Sanhedrin 31

בנשיא שבט שחטא עסקינן מי לא אמר רב אדא בר אהבה (שמות יח, כב) כל הדבר הגדול יביאו אליך דבריו של גדול האי נמי גדול הוא

where the head of the tribe has sinned;<span class="x" onmousemove="('comment',' Irrespective of the manner of transgression, provided it carries with it the penalty of death. ');">¹</span> did not R. Adda b. Ahabah say: Every great matter they shall bring unto thee<span class="x" onmousemove="('comment',' Ex. XVIII, 22. ');">²</span>

עולא אמר רבי אלעזר בבאין על עסקי נחלות וכתחילתה של ארץ ישראל מה תחילתה שבעים ואחד אף כאן שבעים ואחד

means the delinquencies of the great man;<span class="x" onmousemove="('comment',' I.e., the High Priest ([H] lit., 'great priest'), v. infra, and 18b. ');">³</span> so this one [sc. the head of a tribe] too, is a great man.<span class="x" onmousemove="('comment',' Who, accordingly, is tried by seventy-one (v. preceding note). ');">⁴</span>

אי מה תחילתה קלפי אורים ותומים וכל ישראל אף כאן קלפי אורים ותומים וכל ישראל אלא מחוורתא כדרב מתנה

'Ulla, quoting R. Eleazar says: [This refers to the case of] a dispute over the division of land [where the procedure must be the same] as at the first [division] in Eretz Yisrael. As in the commencement,<span class="x" onmousemove="('comment',' When Palestine was divided for the first time amongst the tribes. ');">⁵</span> [such a dispute was decided by a Court of] seventy-one, so does it stand for all time.<span class="x" onmousemove="('comment',' Lit., 'here'. ');">⁶</span>

רבינא אמר לעולם בשבט שהודח ודקא קשיא לך בדינא דרבים דיינינן ליה אין אע"ג דקטלינן ביחיד בי דינא דרבים דיינינן ליה

But if so, just as originally the division was made by means of the urn, the Urim and Tummim,<span class="x" onmousemove="('comment',' Objects used as a kind of Divine oracle which the High Priest wore on his breast, v. B.B. 122a. ');">⁷</span> and in the presence of all Israel, so at all times there must be an urn, the Urim and Tummim, and the presence of all Israel! But clearly, the answer given by R. Mathna is the better one.

מי לא א"ר חמא בר' יוסי א"ר אושעיא (דברים יז, ה) והוצאת את האיש ההוא או את האשה ההיא וגו' איש ואשה אתה מוציא לשעריך ואי אתה מוציא כל העיר כולה לשעריך הכא נמי איש ואשה אתה מוציא לשעריך ואי אתה מוציא כל השבט כולו לשעריך:

Rabina says: I still maintain that the case in question is that of a tribe led astray into idolatry, and if you object that such should be judged after the manner of a multitude [I say,] True! though they are executed as individuals;<span class="x" onmousemove="('comment',' By stoning. ');">⁸</span> yet their trial must indeed be by a court competent to try a multitude.<span class="x" onmousemove="('comment',' Viz., of seventy-one. ');">⁹</span>

לא את נביא השקר מנהני מילי

For did not R. Hama son of R. Jose say in the name of R. Oshaia [in reference to the Scriptural passage]: Then shalt thou bring forth that man and that woman,<span class="x" onmousemove="('comment',' Deut. XVII, 5. ');">¹⁰</span> that an individual man or woman may be brought unto [the court at] thy gates,<span class="x" onmousemove="('comment',' The local court of twenty-three. ');">¹¹</span>

א"ר יוסי בר' חנינא אתיא הזדה הזדה מזקן ממרא מה להלן בשבעים ואחד אף כאן בשבעים ואחד

but not a whole town?<span class="x" onmousemove="('comment',' But before a court of seventy-one. ');">¹²</span> Similarly in this case, only an individual man or woman canst thou bring forth to thy gates, but thou canst not bring forth a whole tribe.

והא הזדה כי כתיבא בקטלא הוא דכתיבא וקטלא בעשרין ותלתא הוא אלא אמר ריש לקיש גמר דבר דבר מהמראתו

NOR THE FALSE PROPHET. Whence is this inferred? — R. Jose son of R. Hanina says: It is derived from [the analogy set up] by the word hazadah,<span class="x" onmousemove="('comment',' [H], presumption. ');">¹³</span> used both here,<span class="x" onmousemove="('comment',' In reference to the false prophet, Deut. XVIII, 20. ');">¹⁴</span>

ולהדר זקן ממרא ולגמר הזדה הזדה מנביא השקר דבר דבר גמיר הזדה הזדה לא גמיר:

and in reference to the rebellious elder.<span class="x" onmousemove="('comment',' Ibid. XVII, 12. And the man that does presumptuously (bezadon). ');">¹⁵</span> Just as there, [the rebellious elder is to be put to death only if he has rebelled against a Sanhedrin of] seventy-one, so here too, [the false prophet is to be tried by a court of] seventy-one. But is not the expression 'hazadah' mentioned in reference to his execution,<span class="x" onmousemove="('comment',' Ibid: that man shall die. ');">¹⁶</span>

ולא את כהן גדול: מנהני מילי אמר רב אדא בר אהבה דאמר קרא (שמות יח, כב) כל הדבר הגדול יביאו אליך דבריו של גדול

which is determined by a court of twenty-three? — 17 Resh Lakish therefore said: It is derived from the use of dabar [word] employed here,<span class="x" onmousemove="('comment',' The false prophet: ibid. XVIII, 20, The prophet that shall speak a word. The elder: ibid. XVII, 10, And thou shalt do according the word. The need of seventy-one for the false prophet, therefore, is derived from the passage relating to the rebelliousness of the elder, which must be directed against the major Sanhedrin. ');">¹⁸</span> and in reference to his [the elder's] rebelliousness. But let us, in turn, deduce [that the execution of] the rebellious elder [is by seventy-one] by employing the analogy of hazadah written therein and in the case of the false prophet.<span class="x" onmousemove="('comment',' I.e., just as the rule, that the judgment of the false prophet must be by seventy-one, is derived from an analogy of the two dabars, so, on the other hand, we may deduce that the execution of the elder must be by seventy-one, from an analogy of the two hazadahs. ');">¹⁹</span>

מיתיבי דבר גדול דבר קשה אתה אומר דבר קשה או אינו אלא דבריו של גדול כשהוא אומר (שמות יח, כו) את הדבר הקשה יביאון אל משה הרי דבר קשה אמור

— He [the <i>Tanna</i>] had a tradition authorising the analogy of dabar, but not that of hazadah.<span class="x" onmousemove="('comment',' That analogy was not handed down to him by his teachers, and no man may set up an analogy of his own. Cf. Pes. 66a and other places. ');">²⁰</span> NOR THE HIGH PRIEST.

הוא דאמר כי האי תנא דתניא דבר גדול דבריו של גדול אתה אומר דבריו של גדול או אינו אלא דבר הקשה כשהוא אומר הדבר הקשה הרי דבר קשה אמור הא מה אני מקיים דבר גדול דבריו של גדול

Whence is this derived? — R. Adda b. Ahabah said: Scripture states, Every great matter they shall bring unto thee.<span class="x" onmousemove="('comment',' Moses. Ex. XVIII, 22. ');">²¹</span> [This means:] The matters [viz., delinquencies] of the great [man].<span class="x" onmousemove="('comment',' E.g., the High Priest. v. p. 76, n. 8. ');">²²</span>

והאי תנא תרי קראי למה לי חד לצואה בעלמא וחד לעשייה ואידך א"כ לכתוב או גדול גדול או קשה קשה מאי גדול ומאי קשה שמע מינה תרתי

An objection is raised: A great matter [means] 'a difficult<span class="x" onmousemove="('comment',' Lit., 'hard'. ');">²³</span> case'. You say, 'a difficult case'; but perhaps it is not so, the meaning being 'the matters of the great man'? Since Scripture states further on, Hard causes [difficult cases] they brought unto Moses,<span class="x" onmousemove="('comment',' Ibid. XVIII, 26. ');">²⁴</span>

בעי רבי אלעזר שורו של כהן גדול בכמה למיתת בעלים דידיה מדמינן ליה או דילמא למיתת בעלים דעלמא מדמינן ליה אמר אביי מדקא מבעיא ליה שורו מכלל דממונו פשיטא ליה

it is clear that difficult cases are meant. [Hence great matter means 'difficult case']? — His<span class="x" onmousemove="('comment',' R. Adda b. Ahabah. ');">²⁵</span> view is that of the following <i>Tanna</i>. For it has been taught: Every great matter, means 'the matters of a great [man]'. You say so, but may it not mean, 'every difficult case'? When Scripture further refers to 'hard causes' [difficult cases], these have already been mentioned.<span class="x" onmousemove="('comment',' And therefore the previous verse is unnecessary on this assumption. ');">²⁶</span>

פשיטא מהו דתימא הואיל וכתב כל הדבר הגדול כל דבריו של גדול קא משמע לן:

How then, do I interpret, 'great matter'? — 'The matters of the great [man].'<span class="x" onmousemove="('comment',' I.e., the High Priest. ');">²⁷</span> But according to that <i>Tanna</i>,<span class="x" onmousemove="('comment',' The first Tanna, who interprets 'great matter' as 'difficult case'. ');">²⁸</span>

אין מוציאין כו': מנהני מילי אמר ר' אבהו דאמר קרא (במדבר כז, כא) ולפני אלעזר הכהן יעמוד

why the need of both verses? — The one states the law itself; the other, its practice.<span class="x" onmousemove="('comment',' Ex. XVIII, 22, states the law; ibid. 26 merely relates that this was carried out, but gives no new law. ');">²⁹</span> But the other [<i>Tanna</i>]?<span class="x" onmousemove="('comment',' I.e., why interpret both verses (v. n. 11) as stating laws, when the second is obviously mere narrative? ');">³⁰</span>

הוא זה מלך וכל בני ישראל אתו זה משוח מלחמה וכל העדה זה סנהדרי

— If so,<span class="x" onmousemove="('comment',' That the same thing is referred to in both verses. ');">³¹</span> either 'great' should be employed in both passages, or 'difficult' in both. Why 'great' in one passage and 'difficult' in the other? We may infer therefrom the two meanings.<span class="x" onmousemove="('comment',' a) Matters of a great man, b) difficult case. For though the second verse is a narrative, it refers to a difficult case, and is not identical with the first verse. ');">³²</span>

ודילמא לסנהדרי הוא דקאמר להו רחמנא דלישיילו באורים ותומים

R. Eleazar asked: How many judges are needed to judge the [goring] ox of the High Priest? Is it assimilated to the execution of his owner,<span class="x" onmousemove="('comment',' Which is by seventy-one. ');">³³</span> or is it assimilated to that of owners in general?<span class="x" onmousemove="('comment',' Which is by twenty-three, v. Mishnah, supra 2a. ');">³⁴</span>

אלא כי הא דאמר רב אחא בר ביזנא אמר רבי שמעון חסידא כנור היה תלוי למעלה ממטתו של דוד כיון שהגיע חצות לילה רוח צפונית מנשבת בו והיה מנגן מאליו מיד היה דוד עומד ועוסק בתורה עד שעלה עמוד השחר כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו

— Abaye said: Since he raised the question with regard to his ox, it seems that in regard to his other monetary cases, he is certain.<span class="x" onmousemove="('comment',' That they must be tried before a court of three. ');">³⁵</span> But is not this obvious? — No, for you might have supposed from the verse, Every great matter&nbsp;… that every matter of the great man<span class="x" onmousemove="('comment',' Even monetary cases. ');">³⁶</span>

אמרו לו אדונינו המלך עמך ישראל צריכין לפרנסה אמר להן לכו והתפרנסו זה מזה אמרו לו אין הקומץ משביע את הארי ואין הבור מתמלא מחולייתו אמר להם לכו פשטו ידיכם בגדוד

[is to be brought before the great Sanhedrin]. He [Abaye] therefore informs us [otherwise]. WAR OF FREE CHOICE etc.

מיד יועצין באחיתופל ונמלכין בסנהדרין ושואלין באורים ותומים אמר רב יוסף מאי קרא

Whence do we deduce this? — Said R. Abbahu: Scripture states, And he shall stand before Eleazar the Priest [who shall inquire for him by the judgment of the Urim before the Lord. At his word shall they go out and at his word they shall come in, both he and all the children of Israel with him even all the Congregation].<span class="x" onmousemove="('comment',' Num. XXVII, 21-22. ');">³⁷</span> 'He', refers to the King;<span class="x" onmousemove="('comment',' Joshua, who had regal authority. ');">³⁸</span> 'And all the children of Israel with him,' to the Priest anointed for the conduct of war;<span class="x" onmousemove="('comment',' And whose call to war must be heeded by all Israelites. ');">³⁹</span> and, 'all the Congregation,' means the Sanhedrin.<span class="x" onmousemove="('comment',' V. p. 3, no. 4. ');">⁴⁰</span> But perhaps it is the Sanhedrin whom the Divine Law instructs to inquire of the Urim and Tummim?<span class="x" onmousemove="('comment',' I.e., that none but the Sanhedrin (also the King and the Priest anointed for war) may enquire of the Urim and Tummim: but not because of any need to obtain their permission for the proclamation of war. ');">⁴¹</span> — But [it may be deduced] from the story related by R. Aha b. Bizna in the name of R. Simeon the Pious: A harp hung over David's bed, and as soon as midnight arrived, a northerly wind blew upon its strings and caused it to play of its own accord. Immediately David arose and studied the Torah until the break of dawn. At the coming of dawn, the Sages of Israel entered into his presence and said unto him: 'Our Sovereign King, thy people Israel need sustenance.' 'Go and support yourselves by mutual trading,'<span class="x" onmousemove="('comment',' Lit., 'one from another'. ');">⁴²</span> David replied, 'But,' said they, 'a handful does not satisfy the lion, nor can a pit be filled with its own clods.'<span class="x" onmousemove="('comment',' A community cannot live on its own resources. ');">⁴³</span> Whereupon David said to them: 'Go and stretch forth your hands with a troop [of soldiers].'<span class="x" onmousemove="('comment',' Invade foreign territory. ');">⁴⁴</span> Immediately they held counsel with Ahitophel and took advice from the Sanhedrin<span class="x" onmousemove="('comment',' Hence the ruling in the Mishnah, that the permission of the Sanhedrin was required for the proclamation of war. ');">⁴⁵</span> and inquired of the Urim and Tummim. R. Joseph said: What passage [states this]?