Sanhedrin 34

ומה נחש שממית ומרבה טומאה טהור שרץ שאינו ממית ומרבה טומאה אינו דין שיהא טהור ולא היא מידי דהוה אקוץ בעלמא

If a snake which causes so much uncleanness through killing is clean,<span class="x" onmousemove="('comment',' As it is not included in the list of unclean creatures in Scripture; ibid.: and its dead carcase does not defile. ');">¹</span> should not a reptile, which does not kill and spread uncleanness, be clean?' But it is not so, [as is proved] by comparison with an ordinary thorn.<span class="x" onmousemove="('comment',' For a thorn-prick also causes death, and so spreads uncleanness, yet it cannot be regarded by anyone as otherwise than clean. ');">²</span> Rab Judah said in Rab's name: A Sanhedrin must not be established in a city which does not contain [at least] two who can speak [the seventy languages] and one who understands them. In the city of Bethar there were three and in Jabneh four [who knew how to speak them]: [viz.,] R. Eliezer, R. Joshua. R. Akiba, and Simeon the Temanite, who used to discuss before them sitting on the ground.<span class="x" onmousemove="('comment',' Because he was as yet unqualified owing to his immaturity, yet he was allowed to take part in the discussion. ');">³</span> An objection is raised: A Sanhedrin that has three<span class="x" onmousemove="('comment',' [Lit. 'of three', v. Yad. Ramah.] ');">⁴</span>

אמר רב יהודה אמר רב כל עיר שאין בה שנים לדבר ואחד לשמוע אין מושיבין בה סנהדרי ובביתר הוו שלשה וביבנה ארבעה רבי אליעזר ורבי יהושע ור"ע ושמעון התימני דן לפניהם בקרקע

[able to speak the seventy languages] is wise [capable]; if four,<span class="x" onmousemove="('comment',' Cf. preceding note. ');">⁵</span> it is of the highest standard possible.<span class="x" onmousemove="('comment',' Hence it appears that at least three such men are needed by a city, in order that it may qualify for a Sanhedrin. ');">⁶</span> — He<span class="x" onmousemove="('comment',' I.e., Rab, who says that only two are required. ');">⁷</span> holds the same view as the Tanna [of the following Baraitha]: It has been taught: With two, [the Sanhedrin is] wise [capable]; with three, it reaches the highest standard possible.

מיתיבי שלישית חכמה רביעית אין למעלה הימנה הוא דאמר כי האי תנא דתניא שניה חכמה שלישית אין למעלה הימנה

[The following rules apply throughout the Talmud: The statement,] 'It was argued before the Sages,' refers to Levi who argued before Rabbi. 'It was discussed before the Sages,' refers to Simeon b. Azzai, Simeon b. Zoma, Hanan the Egyptian, and Hanania b. Hakinai.<span class="x" onmousemove="('comment',' Though not ordained they were permitted to join the discussion in the presence of the ordained Rabbis; v. Bacher, AT. I, 409, 3. ');">⁸</span> R. Nahman b. Isaac taught that there were five: the three Simeons,<span class="x" onmousemove="('comment',' I.e., the two Simeons referred to above, and Simeon the Temanite. ');">⁹</span> Hanan [the Egyptian] and Hanania [b. Hakinai]. 'Our Rabbis in Babylon' refers to Rab and Samuel.

למידין לפני חכמים לוי מרבי דנין לפני חכמים שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניא בן חכינאי רב נחמן בר יצחק מתני חמשה שמעון שמעון ושמעון חנן וחנניה

'Our Rabbis in Eretz Yisrael', to R. Abba. 'The judges of the Exile', to Karna.<span class="x" onmousemove="('comment',' [Var. lec. Samuel and Karna, v. Rashbam, B.B. (Sonc. ed.) p. 279. n. 8; p. 419, n. 3. ');">¹⁰</span> 'The judges of Eretz Yisrael', to R. Ammi and R. Assi. 'The judges of Pumbeditha', to R. Papa b. Samuel,

רבותינו שבבבל רב ושמואל רבותינו שבארץ ישראל רבי אבא דייני גולה קרנא דייני דארץ ישראל רבי אמי ורבי אסי דייני דפומבדיתא רב פפא בר שמואל דייני דנהרדעא רב אדא בר מניומי סבי דסורא רב הונא ורב חסדא סבי דפומבדיתא רב יהודה ורב עינא חריפי דפומבדיתא עיפה ואבימי בני רחבה אמוראי דפומבדיתא רבה ורב יוסף אמוראי דנהרדעי רב חמא

'The judges of Nehardea', to R. Adda bar Minyomi. 'The elders of Sura', to R. Huna and R. Hisda. 'The elders of Pumbeditha', to Rab Judah and R. 'Aina. 'The keen intellects of Pumbeditha', to 'Efa and Abimi, sons of Rehabah.

נהרבלאי מתנו רמי בר ברבי אמרי בי רב רב הונא והאמר רב הונא אמרי בי רב אלא רב המנונא אמרי במערבא רבי ירמיה שלחו מתם ר' יוסי בר חנינא מחכו עלה במערבא ר' אלעזר

'The Amoraim of Pumbeditha', to Rabbah and R. Joseph. 'The Amoraim of Nehardea', to R. Hama. [Where we read,] 'Those of Neharbelai<span class="x" onmousemove="('comment',' [Neharbel identified with Nehar Bil, east of Bagdad, Obermeyer, p. 269.] ');">¹¹</span> taught,' it refers to Rammi b. Berabi.<span class="x" onmousemove="('comment',' Beribi (v. Rashi, Bezah 8b); or 'Beroki' according to the Aruch. ');">¹²</span>

והא שלחו מתם לדברי רבי יוסי בר חנינא אלא איפוך שלחו מתם ר' אלעזר מחכו עלה במערבא רבי יוסי בר חנינא:

'They said in the School of Rab', refers to R. Huna. But did not R. Huna himself say, 'They said in the School of Rab'? — R. Hamnuna is therefore the one referred to. 'They said in the West',<span class="x" onmousemove="('comment',' The Babylonians, when alluding to Palestine, called it the West, as Palestine was to the W. of Babylon. V. Ber. 2b. ');">¹³</span> refers to R. Jeremiah. 'A message was sent from Palestine,'<span class="x" onmousemove="('comment',' Lit., 'from there', which refers usually to Palestine, v. p. 15. ');">¹⁴</span>

וכמה יהא בעיר ויהא ראויה לסנהדרין מאה ועשרים וכו': מאה ועשרים מאי עבידתייהו עשרים ושלשה כנגד סנהדרי קטנה ושלש שורות של עשרים ושלשה הרי תשעים ותרתי ועשרה בטלנין של בית הכנסת הרי מאה ותרי

to R. Jose b. Hanina. 'They laughed at it in the West', to R. Eleazar. But do we not read: 'A message was sent from Palestine: according to R. Jose b. Hanina&nbsp;…'?<span class="x" onmousemove="('comment',' How then could the sender himself be R. Jose b. Hanina? ');">¹⁵</span> — Therefore reverse it: 'A message was sent from Palestine' refers to R. Eleazar; 'They laughed at it in the West', to R. Jose b. Hanina. WHAT MUST THE POPULATION OF A CITY BE IN ORDER THAT IT MAY QUALIFY FOR A SANHEDRIN? A HUNDRED AND TWENTY, etc. What is the reason for that NUMBER?<span class="x" onmousemove="('comment',' Lit., 'what has (the number) to do (with that)?' ');">¹⁶</span> — Twenty-three, corresponding to the number of the minor Sanhedrin, and three rows of twenty-three,<span class="x" onmousemove="('comment',' Usually seated behind the Sanhedrin for the purpose of completing courts. For full explanation, v. Mishnah, infra 37a. ');">¹⁷</span>

ושני סופרים ושני חזנין ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין הרי מאה וארביסר

make ninety-two. Adding the ten 'batlanim'<span class="x" onmousemove="('comment',' [H] fr. [H] 'to rest from labour', 'to be at ease or idle', hence men with leisure. Ten such men were appointed in every Community to attend religious services, in order to ensure the requisite quorum for public worship — the minyan. v. Meg. 3b. ');">¹⁸</span> of the Synagogue, we have a hundred and two. Then, a further two clerks,<span class="x" onmousemove="('comment',' To take down notes for the prosecution and defence, v. infra 37a. ');">¹⁹</span> two sheriffs,<span class="x" onmousemove="('comment',' The court beadles, who summoned the litigants and carried out the court sentences, such as flagellation. ');">²⁰</span> two litigants, two witnesses, two <i>zomemim</i>,<span class="x" onmousemove="('comment',' V. Glos. No testimony is valid if there is no possibility of its being refuted. Hence two are necessary for that. ');">²¹</span>

ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:

and two to refute the <i>zomemim</i>,<span class="x" onmousemove="('comment',' As a further precaution, lest false witnesses be hired to refute the first two. ');">²²</span> gives a hundred and fourteen in all. Moreover, it has been taught: A scholar should not reside in a city where the following ten things are not found: A court of justice that imposes flagellation and decrees penalties; a charity fund<span class="x" onmousemove="('comment',' [H] kupah, the communal fund from which distributions in money were made to the poor every Friday. B.B. 8b. ');">²³</span> collected by two and distributed by three;<span class="x" onmousemove="('comment',' V. B.B. 8b. ');">²⁴</span> a Synagogue; public baths; a convenience; a circumciser; a surgeon, a notary;<span class="x" onmousemove="('comment',' For writing scrolls, etc. ');">²⁵</span>

ר' נחמיה אומר וכו': תניא רבי אומר

a slaughterer<span class="x" onmousemove="('comment',' Rashal deletes this; in that case, the charity fund ranks as two institutions, viz., the collection and distribution. ');">²⁶</span> and a school-master.<span class="x" onmousemove="('comment',' Rashi suggests the following persons as the six necessary to complete the hundred and twenty: viz., the two collectors and three distributors of charity, and one man capable of practising all the other professions. ');">²⁷</span> R. Akiba is quoted [as including] also several kinds of fruit [in the list], because these are beneficial<span class="x" onmousemove="('comment',' Lit., 'enlighten'. ');">²⁸</span> to the eyesight. R. NEHEMIA SAYS, [TWO HUNDRED AND THIRTY etc.]. It has been taught: Rabbi said: