Sanhedrin 32

(דברי הימים א כז, לד) ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב אחיתופל זה יועץ וכן הוא אומר (שמואל ב טז, כג) ועצת אחיתופל אשר יעץ וגו' ובניהו בן יהוידע זו סנהדרין אביתר אלו אורים ותומים

— <i>And after Ahitophel was Benaiah the son of Jehoiada<span class="x" onmousemove="('comment',' The Biblical version of the verse is Jehoiada the son of Benaiah. Tosaf. Hananel and Aruk (art. [H] a.) base their versions on this reading and comment accordingly. Rashi and this translation follow the text of the printed editions of the Talmud which agree with II Sam. XX, 23, and I Chron. XVIII, 17. ');">¹</span></i> and Abiathar; and the Captain of the king's host was Joab.<span class="x" onmousemove="('comment',' I Chron. XXVII, 34. ');">²</span>

וכן הוא אומר (דברי הימים א יח, יז) ובניהו בן יהוידע על הכרתי ועל הפלתי ולמה נקרא שמן כרתי ופלתי כרתי שכורתין דבריהן ופלתי שמופלאין מעשיהן ואחר כך שר הצבא למלך יואב

'Ahitophel' is the adviser, even as it is written, <i>And the counsel of Ahitophel which he counselled in those days, was as if a man inquired from the word of God.<span class="x" onmousemove="('comment',' II Sam. XVI, 23. ');">³</span></i> 'Benaiah the son of Jehoiada', refers to the Sanhedrin, and <i>'Abiathar'</i> to the <i>Urim</i> and <i>Tummim</i>. And so it is written, <i>And Benaiah the son of Jehoiada was over<span class="x" onmousemove="('comment',' Of higher rank (Rashi). ');">⁴</span></i>

א"ר יצחק בריה דרב אדא ואמרי לה א"ר יצחק בר אבודימי מאי קרא (תהלים נז, ט) עורה כבודי עורה הנבל וכנור אעירה שחר:

the Kerethites and Pelethites.<span class="x" onmousemove="('comment',' I Chron, XVIII, 17, and II Sam. XX, 23. Since Abiathar is mentioned in the previous verse after Benaiah, it follows that it is he who is referred to by Kerethites and Pelethites. [According to the text adopted by R. Tam (v. Tosaf.), the verse 'Benaiah the son of Jehoiada etc.' follows the word 'Sanhedrin'. The explanation of Kerethites and Pelethites refers accordingly to the Sanhedrin.] ');">⁵</span> And why were they<span class="x" onmousemove="('comment',' The Urim and Tummim. ');">⁶</span>

ואין מוסיפין על העיר: מנהני מילי אמר רב שימי בר חייא אמר קרא (שמות כה, ט) ככל אשר אני מראה אותך את תבנית המשכן וכן תעשו לדורות הבאין

termed<i> Kerethites</i>?<span class="x" onmousemove="('comment',' [H] 'to cut'. ');">⁷</span> — Because they gave definite instructions,<span class="x" onmousemove="('comment',' Lit., 'they cut their words.' ');">⁸</span>

מתיב רבא כל הכלים שעשה משה משיחתן מקדשן מיכן ואילך עבודתן מחנכתן ואמאי נימא וכן תעשו לדורות הבאין

And <i>Pelethites</i>?<span class="x" onmousemove="('comment',' [H] fr. [H] 'wonder'. ');">⁹</span> — Because their acts were wonderful. Only after this [is it written], <i>And the captain of the king's host was Joab</i>.<span class="x" onmousemove="('comment',' I.e., only after the Sanhedrin had authorised a war was there any need for Joab, the chief general. ');">¹⁰</span>

שאני התם דאמר קרא (במדבר ז, א) וימשחם ויקדש אותם אותם במשיחה ולא לדורות במשיחה

R. Isaac the son of R. Adda, — others state, R. Isaac b. Abudimi — said: What verse [tells us of the harp hanging over David's bed]? — <i>Awake my glory, awake psaltery and harp; I will wake the dawn</i>.<span class="x" onmousemove="('comment',' Ps. LVII, 9. 'I will wake the dawn' implies that 'I am up and stirring before the dawn'. ');">¹¹</span> THE ENLARGEMENT OF THE CITY, etc. Whence is this derived? R. Shimi b. Hiyya said: Scripture states, <i>According to all that I show thee, the pattern of the Tabernacle [and the pattern of all the furniture thereof] even so shall ye make it</i><span class="x" onmousemove="('comment',' Ex. XXV, 9. ');">¹²</span>

ואימא אותם במשיחה ולדורות אי במשיחה אי בעבודה אמר רב פפא אמר קרא (במדבר ד, יב) אשר ישרתו בם בקודש הכתוב תלאן בשירות

— [meaning,] in future generations<span class="x" onmousemove="('comment',' Just as the position and bounds of the Tabernacle were regulated by Moses, representing the Great Sanhedrin, so must the boundaries of the city and Temple Courts be decided upon by the Great Sanhedrin. ');">¹³</span> Raba objected: All vessels made by Moses were hallowed by their anointing: those made subsequently were consecrated by [their] service.<span class="x" onmousemove="('comment',' I.e., by their very use itself. Shebu. 15a. ');">¹⁴</span>

אלא אותם למה לי אי לאו אותם הוה אמינא לדורות במשיחה ובעבודה דהא כתיב וכן תעשו כתב רחמנא אותם אותם במשיחה ולא לדורות במשיחה:

But why? Let us suppose [that] 'even so shall you make' applies to future generations [in this respect too]!<span class="x" onmousemove="('comment',' I.e., in regard to the consecration of the vessels by the anointing. ');">¹⁵</span> — There it is different, for Scripture states, And he had anointed them and sanctified 'otham' [them];<span class="x" onmousemove="('comment',' Num. VII, 1. ');">¹⁶</span>

ואין עושין סנהדראות כו': מנא לן כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים וחד קאי

[hence] only they [were sanctified] by anointing, but not those of later generations. But why not deduce this: those<span class="x" onmousemove="('comment',' Of the time of Moses. ');">¹⁷</span> [could be consecrated only] by anointing, whereas the vessels made afterwards might be consecrated either by service or by anointing? — R. Papa said: Scripture reads,&nbsp;… wherewith they shall minister in the Sanctuary.<span class="x" onmousemove="('comment',' Num. IV, 12. ');">¹⁸</span>

תנו רבנן מניין שמעמידין שופטים לישראל תלמוד לומר (דברים טז, יח) שופטים תתן שוטרים לישראל מניין תלמוד לומר שוטרים תתן שופטים לכל שבט ושבט מניין תלמוד לומר שופטים לשבטיך שוטרים לכל שבט ושבט מניין ת"ל שוטרים לשבטיך

Thus, Scripture made them [i.e., their consecration] dependent on service.<span class="x" onmousemove="('comment',' And the use of the imperfect [H] (they shall minister) implies that the reference is to vessels of generations subsequent to Moses. ');">¹⁹</span> Why then do we need 'otham'?<span class="x" onmousemove="('comment',' [H] 'them', in Num. VII, 1, which appears to serve as an exclusion — which in face of the said verse is unnecessary. ');">²⁰</span>

שופטים לכל עיר ועיר מניין ת"ל שופטים לשעריך שוטרים לכל עיר ועיר מניין ת"ל שוטרים לשעריך רבי יהודה אומר אחד ממונה על כולן שנאמר תתן לך רשב"ג אומר לשבטיך ושפטו מצוה בשבט לדון את שבטו:

— But for 'otham', I might have thought that the consecration of the vessels of the future required both anointing and service, since it is written, so shall you make it;<span class="x" onmousemove="('comment',' Interpreted to mean, 'for later generations', v. supra. ');">²¹</span> the Divine Law therefore emphasised, 'otham',<span class="x" onmousemove="('comment',' 'Them, to indicate a limitation. ');">²²</span>

ואין עושין עיר הנדחת: מנה"מ אמר ר' חייא בר יוסף אמר רבי אושעיא דאמר קרא (דברים יז, ה) והוצאת את האיש ההוא או את האשה ההיא איש ואשה אתה מוציא לשעריך ואי אתה מוציא כל העיר כולה לשעריך:

i.e., only they need anointing, but not those of future generations. THE APPOINTMENT OF THE SANHEDRIN IS BY SEVENTY-ONE. Whence do we derive this law? — Since we find that Moses set up Sanhedrins,<span class="x" onmousemove="('comment',' Ex. XVIII, where it is related how Moses followed the advice of Jethro, his father-in-law. ');">²³</span>

אין עושין עיר הנדחת בספר: מ"ט (דברים יג, ו) מקרבך אמר רחמנא ולא מן הספר:

and Moses had an authority equal to that of seventy-one.<span class="x" onmousemove="('comment',' V. supra 13b. ');">²⁴</span> Our Rabbis taught: Whence do we know that judges are to be set up for Israel? — From the verse, Judges thou shalt made thee.<span class="x" onmousemove="('comment',' Deut. XVI, 18. ');">²⁵</span>

ולא שלש (ערי הנדחת): דכתיב אחת אבל עושין אחת או שתים דכתיב (דברים יג, יג) עריך תנו רבנן אחת אחת ולא שלש אתה אומר אחת ולא שלש או אינו אלא אחת ולא שתים כשהוא אומר עריך הרי שתים אמור הא מה אני מקיים אחת אחת ולא שלש

Whence do we deduce the appointment of officers<span class="x" onmousemove="('comment',' To execute the sentence of the court. ');">²⁶</span> for Israel? — From the same verse, <i>Officers shalt thou make thee</i>. Whence the appointment of judges for each tribe? — From the words, <i>Judges&nbsp;… for thy tribes</i>.<span class="x" onmousemove="('comment',' Ibid. ');">²⁷</span>

זימנין אמר רב בב"ד אחד הוא דאין עושין הא בשנים ושלשה בתי דינין עושין וזימנין אמר רב אפילו בשנים ושלשה בתי דינין לעולם אין עושין מ"ט דרב משום קרחה אמר ר"ל לא שנו אלא במקום אחד אבל בשנים ושלשה מקומות עושין רבי יוחנן אמר אין עושין משום קרחה

And the appointment of officers for each tribe? — From the words, <i>Officers&nbsp;… for thy tribes</i>. Whence the appointment of judges for each town? From the words, <i>Judges&nbsp;… in all thy gates</i>. And the appointment of officers for each town? — From the words, <i>Officers&nbsp;… in all thy gates</i>.<span class="x" onmousemove="('comment',' Ibid. ');">²⁸</span> R. Judah says: One [judicial body]<a rel="footnote" href="#56a_29">²⁹</a>

תניא כוותיה דר"י אין עושין שלש עיירות מנודחות בארץ ישראל אבל עושין אותם שתים כגון אחת ביהודה ואחת בגליל אבל שתים ביהודה ושתים בגליל אין עושין וסמוכה לספר אפילו אחת אין עושין מאי טעמא שמא ישמעו נכרים ויחריבו את ארץ ישראל

is set over all the others, as it is written,&nbsp;… <i>shalt thou make thee</i>.<span class="x" onmousemove="('comment',' Which indicates that the whole of Israel was to be treated as a corporate unit. ');">³⁰</span> Rabban Simeon b. Gamaliel said: [The immediate connection] of '<i>they shall judge</i>' and '<i>for thy tribes'</i><span class="x" onmousemove="('comment',' The verse reads, Judges&nbsp;… shalt thou make thee&nbsp;… for (E.V. throughout) thy tribes, and they shall judge&nbsp;… thus; 'for thy tribes' is coupled with 'and they shall judge'. ');">³¹</span>

ותיפוק לי דמקרבך אמר רחמנא ולא מן הספר רבי שמעון היא דדריש טעמא דקרא:

indicates that the tribal court must judge only those of its own tribe. THE CONDEMNATION OF A TOWN [etc.]. Whence is this derived? — R. Hiyya b. Joseph said in R. Oshaia's name: Scripture states, Then shalt thou bring forth that man or that woman,<span class="x" onmousemove="('comment',' Deut. XVII, 5. ');">³²</span>

סנהדרי גדולה היתה: מ"ט דרבנן דאמרי ומשה על גביהן אמר קרא (במדבר יא, טז) והתיצבו שם

[teaching,] an individual man or woman thou mayest bring to thy gates,<span class="x" onmousemove="('comment',' I.e., to the court at thy gates which consists of twenty-three. ');">³³</span> but not a whole town.<span class="x" onmousemove="('comment',' The latter before a court of seventy-one. ');">³⁴</span> A CITY ON THE BORDER MAY NOT BE CONDEMNED. Why? — Because the Torah says: From the midst of thee,<span class="x" onmousemove="('comment',' Ibid. XIII, 14. ');">³⁵</span> but not [a city] on the border.<span class="x" onmousemove="('comment',' V. p. 83, n. 4. ');">³⁶</span> NOR CAN THREE CITIES BE CONDEMNED. For it is written, Concerning one of the cities.<span class="x" onmousemove="('comment',' Ibid. XIII, 13. ');">³⁷</span> Yet one or two may be condemned, as it is written, of thy cities.<span class="x" onmousemove="('comment',' 'Undefined plurals mean at least two,' is a Talmudic rule. ');">³⁸</span> Our Rabbis taught: [Concerning] one [of the cities]: 'one', excludes three. You say that it excludes three; but why not assume that it excludes even two? — When it states, 'thy cities', two then are indicated;<span class="x" onmousemove="('comment',' V. n. 12. ');">³⁹</span> hence, how do I explain 'one'? — That one [or two] cities may be condemned, but not three. At times Rab said that a single court cannot condemn three cities, but that [that number] may be condemned by two or three courts; at others he maintained that [three cities] can never be condemned, even by two or three courts. What is Rab's reason? — Because of 'baldness'.<span class="x" onmousemove="('comment',' I.e., depopulation. ');">⁴⁰</span> Resh Lakish said: They [sc. the Rabbis] taught this [only if the cities are] in a single province,<span class="x" onmousemove="('comment',' Lit., 'place'; e.g., Judea and Galilee. ');">⁴¹</span> but if they lie in two or three different provinces, they may be condemned. R. Johanan holds that they may not be condemned [even in that case], for fear of 'baldness'. [A Baraitha] was taught which is in agreement with R. Johanan: We cannot condemn three cities in Eretz Yisrael; but we may condemn two [if situated in two provinces] e.g one in Judea and one in Galilee; but two in Judea or two in Galilee may not be condemned; and near the border, even a single city cannot be condemned. Why? Lest the Gentiles become aware of it and destroy the whole of Eretz Yisrael.<span class="x" onmousemove="('comment',' Tosef. Sanh. XIV. ');">⁴²</span> But may not this<span class="x" onmousemove="('comment',' That a border city may not be condemned. ');">⁴³</span> be deduced from the fact that the Divine law wrote, From the midst of thee, [implying], but not from the border? — He [the author of the Baraitha] is R. Simeon, who always interprets the Biblical law on the basis of its meaning.<span class="x" onmousemove="('comment',' V. 111. ');">⁴⁴</span> THE GREAT SANHEDRIN etc. What is the reason for the Rabbis maintaining that MOSES WAS OVER THEM?<span class="x" onmousemove="('comment',' I.e., that the court consisted of seventy besides Moses. ');">⁴⁵</span> — Scripture says, That they may stand there