּי בְחֶרֶם מִדְיָן וּבְחֶרֶם יְרִיחוֹ. אָמַר רִבִּי תַנְחוּמָא. בְּאַרְבָּעָה חֲרָמִים מָעַל. בְּחֶרֶם כְּנַעֲנִי מֶלֶךְ עֲרָד. בְּחֶרֶם סִיחוֹן וְעוֹג. בְּחֶרֶם מִדְיָן. בְּחֶרֶם יְרִיחוֹ. וּמְנַיִין שֶׁכִּיפֵּר לוֹ וִוידּוּיוֹ. שֶׁנֶּאֱמַר וּבְנֵי זֶרַח זִמְרִי וְאֵיתָן וגו׳. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. זִמְרִי זֶה עָכָן שֶׁעָשָׂה מַעֲשֶׂה זִמְרִי. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. הֵימָן זֶה עָכָן. אָמְנָה אָנֹכִי חָטָאתִי. כּוּלָּם חֲמִשָּׁה. וְכִי אֵינִי יוֹדֵעַ שֶׁהֵן חֲמִשָּׁה. אֶלּא מְלַמֵּד שֶׁאַף עָכָן יֵשׁ לוֹ חֵלֶק לְעָתִיד לָבוֹא. וְאִם אֵינוֹ יוֹדֵעַ לְהִתְוַדּוֹת כול׳. מַעֲשֶׂה בְאֶחָד שֶׁהָיָה יוֹצֵא לִיהָרֵג. אָמְרוּ לוֹ. אֱמוֹר. תְּהָא מִיתָתִי כַפָּרָה עַל כָּל עֲווֹנוֹתַיי. אָמַר. תְּהֵא מִיתָתִי כַפָּרָה עַל כָּל עֲווֹנוֹתַיי חוּץ מִן עָוֹן זֶה. אִם עָשִׂיתִיו אַל יִמְחוֹל לִי. וּבֵית דִּין יִשְׂרָאֵל יְהֵא נָקִי. וּכְשֶׁבָּא דָּבָר אֶצֶל חֲכָמִים זָלְגוּ עֵינֵיהֶם. אָמְרוּ. לְהַחֲזִירוֹ אֵי אֶיפְשַׁר שֶׁאֵין לְדָבָר סוֹף. אֶלָּא הֲרֵי דָמוֹ תָלוּי בַּצַּוָּאר עֵדִים. רָחוֹק מִבֵּית הַסְּקִילָה אַרְבַּע אַמּוֹת כול׳. אָמַר רִבִּי יְהוּדָה בֶּן טַבַּאי. אֶרְאֶה בִנְחָמָה אִם לֹא הָרַגְתִּי עֵד זוֹמֵם. שֶׁהָיוּ אוֹמְרִים. עַד שֶׁיֵּיהָרֵג. שֶׁנֶּאֱמַר נֶפֶשׁ תַּחַת נָפֶשׁ. אָמַר לוֹ שִׁמְעוֹן בֶּן שֶׁטַח. אֶרְאֶה בִנְחָמָה אִם לֹא מַעֲלִים עָלֶיךָ כְּאִילּוּ שָׁפַכְתָּ דָּם נָקִי. בְּאוּתָהּ שָׁעָה קִיבֵּל עָלָיו שֶׁלֹּא יוֹרֶה אֶלָּא מִפִּי שִׁמְעוֹן בֶּן שֶׁטַח. שִׁמְעוֹן בֶּן שֶׁטַח הָיוּ יָדָיו חֲמוּמוֹת. אֲתַא סִיעַת לֵיצָנִין אָמְרֵי. הֲבוּ עֵיצָה נִיסְהוֹד עַל בְּרֵיהּ וְנִיקְטְלִינֵיהּ. אַסְהִידוּ עֲלוֹי. וְנִגְמַר דִּינוֹ לֵיהָרֵג. מִי נְפַק לְמִיתְקַטְּלָא אָמְרֵי לֵיהּ. מָרִי שִׁיקְרִין אֲנָן. בְּעָא אֲבוֹי מַחְזַרְתֵּיהּ. אֲמַר לֵיהּ. אַבָּא. אִם בִּיקַשְׁתָּה לָבוֹא תְשׁוּעָה עַל יָדָךְ עֲשֵׂה אוֹתִי כְאֶסְקוֹפָּה. בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ כול׳. מַעֲשֶׂה בְחָסִיד אֶחָד שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ וְרָאָה שְׁנֵי בְנֵי אָדָם נִזְקָקִין לְכַלְבָּה. אָמְרִין. נָן יָדְעִין דּוּ גַּבְרָא חֲסִידָא אֲזִיל וּמַסְהִיד עֲלָן וּמָרָן דָּוִד קְטִיל לָן. אֶלָּא נַיקְדִּמֵיהּ וְנִיסְהוֹד עֲלוֹי. אַסְהִידוּ עֲלֵיהּ. וְנִגְמַר דִּינוֹ לֵיהָרֵג. הוּא שֶׁדָּוִד אָמַר. הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד כֶּלֶב יְחִידָתִי. מֵחֶרֶב. מֵחֶרֶב אוּרִיָּה. מִכֶּלֶב. מִכַּלְבּוֹ שֶׁלְּחָסִיד. רִבִּי יוּדָה בֶּן פָּזִי סְלַק לְעִילִיתָא דְבֵי מִדְרָשָׁא וְרָאָה שְׁנֵי בְנֵי אָדָם נִזְקָקִין זֶה לָזֶה. אָמְרוּ לֵיהּ. רִבִּי. הַב דַּעְתָּךְ דְּאַתְּ חַד וַאֲנָן תְּרֵי.

MISHNAH: Ten cubits’ distance from the place of stoning one tells him: confess! So is the way of any dying person to confess, since anyone who confesses has part in the World to Come. For so we find about Achan towhom Joshua said, my son , honor the Eternal , the God of Israel, confess to Him, and tell me what you did, do not hide it from me . Achan answered Joshua and said, in fact I sinned against the Eternal, the God of Israel, and such and such I did . 7:19–20 . . From where that his confession atoned for him? For it is said, Joshua said to him , how did you devastate us ; may the Eternal devastate you on this day . 7:25 . . This day you are devastated; you are not devastated in the Future World. If he does not know how to confess, one tells him, say: “My death shall be atonement for all my sins.” Rebbi Jehudah said, if he knows that he was the victim of perjurers, he says: “My death shall be atonement for all my sins except this one.” They told him, if so, everybody would say so to declare themselves innocent. HALAKHAH: “Ten cubits’ distance from the place of stoning,” etc. You find that when Achan stole from the ban, Joshua started supplicating before the Holy One, praise to Him, and said: Master of the Universe, inform me who is the man. The Holy One, praise to Him, answered: I never publicize any creature. In addition, would I not be guilty of slander Masˋe 5. ? But go and let Israel stand up by its tribes and throw lots, then immediately I shall draw him out. That is what is written: Joshua got up early in the morning and summoned Israel by its tribes. Achan ben Karmi ben Zeraḥ from the tribe of Jehudah was caught . 7:16 . . Achan told him, how? Do you catch me by lots. 7:16–26 cannot be justified either in pentateuchal or in rabbinic law. ? There is nobody more pious in the present generation than you or Phineas. Let lots be thrown between you, certainly one of you will be caught. Not only this, but your teacher Moses died only 30 or 40 days ago. Did not our teacher Moses instruct us: By the testimony of two witnesses . 19:15 . ? You started erring. At that moment did Joshua have a vision by the holy spirit how he distributes the Land to Israel by lots. That is what is written: Joshua threw lots for them . 18:10 . . This means, we are giving lots a bad name. Not only this, but if lots are confirmed now, all of Israel will say, since the lots were true in criminal matters, so much more in money matters. But if they are repudiated now, all of Israel will say, since the lots were repudiated in criminal matters, so much more in money matters. At that moment, Joshua started supplicating Achan, entreated him in the name of Israel’s God, and said to him: my son , honor the Eternal , the God of Israel , … Achan answered Joshua and said, in fact . 7:19–20 . . What means אָמְנָה? Truth. I sinned against the Eternal, God of Israel . He told him, I asked you for one and you are answering me two in v. 7:20 . ? he answered, I stole from the ban of Midian and the ban of Jericho. Rebbi Tanḥuma said, he stole from four bans: The ban of the Phoenician, king of Arad, the ban of Siḥon and Og, the ban of Midian, the ban of Jericho. From where that his confession atoned for him? It is said. 16:10 . In Jos . 7:19 , the son of Zerah and father of Carmi is called Zavdi , not Zimri . This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically. , the sons of Zeraḥ : Zimri and Ethan , etc. Rebbi Joshua ben Levi said, Zimri is Achan who behaved like Zimri, not Zimri . This underlies the talmudic doctrine that all of Chronicles is to be explained alegorically. . Rebbi Samuel bar Naḥman said, Heman that is Achan, omna I sinned. Altogether five . Did I not know that they were five? But it teaches that Achan also has part in the World to Come. “If he does not know how to confess,” etc. “It happened that one was led out to be executed. They told him, say: ˋMy death shall be atonement for all my sins.’ He said, ˋmy death shall be atonement for all my sins except for this sin; if I committed it, He should never forgive me, but the court of Israel is innocent.’ When the case came before the Sages, their tears flowed. They said, it is impossible to reopen the case, since it would never end. But this person’s blood hangs on the witnesses’ necks.” “At a distance of four cubits from the place of stoning,” etc. 5b , Hagigah 16b ; Tosephta 6:6 . The text is badly truncated; following the parallel sources it should read approximately: Jehudah ben Ṭabbai said, may I never see consolation if I did not execute a perjured witness, for the Sadducees were saying, a perjured witness is not executed unless the accused was executed, as it is said, a life for a life . Simeon ben Shetah told him, may I never see consolation if it is not held against you that you spilled innocent blood since no perjured witness is executed unless both of them are shown to be perjured. At that time, he took it upon himself not to teach except what he heard from Simeon ben Sheṭaḥ. This is the first of a series of treatments of the Simeon ben Shetaḥ legend ( Mishnah 8 ) before one returns to a discussion of the Mishnah. If only one of the witnesses is found perjured, neither his testimony nor that of the other witness can be used against the accused since both are testimonies of single witnesses unsupported by a second witness. The case against the accused has to be dismissed; there is no case. “Rebbi Jehudah ben Ṭabbai said, may I never see consolation if I did not execute a perjured witness, for they were saying, until he was executed, as it is said, a life for a life . Simeon ben Shetaḥ told him, may I never see consolation if it is not held against you that you spilled innocent blood. At that time, he took it upon himself not to teach except what he heard from Simeon ben Sheṭaḥ.” Simeon ben Sheṭaḥ’s hands were hot 3–1, p. 146). . There came a group of scoffers who said, let us take counsel, testify against his son, and kill him. They testified against him. He was sentenced to be executed. When he was taken to be killed, they told him, our Master, we are liars. His father wanted to return him; he told him, my father, if you want that salvation come through you 1:2 Note 30; Ševi`it 10:5 Note 96). By the strict letter of the law, there was no ground for reconsideration. , treat me as a target, “goal, target” (E. G.). . “The place of stoning was two man-sizes high,” etc. It happened that a pious man was walking on the road when he saw two people having sex with a bitch. They said, we know that this is a pious man, he will go, testify against us, and our lord David will kill us. Therefore, we shall be quicker than him and testify against him. They testified against him and he was sentenced to be executed. That is what David said. 22:21 . , Rescue my soul from the sword, From the dog my only one! From the sword , Uriah’s sword. From the dog , the pious man’s dog. Rebbi Jehudah ben Pazi went to the upper floor of the House of Study and saw two men in homosexual activity. They said to him, Rebbi! Realize that you are one and we are two!

רָחוֹק מִבֵּית הַסְּקִילָה אַרְבַּע אַמּוֹת מַפְשִׁיטִין אֶת בְּגָדָיו. הָאִישׁ מְכַסִּין אוֹתוֹ מִלְּפָנָיו וְהָאִשָּׁה מִלְּפָנֶיהָ וּמֵאַחֲרֶיהָ דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים הָאִישׁ נִסְקָל עָרוֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָּה: אָמַר רִבִּי אֱלִיעֶזֶר כול׳. מִחְלְפָה שִׁיטַּת רִבִּי יְהוּדָה. תַּמָּן אָמַר. אִם הָיָה שְׂעָרָהּ נָאֶה לֹא הָיָה סוֹתְרוֹ. וָכָא הוּא אוֹמֵר אָכֵן. הָכָא מִכָּל מָקוֹם לְמִיתָה אָזְלָה. בְּרַם תַּמָּן שֶׁאִם תִּימָּצֵא טְהוֹרָה וְיִתְגָּרוּ בָהּ פִּירְחֵי כְהוּנָּה. מִחְלְפָה שִׁיטַּת רַבָּנִן. תַּמָּן אָמְרִין. הָאִישׁ נִסְקָל עָרוֹם וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָּה. וָכָא אִינּוּן אָמְרִין הָכֵין. הָכָא וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. בְּרוֹר לוֹ מִיתָה יָפָה. בְּרַם תַּמָּן וְנִוַּסְּרוּ כָּל הַנָּשִׁים.

MISHNAH: At a distance of four cubits from the place of stoning one removes his clothes. One covers a man in front, a woman one covers front and back, the words of Rebbi Jehudah; but the Sages say, a man is stoned naked, but no woman is stoned naked. HALAKHAH: . The quotes at the start refer to the Mishnaiot indicated by the Halakhah; the text has been placed after the Mishnah to which it belongs. The text in this Halakhah is essentially a copy from Sotah 1:5, Notes 226–232 . “Rebbi Eliezer said,” etc. The argument of Rebbi Jehudah seems inverted. There, he says: “If her hair was beautiful, he did not uncover it.” And here, he says so? Here, anyhow she goes to her death, but there, maybe she will be found to be pure and the young priests would attack her. The argument of the rabbis seems inverted. There. , they say: “A man is stoned naked, but no woman is stoned naked.” And here, they say so? Here, you shall love your neighbor as yourself , choose for him a decorous death. But here, all women should be taught .

בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת וְאֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ הוֹפְכוֹ עַל מָתְנָיו אִם מֵת בָּהּ יָצָא. וְאִם לָאו נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ יָצָא וְאִם לָאו הָעֵד הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ יָצָא וְאִם לָאו רְגִימָתוֹ בְכָל יִשְׂרָאֵל שֶׁנֶּאֱמַר יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין דִּבְרֵי רִבִּי לִיעֶזֶר כול׳. תַּנֵּי. וְכִמְלוֹא קוֹמָתוֹ שֶׁלְּנוֹפֵל הֲרֵי חֲמִשָּׁה. הָכָא אַתָּ מָר. וְכִמְלוֹא קוֹמַת הַנּוֹפֵל הֲרֵי חֲמִשָּׁה. וּבַבּוֹר שֶׁלַּנְּזָקִין אַתָּ מָר. עַד עֲשָׂרָה טְפָחִים. לֹא דוֹמֶה נוֹפֵל מִדַּעַת לַנּוֹפֵל שֶׁלֹּא מִדַּעַת. רִבִּי יוֹנָתָן בֶּן חֲלִי רִבִּי אֶבְדַּומַי בַּר בְּרַתֵּיהּ דְּרִבִּי טָבִי בְשֵׁם רִבִּי יֹאשִׁיָּה. אִילֵּין דְּחַבְּטִין תּוֹרָא בְּחֵיילֵיהּ אֵין בּוֹ מִשּׁוּם רִיסּוּק אֵיבָרִים. בְּיוֹמוֹי דְּרִבִּי פִינְחָס חַבְּטוּ תּוֹרָא בְּחֵיְילֵיהּ. אֲמַר לוֹן. בְּחַיֵיכוֹן שָׁרוּנֵיהּ. שָׁרוּנֵיהּ וְקוּם וַעֲרַק. אָמַר. בָּרוּךְ שֶׁבָּחַר בַּחֲכָמִים וּבְדִבְרֵיהֶם. דְּאָמְרֵי. אִילֵּין דְּחַבְּטִין תּוֹרָא בְּחֵיְילֵיהּ אֵין בּו מִשּׁוּם רִיסּוּק אֵיבָרִים. וּמְנַיִין שֶׁטָּעוּן סְקִילָה. שֶׁנֶּאֱמַר סָקוֹל יִסָּקֵל. וּמְנַיִין שֶׁטָּעוּן דְּחִיָיה. שֶׁנֶּאֱמַר יָרֹה יִיָּרֶה. וּמְנַיִין שֶׁטָּעוּן שְׁתֵּי דְּחִיּוֹת. תַּלְמוּד לוֹמַר יִיָּרֶה.

MISHNAH: The place of stoning was two man-sizes high; one of the witnesses pushed him at his hips. 19:13 implies that throwing down is part of stoning. . If he fell on his breast, he turns him around on his back. If he died from this, it is sufficient; otherwise he takes the stone and puts it on his breast. If he died from this, it is sufficient; otherwise the second witness takes the stone and puts it on his breast. If he died from this, it is sufficient; otherwise the stoning is on all of Israel as it is said: The witnesses ’ hand shall be first on him to kill him , the hand of the entire people afterwards . 17:7 . . HALAKHAH: “All those stoned are hanged, the words of Rebbi Eliezer,” etc. It was stated: “Adding his own height, these are five.” Here you say, adding his own height, these are five. But for a pit in matters of damages, you say even ten handbreadths 5:7 ). . One cannot compare one who falls consciously, and one who falls accidentally. Rebbi Jonathan ben Ḥali, Rebbi Eudaimon the son of Rebbi Tabi’s daughter, in the name of Rebbi Josia: Those who throw down an ox with all their might do not cause any of its limbs to break 51b . . In the days of Rebbi Phineas they threw down an ox with all their might. He told them, By yourlives, free it. They freed it, it got up and fled. He said, praised be He Who selected the Sages and their pronouncements, for they say, those who throw down an ox with all their might not cause any of its limbs to break. . Ismael Yitro 3 (p. 212 ); Mekhilta dR . Simeon ben Johai Yitro p. 141. From where that he needs to be stoned? For it is said. 19:13 . , by stoning he be stoned . From where that he needs to be pushed? For it is said, by pushing he be pushed . , the second pushing is the turning on his back if he lands on his face. From where that he needs two pushings? The verse says, to be pushed .

כָּל הַנִּסְקָלִין נִתְלִין דִּבְרֵי רִבִּי אֱלִיעֶזֶר וַחֲכָמִים אוֹמְרִים אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם וְהָאִשָּׁה פָּנֶיהָ כְּלַפֵּי הָעֵץ דִּבְרֵי רִבִּי לִיעֶזֶר וַחֲכָמִים אוֹמְרִים הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר מַעֲשֶׂה בְשִׁמְעוֹן בֶּן שֶׁטָח שֶׁתָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ שְׁמוֹנִים נָשִׁים תָּלָה וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. מָה טַעְמָא דְּרַבִּי לִיעֶזֶר. מָה מְגַדֵּף עַל יְדֵי שֶׁנִּסְקַל נִתְלָה. אַף אֲנִי אָבִיא שְׁאָר כָּל הַנִּסְקָלִין שֶׁיְּהוּ נִתְלִין. מָה טַעְמוּן דְּרַבָּנִן. מָה הַמְּגַדֵּף עַל יְדֵי שֶׁפָּשַׁט יָדוֹ בְּעִיקַּר נִתְלָה. אַף אֲנִי אַרְבֶּה שְׁאָר כָּל הַפּוֹשְׁטִין יְדֵיהֶן בְּעִיקַּר לִהְיוֹת נִתְלִין. אִית תַּנָּיֵי תַנֵּי. יְהוּדָה בֶּן טַבַּאי נָשִׂיא. אִית תַּנָּיֵי תַנֵּי. שִׁמְעוֹן בֶּן שֶׁטַח נָשִׂיא. מָאן דָּמַר. יְהוּדָה בֶּן טַבַּאי נָשִׂיא. עוֹבְדָא דַאֲלֶכְסַנְדְּרִיָּאה מְסַיֵּיעַ לֵּיהּ. וַהֲווֹן בְּנֵי יְרוּשָׁלִַם כוֹתְבִין. מִיְּרוּשָׁלִַם הַגְּדוֹלָה לַאֲלֶכְסַנְדְּרִיָּאה הַקְּטַנָּה. עַד מָתַי בַּעֲלִי שָׁרוּי בְתוֹכֵךְ וַאֲנִי יוֹשֶׁבֶת עֲגוּמָה בְּבֵיתִי. וּמָאן דָּמַר. שִׁמְעוֹן בֶּן שֶׁטַח נָשִׂיא. עוֹבְדָא דְאַשְׁקְלוֹן מְסָיֵיעַ לֵיהּ. תְּרֵין תַּלְמִידִין הֲווּ בְאַשְׁקְלוֹן אָכְלִין כְּחָדָא וְשָׁתִין כְּחָדָא וְלָעִיין בְּאוּרַיְיתָא כְּחָדָא. מִית חַד מִינּוֹן וְלָא אִתְגְּמַל חֶסֶד. מִית בַּר מַעְיָין מוּכָּס וּבְטֵילַת כָּל מְדִינְתָא מִיגְמְלִינֵיהּ חֶסֶד. שְׁרִי הַהוּא תַלְמִידָא בְכִי וַאֲמַר. וַוי. דִּילְמָא לֵית לְשׂוֹנְאֵי יִשְׂרָאֵל כְּלוּם. אִיתְחֲמֵי לֵיהּ בְּחֶילְמֵיהּ וַאֲמַר. לָא תִיבְזִי בְנֵי מָרֵיךְ. דֵּין עֲבַד חַד זְכוּ וַאֲזַל בָּהּ וְדֵין עֲבַד חַד חוֹבָה וַאֲזַל בָּהּ. וּמַה חוֹבָה עֲבַד. חַס דְּלָא עֲבַד חוֹבָה מִן יוֹמוֹי. אֶלָּא זִימְנָא חָדָא הִקְדִּים תָּפִילִּין שֶׁלְּרֹאשׁ לִתְפִילִּין שֶׁלְּיַד. וּמַה זְכוּ עֲבַד בַּר מַעְיָין מוּכָּס. חַס לֵיהּ דְּלָא עֲבַד זְכוּ מִן יוֹמוֹי. אֶלָּא זִימְנָא חָדָא עֲבַד אֲרִיסְטוֹן לְבוּלֶבוֹטַיָיא וְלָא אֲתוֹן. אֲמַר. יֵיתוּן מִסְכֵּינֵי וְיֵיכְלוּנֵיהּ דְּלָא לִיקַּלְקֵל. וְאִית דָּמְרִין. הֲוָה סַגִּי בְאוֹרְחָא וַהֲוָה תְחוֹת שִׁיחֵיהּ חַד עִגּוּל. וּנְפַל וְנַסְתֵּיהּ חַד מִסְכֵּן וְלָא מַר לֵיהּ מִידִּי בְּגִין דְּלָא מְסַמְּקָא אַפּוֹי. וַחַמָּא הַהוּא תַלְמִידָא גַּו גַּנִּין גַּו פַּרְדֵּיסִין גַּו מַבּוּעִין דְּמַיָּא. וַחַמָּא לְבַר מַעְיָין מוּכָּס קַיָים עַל גֵּיף נַהֲרָא. בְּעֵי מַמְטֵי מַיָּא וְלָא מַטֵּי. וַחַמָּא לְמִרְיָם בַּת עֲלֵי בְצָלִים תַּלְיָיא בְחִיטֵּי בִיזַיָיא. וְאִית דָּמְרִין. תִּירְעַת גֵּיהִנָּם קְבִיעָה גַּו אוּדְנָהּ. אֲמַר לוֹן. [לָמָּה. אָמְרִין לֵיהּ. בְּגִין דַּהֲוָת צַיְימָא וּמְפַרְסִיָיהּ לִמְגִי[רְ]תָהּ. וְאִית דַּאֲמְרִין. דַּהֲוָת צַיְימָה חַד יוֹם וּמְקַזָּה לָהּ תְּרֵיי. אֲמַר לוֹן.] עַד אֵימַת כָּדֵין. אָמְרֵי לֵיהּ. עַד דְּיֵיתֵי שִׁמְעוֹן בֶּן שֶׁטַח נַסְבִּין לָהּ מִן גַּוא אוּדְנָהּ וִיהָבִין לָהּ גַּו אוּדְנֵיהּ. אֲמַר לוֹן. וּמַה הוּא סוּרְחָנֵיהּ. אָמְרֵי לֵיהּ. דִּנְדַר עַל נַפְשֵׁיהּ וַאֲמַר. אִי אִיתְעֲבִיד נְשִׂיָיא קְטָלִי לְכָל חָרָשַׁיָיא. וְהֵיידַן עֲבִיד לֵיהּ נָשִׂיא וְלָא קְטָלוּן. אֶלָּא תוּמְנִין נָשִׁים בִּמְעָרַת אַשְׁקְלוֹן מְחַבְּלין עָלְמָא. זִיל וָמַר לֵיהּ. אֲמַר לוֹן. גַּבְרָא רַבָּא הוּא וְלֵית הוּא מְהֵימְנָתִי. אָמְרֵי לֵיהּ. עִינְוָון הוּא סַגִּי וּמְהֵימְנָתִיךְ. וְאִין לֵית מְהֵימְנָתִיךְ אָפִּיק עֵינֵיךְ וְיָבֵה גַּוא יָדָךְ. אָפִּיק עֵינֵיהּ וִיהַב גָּו יָדֵיהּ. אָמְרוּן. חָזְרָת וְאִשְׁתָּוָות לַחֲבֵירָתָהּ. אֲזַל וָמַר לֵיהּ. בָּעָא מֵיעֲבַד סֵימָנֵיהּ קוֹמוֹי אֲמַר לֵיהּ. לֵית אַתְּ צָרִיךְ. אֲנָא יְדַע דַּתְּ גַּבְרָא חֲסִידָא. אַף עַל פִּי כֵן בְּלִיבִּי חַשְׁבֵית בְּפוּמִי לָא אַמְרֵית. וַהֲוָה יוֹם סַגְרִיר. נְטַל תְּמַנִּין גּוּבְרִין בְּחִירִין לְבוּשִׁין מָאנִין נְקִיין וּנְסַב עִמּוֹן תְּמַנִּין קִידְרִין חַדְתִּין. אֲמַר לוֹן. כַּד נָא צְפַר לִבְּשׁוּן מָנֵיכוֹן. וְכַד נָא צְפַר תִּינְיָינוּת עוּלּוּ. כֵּיוָן דְּאָעַל לִמְעָרַת אַשְׁקְלוֹן אֲמַר. אוים אוים. פִּתְחוּן לִי. מִן דִּידְכוֹן אֲנָא. כֵּיוָן דְּכָנַס. חָדָא אָמְרָה מַה דָאָמְרָה וּמַיְיתֵי פִיתָּא. וְחָדָא אָמְרָה מַה דָאָמְרָה וּמַיְיתֵי תַבְשִׁילָא. וְחָדָא אָמְרָה מַה דָאָמְרָה וּמַיְיתֵי חַמְרָא. אָמְרֻן לֵיהּ. מָה אִי[ת] בָּךְ עֲבַד. אֲמַר לוֹן. אִי בִּי עֲבִידְנָא צְפַר תְּרֵי זִימְנִין וּמְעַיַיל לְהָכָא תּוּמְנִין גּובְרִין בְּחִירִין לְבוּשִׁין מָאנִין נְקִיים חֲדִי וּמַחְדִּי לְכוֹן. אָמְרֻן לֵיהּ. לוֹן נָן בְּעָיָין. כֵּיוָן דִּצְפַר לָבְשׁוּ מָנִין נְקִיִים. כֵּיוָן דִּצְפַר תִּינְיָינוּ עָלוּ כּוּלְהוּ כַּהֲדָא. רְמַז לוֹן. כָּל חַד מִינְּכוֹן יִטּוֹל חָדָא וִיטַלְטְלֶינָּה מֵאַרְעָא. וְלָא מַצְלַח מַה דוּ עַבְדָּה. וַהֲוָה אֲמַר לְהַהִיא דְאַיְיתַת פִּיתָּא. אַיְיתִי פִיתָּא. וְלָא מַתְיָיא. וְהוּא אֲמַר. אַיְיתִי לִצְלִיבָא. אַיְיתִי תַּבְשִׁילָא. וְלָא מַתְיָיא. וְהוּא אֲמַר. אַיְיתִי לִצְלִיבָה. אַיְיתִי חֲמַר. וְלָא מַתְיָיא. וְהוּא אֲמַר. אַיְיתִי לִצְלִיבָא. כֵּן עֲבַד לְכוּלְּהִי. הַיְינוֹ דְּתַנִּינָן. שְׁמוֹנִים נָשִׁים תָּלָה שִׁמְעוּן בֶּן שֶׁטַח בְּאַשְׁקְלוֹן. וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. אֶלָּא שֶׁהַשָּׁעָה צְרִיכָה לָכֵן.

MISHNAH: Anyone who was stoned is hanged. 21:22 is read as a requirement that the corpse of the criminal be hanged after execution, not as recognizing hanging as a legitimate form of execution. , the words of Rebbi Eliezer. But the Sages say, only the blasphemer and the idolator are hanged. A man is hanged face to the people and a woman face to the pole, the words of Rebbi Eliezer. But the Sages say, a man is hanged. 21:21 refers to a man being executed. , a woman is not hanged. Rebbi Eliezer said, it happened that Simeon ben Shetaḥ hanged women in Ascalon. They told him, he hanged eighty women, but one does not try two on the same day. Quel est le motif de R. Eliézer? Comme le blasphémateur, après être lapidé doit être pendu, de même on pendra tous les condamnés à la lapidation. Les autres sages au contraire disent: la Bible prescrit la pendaison pour le blasphémateur seul, parce qu’il touche à la question essentielle du culte (à la croyance en Dieu); aussi cette nouvelle pénalité est seulement applicable aux criminels de cet ordre (soit l’idolâtre outre le blasphémateur) –. Some Tannaïm state: Jehudah ben Ṭabbai was president; some Tannaïm state, Simeon ben Sheṭaḥ was president 2:2 ( Babli Hagigah 16b ) where early disagreements between the presidents of the Supreme Court and their deputies over an aspect of Temple service are reported. The paragraph shows that this and the following paragraphs are originally from Hagigah (77d l. 33). In the Babli, Joshua ben Perahia everywhere replaces Jehudah ben Tabbai. The Aramaic of the following texts shows that one deals with popular tales. . ; the full text is given in G. But since the introductory sentence makes sense only in Hagigah , it may well be that the short reference here is original since the interest of the Halakhah is in the Simeon ben Sheṭaḥ story, and the Genizah text is an enlargement. Therefore, each text is presented separately. What happened in Alexandria supports him who said, Jehudah ben Ṭabbai was president, since the people from Jerusalem did write: From the great Jerusalem to the small Alexandria: How long still will my husband live in your midst and I am sitting sorrowful in my house? What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries. 13:9 , 16 require that the sign ( tefillin , phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature. . What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them] for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth. 23:22 declares an unfulfilled vow to fill the vower with sin; the fear of accidental, undeclared vows underlies a number of Jewish rituals. . It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים, shout of joy at the festivities of Dionysos-Bacchus, possibly intended for emphasis on the idolatrous aspects of sorcery (E. G.). If the witches spoke Phoenician or Hebrew, the expression could be part of a Semitic oath formula from the root ימין like أيمزللَه “by God”. , open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it.

כֵּיצַד תּוֹלִין אוֹתוֹ. מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנּוּ. וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רִבִּי יוֹסֵי אוֹמֵר הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. תּוֹלִין וּמַתִּירִין אוֹתוֹ מִיָּד וְאִם לָן עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה שֶׁנֶּאֱמַר לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי קִלְלַת אֱלֹהִים תָּלוּי כְּלוֹמַר מִפְּנֵי מַה זֶה תָּלוּי. מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל: תַּנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. זֶה חוֹמֶר בִּמְחַלֵּל מִבִּמְגַדֵּף וְזֶה חוֹמֶר בִּמְגַדֵּף מִבִּמְחַלֵּל. בִּמְגַדֵּף כְּתִיב לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ. וּבִמְחַלֵּל כְּתִיב וַתִּקַּח רִצְפָּה בַת אַיָּה אֶת הַשַּׂק וַתַּטֵּהוּ עַל הַצּוּר מִתְּחִילַּת קָצִיר עַד נִתַּךְ מַיִם עֲלֵיהֶם. מְלַמֵּד שֶׁהָיוּ תְלוּיִין מִי״ו בְּנִיסָן עַד י״ז בְּמַרחֶשְׁוָן. כְּתִיב וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא חוֹטְבֵי עֵצִים וְשׁוֹאֲבֵי מַיִם לָעֵדָה. נִיחָא לָעֵדָה. וּלְמִזְבַּח יְי. אֶלָּא שֶׁתְּלָיָין יְהוֹשֻׁעַ בריפן. אָמַר. אֲנִי [לֹא] מַרְחִיקָן וְלֹא מְקָרְבָן. אֶלָּא מִי שֶׁעָתִיד לִבְנוֹת בֵּית הַבְּחִירָה דְּאֶתדַּעְתּוֹ לְקָרֵב יְקָרֵב וְאֶת דַּעְתּוֹ לְרַחֵק יְרַחֵק. וּבָא דָוִד וְרִיחֲקָן. וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. וְלָמָּה רִיחֲקָן. עַל שֵׁם וַיְהִי רָעָב בִּימֵי דָוִד שָׁלשׁ שָׁנִים וגו׳. אָמַר דָּוִד. בָּעֲוֹן שְׁלֹשָׁה דְבָרִים גְּשָׁמִים נֶעֱצָרִין. עֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. עֲבוֹדָה זָרָה דִּכְתִיב פֶּן יִפְתֶּה לְבַבְכֶם וְסָמִיךְ לֵיהּ וְעָצַר אֶת הַשָּׁמַיִם. גִּילּוּי עֲרָיוֹת דִּכְתִיב וַיִּמָּנְעוּ רְבִיבִים וּמַלְקוֹשׁ לֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ. שְׁפִיכוּת דָּמִים שֶׁנֶּאֱמַר כִּי הַדָּם הוּא יַחֲנִיף אֶת הָאָרֶץ. וְיֵשׁ אוֹמְרִים. אַף פּוֹסְקֵי צְדָקָה בָּרַבִּים וְאֵינָן נוֹתְנִין. דִּכְתִיב נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִין אִישׁ מִתְהַלֵּל בְּמַתַּת שָׁקֶר. בָּדַק דָּוִד בְּכָל דְּרָכָיו וְלֹא מָצָא אֶחָד מֵהֶן. הִתְחִיל שׁוֹאֵל בְּאוּרִים וְתוּמִּים. הָדָא הוּא דִכְתִיב וַיְבַקֵּשׁ דָּוִד אֶת פְּנֵי יְי. אָמַר רִבִּי לָעְזָר. כְּתִיב בַּקְּשׁוּ יְי כָּל עַנְוֵי אָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ וגו׳. וַיֹּאמֶר יְי עַל שָׁאוּל וְעַל בֵּית הַדָּמִים עַל אֲשֶׁר הֵמִית אֶת הַגִּבְעוֹנִים. עַל שָׁאוּל. שֶׁלֹּא עֲשִׂיתֶם עִמּוֹ חֶסֶד. וְעַל בֵּית הַדָּמִים עַל אֲשֶׁר הֵמִית אֶת הַגִּבְעוֹנִים. שָׁלַח דָּוִד וּקְרָאָן. אָמַר לָהֶם. מַה לָכֶם וּלְבֵית שָׁאוּל. אָמְרוּ לוֹ. עַל יְדֵי שֶׁהֵמִית מִמֶּנּוּ שִׁבְעָה אֲנָשִׁים שְׁנֵי חוֹטְבֵי עֵצִים וּשְׁנֵי שׁוֹאֲבֵי מַיִם וְסוֹפֵר וַחַזָּן וְשַׁמָּשׁ. אֲמַר לוֹן. וּמַה תּוּן בְּעוּן. אָמְרוּ לֵיהּ. יוּתַּן לָנוּ שִׁבְעָה אֲנָשִׁים… וְהוֹקַעֲנוּם לַיי בְּגִבְעוֹן. אֲמַר לוֹן. וּמָה הֲנָיָיה יֵשׁ לְכוֹן אִין אִינּוּן מִתְקַטְּלִין. סְבוּ לְכוֹן כְּסַף וּדְהַב. אָמְרוּ לֵיהּ. אֵין לָנוּ כֶּסֶף וְזָהָב עִם שָׁאוּל וְעִם בֵּיתוֹ. אָמַר. דִּילְמָא בְּהַתִּין אִילֵּין מִן אִילֵּין. הֲוָה נְסִיב כָּל חַד וְחַד מִינּוֹן וּמְפַיֵיס לֵיהּ קוֹמֵי נַפְשֵׁיהּ וְהוּא לָא מְקַבֵּל עֲלוֹי. הָדָא הוּא דִכְתִיב אֵין [לָנוּ] כֶּסֶף וְזָהָב. אֵין לִי כְתִיב. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד. שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל. בּוֹיְישָׁנִין וְרַחֲמָנִין וְגוֹמְלֵי חֲסָדִים. בּוֹיְישָׁנִין דִּכְתִיב לְבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם וגו׳. רַחֲמָנִין דִּכְתִיב וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ. גּוֹמְלֵי חֲסָדִים דִּכְתִיב וְשָׁמַר יְי אֱלֹהֶיךָ לְךָ אֶת הַבְּרִית וְאֶת הַחֶסֶד. וְאֵילּוּ אֵין בָּהֶן אַחַת מֵהֶן וְרִיחֲקָן. וְהַגִּבְעוֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה. וְאַף עֶזְרָא בָא וְרִיחֲקָן. וְהַנְּתִינִים הָיוּ יוֹשְׁבִין בָּעוֹפֶל וְצִיחָה וְגִישְׁפָּה מִן הַנְּתִינִים. וְאף לְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֲקָן. דִּכְתִיב וְהָעוֹבֵד הָעִיר יַעַבְדוּהוּ מִכֹּל שִׁבְטֵי יִשְׂרָאֵל. יַאֲבִידוּהוּ מִכָּל שִׁבְטֵי יִשְׂרָאֵל. וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן. וַיִּקַּח הַמֶּלֶךְ אֶת שְׁנֵי בְּנֵי רִצְפָּה. וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ וָולֶד. וְתֵימַר אָכֵן. אֱמוֹר מֵעַתָּה. בְּנֵי מֵירַב הָיוּ וְגִידַּלְתָּם מִיכַל וְנִקְרְאוּ עַל שְׁמָהּ. וַיִּתְּנֵם הַמֶּלֶךְ בְּיַד הַגִּבְעוֹנִים וַיּוֹקִיעוּם בָּהָר לִפְנֵי יְי וַיִּפְּלוּ שְׁבַעְתָּם יָחַד. שְׁבַעְתָּים כְּתִיב חָסֵר חָד. זֶה מְפִיבוֹשֶׁת שֶׁנִּתְפַּלֵּל עָלָיו דָּוִד וּקְלָטוֹ הַמִּזְבֵּחַ. אָמַר לָהֶן. הֲרֵינִי מַעֲבִירָן לִפְנֵי הַמִּזְבֵּחַ. כָּל שֶׁהַמִּזְבֵּחַ קוֹלְטוֹ הֲרֵי הוּא שֶׁלּוֹ. מִפְּנֵי מְפִיבוֹשֶׁת שֶׁהָיָה גָדוֹל בַּתּוֹרָה. וְהֶעֱבִירוֹ לִפְנֵי הַמִּזְבֵּחַ וְקָלְטוֹ. אָמַר רִבִּי אָבִין. אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גּוֹמֵר עָלָי. שֶׁהִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא עִם דָּוִד. וְהֵמָּה הוּמְתוּ בִּימֵי קָצִיר בִּתְחִילַּת קְצִיר שְׂעֹרִים. וַתִּקַּח רִצְפָּה בַת אַיָּה אֶת הַבֶּגֶד וַתַּטֵּהוּ לָהּ עַל הַצּוּר. מָהוּ עַל הַצּוּר. אָמַר רִבִּי הוֹשַׁעְיָה. שֶׁהָיְתָה אוֹמֶרֶת הַצּוּר תָּמִים פָּעֳלוֹ. רִבִּי בָּא בַּר זְמִינָא בְשֵׁם רִבִּי הוֹשַׁעְיָה. גָּדוֹל הוּא קִידּוּשׁ הַשֵּׁם מֵחִילּוּל הַשֵׁם. בְּקִידּוּשׁ הַשֵּׁם כָּתוּב לֹא תָלִין נִבְלָתוֹ. וּבְחִילּוּל הַשֵׁם כָּתוּב וַיִּהְיוּ תְלוּיִים עַד נִתַּךְ מַיִם עֲלֵיהֶם. מְלַמֵּד שֶׁהָיוּ תְלוּיִין מִי״ו בְּנִיסָן עַד י״ז בְּמַרחֶשְׁוָן. וְהָיוּ עוֹבְרִין וְשָׁבִין אוֹמְרִים. מַה חָטְאוּ שֶׁנִּשְׁתַּנֶּה עֲלֵיהֶן מִידַּת הַדִּין. וְהָיוּ אוֹמְרִים לָהֶן. עַל שֶׁפָּשְׁטוּ יְדֵיהֶן בְּגֵירִים אֲרוּרִים. וַהֲרֵי הַדְּבָרִים קַל וָחוֹמֶר. וּמָה אֵילּוּ שֶׁלֹּא נִתְגַּיְירוּ לְשׁוּם שָׁמַיִם תָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא דָּמָן. הַמִּתְגַּיְירִין לְשׁוּם שָׁמַיִם לֹא כָּל שֶׁכֵּן. הַרְבֵּה גֵרִים נִתְגַּיְירוּ בְּאוֹתוֹ הַיּוֹם. שֶׁנֶּאֱמַר וַיְסַפֵּר שְׁלֹמֹה אֶת הָאֲנָשִׁים הַגֵּרִים וַיַּעַשׂ מֵהֶם שִׁבְעִים אֶלֶף נוֹשֵׂא סַבָּל וגו׳.

MISHNAH: How does one hang him? One sinks a stake into the ground, wood is sticking out from there. One binds both hands, one on top of the other, and hangs him. Rebbi Yose says, the beam is leaning on the wall; one hangs him in the way butchers do. One hangs him and takes him down immediately; if he were left overnight, one would transgress a prohibition, as it is said. 21:23 . : Do not leave his corpse on the wood overnight, but certainly bury him on the same day, for a hanged person is blasphemy . This means, why was he hanged? Because he blasphemed; it turns out that the name of Heaven would be desecrated Deut . 221). The verse is read following the Roman custom of noting the condemned person’s crime on his cross, restricting hanging to crimes having an element of blasphemy. . HALAKHAH: . 21 ). The argument in the following text is a shortened and partially elliptic rewriting of Qiddušin 4:1 . The commentary for the full text of Qiddušin 4:1 (Notes 46–85 ) may serve here also. Other parallels are Babli Yebamot 78b–79a , Num. rabba 8(4 ), Midrash Samuel 28(5). It was stated: Rebbi Eliezer ben Jacob said, this is worse for the desecrator 87a ). than for the blasphemer and worse for the blasphemer than the desecrator. About the blasphemer it is written. 21:23 . : Do not leave his corpse on the gallows overnight . But about the desecrator it is written.20:10. : Riṣpa bat Aya took sackcloth and spread it on the rock from the start of harvest until water was poured on them . This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. It is written. 9:27 . : At that moment Joshua dedicated them as hewers of wood and drawers of water for the congregation . One understands “for the congregation.” But “for the Eternal’s altar”? But Joshua kept them in limbo. He said, I shall [neither] text. exclude nor include them. But he who sometime in the future will build the Temple, if he wants to include he may include, if he wants to exclude he may exclude. David came and excluded them as it is said. 21:1–2 . : But the Gibeonites are not part of the Children of Israel . Why did he exclude them? Because there was a famine in David’s time, three years year after year . David said, for three sins the rains are locked away: Foreign worship, incest and adultery, and murder. Foreign worship, as it is written. 11:16–17 . : Beware, lest you be seduced and next to it, He locks the sky up . Incest and adultery, as it is written. 3:2–3 . Rain-showers were withheld, there was no late rain, for you had the forehead of a whoring woman . Murder, as it is written. 35:33 . : Because blood will distort the Land . Some say, also those who publicly promise money for welfare but do not pay, as it is written. 25:14 . : Clouds and wind but no rain means the man who boasts with lying gifts . David checked on all his ways and did not find any of them. He turned to ask the Urim and Tummim. That is what is written. 21:1–2 . : David asked before the Eternal . Rebbi Eleazar said, it is written. 2:3 . : Ask the Eternal, all the meek of the Land, who execute His Law , etc. . 21:1–2 . The Eternal said, because of Saul and the House of blood-guilt, for he had killed the Gibeonites. Because of Saul , whom you did not grant the last favor, and because of the House of blood-guilt, for he had killed the Gibeonites . David sent and called them. He asked them, what is between you and the House of Saul? They told him, because he killed seven of our men, two hewers of wood, two drawers of water, a scribe, a religious leader, and a beadle. He asked them, what do you want now? They said to him, May there be given to us seven men … and we shall hang them before the Eternal in Gibeon . 21:6 . . He said to them, what use is it to you that they be killed? Take silver and gold for yourselves! But they answered, there is no silver or gold for us from Saul and his house . 21:6 . . He said, maybe they are afraid one of the other; he dealt which each of them separately, trying to mollify him by himself, but nobody accepted it. That is what is written, there is no silver or gold for us , it is written for me . At this moment, David said that the Holy One gave three good gifts to Israel: They are decent, merciful, and charitable. Decent, for it is written. 20:20 . : that His fear be on your faces . Merciful, for it is written. 13:18 , : He gave you mercy, had mercy on you and increased you . Charitable, for it is written. 7:12 . : The Eternal, your God, kept for you covenant and charity . But these, nothing of this is found in them; he excluded them: But the Gibeonites are not of the Children of Israel . 21:1–2 . . And Ezra also excluded them, as it is said:. 3:26 , 11:21 . And the dedicated ones dwelt in the Ophel; Ziha and Gishpa were of the dedicated ones . Also in the future, the Holy One, praise to Him, will exclude them as it is written. 48:19 . : The city worker will cultivate it, from all tribes of Israel . He will eliminate them from all tribes of Israel. text. The king said, I shall give . 21:6 . . The king took the two sons of Riṣpah bat Ayah . 21:8 . . Michal, Saul’s daughter, did not have a child . 6:23 . , and you say so? Say now that they were sons of Merab but Michal raised them, so they were named after her. The king gave them into the hand of the Gibeonites who hanged them on the mountain before the Eternal . 21:9 . . All seven is written defective of one letter. That refers to Mephiboshet, for whom David prayed and whom the altar received. He told them, I let them pass by the altar and anyone whom the altar receives will be his, because of Mephiboshet who was great in Torah. He let him pass by the altar, which received him. Rebbi Avin said, I shall call to the Most High God, to the Power Who has the ultimate decision over me . 57:3 . . For the Holy One, praise to Him, agreed with David. They were killed on the day of harvest …at the start of the barley harvest . 21:9 . . Riṣpah bat Ayah took a garment and laid it out on the rock . 21:10 . . What means on the rock ? Rebbi Hoshaia said, she was reciting: The rock, perfect is His action . 32:4 . . Rebbi Abba bar Zamina in the name of Rebbi Hoshaia: Sanctification of the Name is greater than desecration of the Name. Referring to sanctification of the Name it is written: Do not leave his corpse overnight . 21:23 . . But referring to desecration of the Name it is written that they were left hanging until water was poured on them . 21:9 . . This teaches that they were hanging from the sixteenth of Nisan to the seventeenth of Marḥeshwan. The passers-by were saying: How did these people sin that the rules of justice were changed for them? They were answered: Because these had attacked cursed proselytes. Is that not an argument de minore ad majus ? Since even for those who did not convert for the sake of Heaven, the Eternal avenged their blood; if one would convert for the sake of Heaven not so much more? Many converts were converted at that time; that is what is written. 2:16–17 . : Solomon counted all proselytes … and appointed from them 70’000 carriers , etc.

אָמַר רַבִּי מֵאִיר בִּזְמַן שֶׁאָדָם מִצְטַעֵר שְׁכִינָה מָה הַלָּשׁוֹן אוֹמֶרֶת. כַּבְיָכוֹל קַלַּנִי מֵרֹאשִׁי קַלַּנִי מִזְּרוֹעִי. אִם כָּךְ אָמַר הַכָּתוּב מִצְטַעֵר אֲנִי עַל דָּמָן שֶׁל רְשָׁעִים קַל וָחֹמֶר עַל דָּמָן שֶׁל צַדִּיקִים שֶׁנִּשְׁפַּךְ. אָמַר רַבִּי מֵאִיר כול׳. אֲנָן תַּנִּינָן. קַלֵּינִי. אִית תַּנָּיֵי תַנֵּי. קַל אָנִי. מָאן דָּמַר קַלֵּינִי. לֵית הוּא אֶלָּא קָלִיל. מַה דָמַר. קַל אָנִי. לֵית הוּא אֶלָּא נְטִיל. מַתְנִיתָא דְלָא כְרִבִּי מֵאִיר דְּאָמַר. אַף הָמְגַדֵּף עוֹבֵר בְּלֹא תַעֲשֶׂה.

MISHNAH: Rebbi Meïr said: When a human suffers, how does the Divine presence is God’s Presence among men, Ex . 29:46 . express Itself? If it could be said, but if it could, one could say … , my head is light, my arm is light. If Scripture says so, I am suffering about the blood of evildoers, so much more if blood of the just is spilled. HALAKHAH: “Rebbi Meïr said,” etc. We have stated קַלֵּינִי. Some Tannaïm state קַל אָנִי. He who says קַלֵּינִי uses only an expression of lightness. He who says קַל אָנִי uses a language of load. The Mishnah does not follow Rebbi Meïr because he said, also for the blasphemer one violates a prohibition. 21:23 : Do not leave his corpse on the gallows overnight (a prohibition), but burying you shall bury him on the same day (a positive commandment). It is agreed that the positive commandment applies to all burials ( Mishnah 11 ). The question is the domain of applicability of the prohibition. In Mishnah 9 , the rabbis hold that only people attacking the essence of the faith are hanged. The question remains what their position is about witnesses who falsely accuse somebody of blasphemy. It may be that Sifry Deut . 221, which excludes the perjured witnesses from being hanged, represents R. Meïr’s position, which is not documented elsewhere. Then the sentence should be read: Only for the blasphemer does one violate the prohibition …, since only concerning the blasphemer there is a duty to hang his corpse. .

וְלֹא זוֹ בִלְבַד אֶלָּא כָּל הַמֵּלִין אֶת מֵתוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. הֵלִינוּ לִכְבוֹדוֹ לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין אֵינוֹ עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה. וְלֹא הָיוּ קוֹבְרִין אוֹתוֹ בְּקִבְרוֹת אֲבוֹתֵיהֶן. אֶלָּא שְׁנֵי קְבָרוֹת הָיוּ מְתוּקָּנִין לְבֵית דִּין אֶחָד לַנִּסְקָלִין וְלַנִּשְׂרָפִין וְאֶחָד לַנֶּהֱרָגִין וְלַנֶּחֱנָקִין: וְלֹא זוֹ בִלְבַד כול׳. תַּנֵּי. הַמַּעֲבִיר אָרוֹן מִמָּקוֹם לְמָקוֹם אֵין בּוֹ מִשּׁוּם לִיקּוּט עֲצָמוֹת. אָמַר רִבִּי אָחָא. הָדָא דְתֵימַר בַּאֲרוֹן שַׁיִישׁ. אֲבָל בַּאֲרוֹן עֵץ יֵשׁ בּוֹ מִשּׁוּם לִיקּוּט עֲצָמוֹת. אָמַר רִבִּי יוֹסֵי. אֲפִילוּ בַּאֲרוֹן עֵץ אֵין בּוֹ מִשּׁוּם לִיקּוּט עֲצָמוֹת. אֵי זֶהוּ לִיקּוּט עֲצָמוֹת. אָמַר רִבִּי חַגַּיי. והוּא שֶׁשָׁמַע לְמָחָר. אֲבָל בּוֹ בַיּוֹם יֵשׁ שְׁמוּעָה לְלִיקּוּט עֲצָמוֹת. תַּנֵּי נִיקוֹמַכֵי קוֹמֵי רִבִּי זְעִירָא. אֵין שִׁיעוּר לְלִיקּוּט עֲצָמוֹת. רִבִּי מָנִי הוֹרֵי לְרִבִּי לָא דְכֻפְרָא לִקְרוֹעַ וּלְהִתְאַבֵּל כְּרִבִּי אָחָא וְלֹא לִיטַּמּוֹת כְּרִבִּי יוֹסֵי. תַּנֵּי. לִיקּוּטֵי עֲצָמוֹת כִּשְׁמוּעָן. אֵי זֶהוּ לִיקּוּט עֲצָמוֹת. הַמְלַקֵּט עֶצֶם עֶצֶם מִשֶּׁיִתְאַכֵּל הַבָּשָׂר. תַּנֵּי. לִיקּוּט עֲצָמוֹת אֵין אוֹמְרִים עֲלֵיהֶן קִינִּים וָנֶהִי וְלֹא בִרְכַת אֲבֵלִים וְלֹא תַנְחוּמֵי אֲבֵלִים. אֵילּוּ הֵן בִּרְכַת אֲבֵילִים. שֶׁאוֹמְרִים בְּבֵית הַכְּנֶסֶת. אֵילּוּ הֵן תָּנְחוּמֵי אֲבֵילִים. שֶׁהֵן אוֹמְרִים בַּשּׁוּרָה. תַּנֵּי. אֲבָל אוֹמְרִים עֲלֵיהֶן דְּבָרִים. מָה הֵן דְּבָרִים. רַבָּנִן דְּקַיְסָרִין אָמְרִין. קִילּוּסִין.

MISHNAH: Not only this, but anybody who leaves his dead overnight violates a prohibition. If he left him overnight for his honor, to provide him with a coffin and shrouds, he does not violate a prohibition in his regard. They did not bury them in their family graves, but two graves 36a Note ל). Maimonides’s autograph Mishnah text has קבורות, read קְבוּרוֹת “burial sites”. This seems to be the best reading. were prepared, one for those stoned or burned, the other for those beheaded or strangled. HALAKHAH: “Not only this,” etc. It was stated: ( Mo`ed qatan ) 1:5 (80d ll. 1–14); it also is found in Pesahim 8:7 (36b ll. 22–37). If somebody transports a coffin from one place to the other, the rules of collecting bones do not apply 1:3: “R. Meïr says, a person may collect his parents’ bones on a semi-holiday because it makes him happy; R. Yose says, it is an occasion of mourning. Halakhah 12 ( Mo`ed qatan 1:5) determines that the day of collecting the bones (transferring them from burial in the ground to an ossuary to be stored in a cave) is a day of mourning (prohibited one a semi-holiday) but the day following is a holiday since the person is assured that his parents were freed from punishment in the world of souls. [Only extremely vicious souls are punished in eternity, cf. Chapter 10. For all other evildoers, the punishment in hell is for 12 months or until the flesh has disappeared from the bones, whichever comes sooner. For this reason, a mourner may not recite the prayer for the dead (customary since the last millennium) for more than 11 months; if he did recite it in the 12th month he would declare his parent an evildoer, in itself a sin.] . Rebbi Aḥa said, this means in a marble coffin. But in a wooden coffin, the rules of collecting bones do apply. Rebbi Yose said, even for a wooden coffin the rules of collecting bones do not apply. What is “collecting bones”? Rebbi Ḥaggai said, only if he heard it the next day. But on the same day notice must be taken of collecting bones. Nikomachos stated before Rebbi Zeˋira: Collecting bones has no [minimal] amount. Rebbi Mani instructed Rebbi La from Kufra to tear his garment and mourn following Rebbi Aḥa, not to pollute himself following Rebbi Yose. It was stated: Collecting bones, following the information. What is collecting bones? One collects every single bone after the flesh has rotted away. It was stated: When collecting bones one does not recite lamentations and wailing, nor the benediction of mourners, nor consolation of mourners. The benediction of mourners, what is said in the synagogue. Consolation of mourners, what is said in the row 3:2, Note 121 . . It was stated: But one spoke words on the occasion. What are words? The rabbis of Caesarea said, eulogies.

נִתְאַכֵּל הַבָּשָׂר הָיוּ מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בִּמְקוֹמָן. וְהַקְּרוֹבִין בָּאִין וְשׁוֹאֲלִין אֶת שְׁלוֹם הָעֵדִים וְאֶת שְׁלוֹם הַדַּיָּנִין כְּלוֹמַר דְּעוּ שֶׁאֵין בְּלִבֵּינוּ עֲלֵיכֶם שֶׁדִּין אֱמֶת דַּנְתֶּם. וְלֹא הָיוּ מִתְאַבְּלִין אֲבָל אוֹנְנִין שֶׁאֵין אֲנִינָה אֶלָּא בַלֵּב: נִתְאַכֵּל הַבָּשָׂר כול׳. תַּנֵּי. בָּרִאשׁוֹנָה הָיוּ מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בְּמַהֲמוֹרוֹת. נִתְאַכֵּל הַבָּשָׂר הָיוּ מְלַקְּטִין אוֹתָן וְקוֹבְרִין אוֹתָן בַּאֲרָזִים. אוֹתוֹ הַיּוֹם מִתְאַבֵּל וּלְמָחָר הָיָה שָׂמֵחַ. לוֹמַר שֶׁיַּנִּיחוּהוּ אֲבֹתָיו מִן הַדִּין. וְלֹא עוֹד אֶלָּא הָיוּ קוֹבְרִין אוֹתָן בִּפְנֵי עַצְמָן. הַנִּסְקָלִין בַּנִּשְׂרָפִין וְהַנֶּהֱרָגִין בַּנֶּחֱנָקִין. הוּא שֶׁדָּוִד אוֹמֵר אַל תֶּאֱסוֹף עִם חַטָּאִים נַפְשִׁי. הַנִּסְקָלִין וְהַנִּשְׂרָפִין. וְעִם אַנְשֵׁי דָמִים חַיָּי. הַנֶּהֱרָגִין וְהַנֶּחֱנָקִין. רִבִּי אַבָּהוּ מָטְתֵיהּ אוֹנֵס. אֲזַל לֵיהּ חַד מִינוֹק. עָלוּן רִבִּי יוֹנָה וְרִבִּי יוֹסֵי מִי חֲמִי לֵיהּ אַפִּין. מֵאֵימָתֵיהּ עָלֵיהּ לָא אָמְרוּן לֵיהּ מִילָּה דְאוֹרַיָיא. אֲמַר לוֹן. מַשְׁגְּחִין רַבָּנִן מֵימַר מִילָּה דְאוֹרַיָיא. אָמְרוּ לֵיהּ. אַשְׁגַּח מָרָן. אֲמַר לוֹן. מָה אִם רְשׁוּת שֶׁלְּמַטָּן שֶׁיֵּשׁ בָּהּ כָזָב וְשֶׁקֶר וּגְנֵיבוּת דַּעַת וּמַשּׂוֹא פָנִים וּמִקַּח שׁוֹחַד וְהַיּוֹם עוֹדֶנּוּ וּמָחָר אֵינֶנּוּ נֶאֱמַר בָּהּ הַקְּרוֹבִין בָּאִין וְשׁוֹאֲלִין שְׁלוֹם הַדַּיָּינִין וְהָעֵדִים לוֹמַר שֶׁאֵין בְּלִיבֵּינוּ עֲלֵיכֶם כְּלוּם. שֶׁדִּין אֱמֶת דַּנְתֶּם. רְשׁוּת שֶׁלְּמַעֲלָן שֶׁאֵין בָּהּ לֹא כָזָב וְלֹא שֶׁקֶר וְלֹא גְנֵיבוּת דַּעַת וְלֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שׁוֹחַד וְהוּא חַי וְקַיָים לְעוֹלָם ולְעוֹלְמֵי עוֹלָמִים. עַל אַחַת כַּמָּה וְכַמָּה שֶׁחַיָיבִים אָנוּ לְקַבֵּל עָלֵינוּ מִידַּת הַדִּין. וְאוֹמֵר וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ.

MISHNAH: If the flesh has rotted away, one collects the bones and buries them at their place. The relatives come and greet the witnesses and judges, implying that “we hold no grudge against you because you delivered a true judgment.” They did not mourn but were in deep sorrow. 26:14 ). Mourning rites only start after burial. , since deep sorrow is only in the mind. HALAKHAH: “If the flesh has rotted away,” etc. ( Mo`ed qatan ) 1:5 (80c l. 74). The subject is a common person, not a criminal. It was stated: In earlier times, they were collecting the bones after burying them in ditches and Ps . 140:11 . . When the flesh had rotted away, they collected them and buried them in cedar wood. On the day itself he was mourning, the day after he was happy 8a, the quote appears in a different context. , implying that his parents were at rest from judgment. Not only this, but they were buried separately, those stoned with the burned, those beheaded with the strangled. This as what David said. 26:9 . , Do not collect my soul with sinners , those stoned or burned; nor my life with men of blood guilt , those beheaded or strangled. An accident happened to Rebbi Abbahu; he lost a baby. Rebbi Jonah and Rebbi Yose ascended to visit him. Out of respect for him, they did not speak to him words of Torah. He told them, would the rabbis think saying a word of Torah? They answered, think of it, our teacher. He said to them: If about a terrestrial authority, where one finds lies, and untruth, and misleading statements, and favoritism, and bribery, and they are here one day and gone the next, it was said: “the relatives come and greet the judges and witnesses, implying that we hold no grudge against you because you delivered a true judgment,” the Heavenly authority, before which there are no lies, no untruth, no misleading statements, no favoritism, and no bribery, and He exists forever in all worlds, so much more are we obligated to accept His judgment. And it is said. 13:18 , , May He give you mercy, have mercy on you, and make you increase as He has sworn to your ancestors .