Sanhedrin 35

מאתים ושבעים ושבעה

[The population must be] two hundred and seventy-seven.<span class="x" onmousemove="('comment',' Tosef. III. Two hundred and thirty in accordance with R. Nehemia, and forty-seven held in reserve for increasing the number of the court of twenty-three, where one is uncertain and the rest equally divided, adding two at a time, up to a maximum of seventy or seventy-one, v. infra 40a. ');">¹</span> But has it not been taught: Rabbi said, [The population must be] two hundred and seventy-eight? — There is no difficulty: The one statement is according to R. Judah;<span class="x" onmousemove="('comment',' Requiring only seventy to constitute the Sanhedrin. ');">²</span>

והתניא רבי אומר מאתים שבעים ושמנה לא קשיא הא רבי יהודה הא רבנן

the other according to the Rabbis.<span class="x" onmousemove="('comment',' Requiring seventy-one. ');">³</span> Our Rabbis taught: <i>And place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens</i>:<span class="x" onmousemove="('comment',' Ex. XVIII, 21. ');">⁴</span>

תנו רבנן (שמות יח, כא) ושמת עליהם שרי אלפים שרי מאות שרי חמשים ושרי עשרות שרי אלפים שש מאות שרי מאות ששת אלפים שרי חמשים שנים עשר אלף שרי עשרות ששת ריבוא נמצאו דייני ישראל שבעת ריבוא ושמונת אלפים ושש מאות:

The rulers of thousands amounted to six hundred;<span class="x" onmousemove="('comment',' Since the population consisted of 600,000. Likewise for the other officials. (Ex. XII, 35.). [This is to teach that the judges were included in the number of each respective group (Tanh. Mishpatim]. ');">⁵</span> those of hundreds, six thousand; those of fifties, twelve thousand; and those of tens, sixty thousand. Hence the total number of judges in Israel was seventy-eight thousand and six hundred.

<br><br><big><strong>הדרן עלך דיני ממונות</strong></big><br><br>

<b><i>MISHNAH</i></b>. THE HIGH PRIEST MAY JUDGE AND BE JUDGED, TESTIFY AND BE TESTIFIED AGAINST. HE MAY PERFORM <i>HALIZAH</i>,<span class="x" onmousemove="('comment',' V. n. p. 1 and p. 31. ');">⁶</span> AND THE SAME MAY BE DONE TO HIS WIFE. THE DUTY OF YIBBUM<span class="x" onmousemove="('comment',' [H] The duty of a levirate marriage, i.e., the obligation of marrying one's brother's widow if she be childless. (V. Deut. XXV, 5.) Although marriage with a brother's widow was forbidden as a general rule (Lev. XVIII, 16; XX, 21), in the case of childlessness it was obligatory. This obligation could, however, be avoided by the ceremony of Halizah, which was recommended later in Talmudic times in preference to yibbum (v. Yeb. 39b; 109a). ');">⁷</span>

מתני׳ <big><strong>כהן</strong></big> גדול דן ודנין אותו מעיד ומעידין אותו חולץ וחולצין לאשתו ומייבמין את אשתו אבל הוא אינו מייבם מפני שהוא אסור באלמנה

MAY BE PERFORMED TO HIS WIFE; HE HOWEVER, MAY NOT, PERFORM THAT DUTY, SINCE HE IS FORBIDDEN TO MARRY A WIDOW.<span class="x" onmousemove="('comment',' Lev. XXI, 14. A widow, or one divorced, or a profaned woman, or a harlot, these shall he not take. ');">⁸</span> IF A DEATH HAPPENS IN HIS FAMILY, HE MUST NOT WALK IMMEDIATELY BEHIND THE BIER,<span class="x" onmousemove="('comment',' Though by following the bier, he would not come in actual contact with the dead: (v. p. 18, n. 7), precautions had to be taken so as to prevent any possibility of his becoming levitically impure. ');">⁹</span>

מת לו מת אינו יוצא אחר המטה אלא הן נכסין והוא נגלה הן נגלין והוא נכסה ויוצא עמהן עד פתח שער העיר דברי ר"מ

BUT WHEN THEY<span class="x" onmousemove="('comment',' The other mourners. ');">¹⁰</span> DISAPPEAR,<span class="x" onmousemove="('comment',' From one street, having entered a second. ');">¹¹</span>

רבי יהודה אומר אינו יוצא מן המקדש משום שנאמר (ויקרא כא, יב) ומן המקדש לא יצא

HE MAY SHOW HIMSELF;<span class="x" onmousemove="('comment',' In the first. ');">¹²</span> WHEN THEY APPEAR [IN ONE STREET], HE MUST BE HIDDEN.<span class="x" onmousemove="('comment',' I.e., he most always be one street behind the concourse following the bier. ');">¹³</span>

וכשהוא מנחם אחרים דרך כל העם עוברין בזה אחר זה והממונה ממצעו בינו לבין העם וכשהוא מתנחם מאחרים כל העם אומרים לו אנו כפרתך והוא אומר להן תתברכו מן השמים וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הספסל

[IN THIS MANNER] HE MAY GO WITH THEM AS FAR AS THE ENTRANCE OF THE GATE OF THE CITY. SO HOLDS R. MEIR. R. JUDAH SAID: HE MUST NOT LEAVE THE SANCTUARY, BECAUSE IT IS WRITTEN, NEITHER SHALL HE GO OUT OF THE SANCTUARY'.<span class="x" onmousemove="('comment',' Lev. XXI, 12. ');">¹⁴</span> WHEN HE CONSOLES OTHERS, IT IS CUSTOMARY FOR THE PEOPLE TO PASS ALONG, ONE AFTER THE OTHER,<span class="x" onmousemove="('comment',' In ordinary cases, after the burial, friends of the mourner passed by in a line and offered him comfort. In later times this was reversed, the friends standing in two rows, and the mourner passing between them. ');">¹⁵</span>

המלך לא דן ולא דנין אותו לא מעיד ולא מעידין אותו לא חולץ ולא חולצין לאשתו לא מייבם ולא מייבמין לאשתו רבי יהודה אומר אם רצה לחלוץ או לייבם זכור לטוב אמרו לו אין שומעין לו

AND FOR THE 'MEMUNNEH',<span class="x" onmousemove="('comment',' Lit., 'the appointed one'. An officer of high rank in the Temple, generally the superintendent of the Temple service. Here identical with the Segan; v. R. Papa's statement, p. 97 and n. 5. loc. cit. ');">¹⁶</span> TO PLACE HIM BETWEEN HIMSELF AND THE PEOPLE.<span class="x" onmousemove="('comment',' I.e., The High Priest was attended on the right by the Memunneh and on the left by the people. ');">¹⁷</span>

ואין נושאין אלמנתו ר' יהודה אומר נושא המלך אלמנתו של מלך שכן מצינו בדוד שנשא אלמנתו של שאול שנאמר (שמואל ב יב, ח) ואתנה לך את בית אדוניך ואת נשי אדוניך בחיקך:

IF HE IS CONSOLED BY OTHERS, ALL THE PEOPLE SAY TO HIM, 'MAY WE BE THY ATONEMENT, AND HE ANSWERS THEM,' BE YE BLESSED OF HEAVEN. AND WHEN THE MOURNERS' MEAL<span class="x" onmousemove="('comment',' 'se'udath habra'ah', the first meal after the funeral which is prepared and given to the mourners by a neighbour. (v. II Sam. III. 35; M.K. 27b). This meal consists of bread and eggs. V.B.B. 16b. ');">¹⁸</span> IS GIVEN TO HIM, ALL THE PEOPLE ARE SEATED ON THE FLOOR AND HE ON A STOOL.

<big><strong>גמ׳</strong></big> כהן גדול דן פשיטא דנין אותו איצטריכא ליה הא נמי פשיטא אי לא דיינינן ליה איהו היכי דיין והכתיב (צפניה ב, א) התקוששו וקושו ואמר ר"ל קשט עצמך ואחר כך קשט אחרים

THE KING MAY NEITHER JUDGE NOR BE JUDGED, TESTIFY NOR BE TESTIFIED AGAINST. HE MAY NOT PERFORM <i>HALIZAH</i> NOR MAY IT BE PERFORMED TO HIS WIFE. HE MAY NOT PERFORM YIBBUM, NOR MAY IT BE PERFORMED TO HIS WIFE. R. JUDAH SAID: IF HE WISHES TO PERFORM <i>HALIZAH</i> OR YIBBUM, HE SHALL BE REMEMBERED FOR GOOD. BUT THEY [THE RABBIS] SAID: [EVEN IF HE WISHES] HE IS NOT LISTENED TO; NOR MAY ANY ONE MARRY HIS WIDOW. R. JUDAH SAID: A KING MAY MARRY A KING'S WIDOW, FOR SO WE FIND IN THE CASE OF DAVID WHO MARRIED THE WIDOW OF SAUL, AS IT IS WRITTEN, AND I GAVE THEE THY MASTER'S HOUSE AND THY MASTER'S WIVES INTO THY BOSOM.<span class="x" onmousemove="('comment',' II Sam. XII, 8. ');">¹⁹</span> <b><i>GEMARA</i></b>. THE HIGH PRIEST [MAY JUDGE]. But is this not obvious? — It is necessary to state, HE MAY BE JUDGED.<span class="x" onmousemove="('comment',' And so the first is mentioned too, for completeness. ');">²⁰</span>

אלא איידי דקא בעי למיתני מלך לא דן ולא דנין אותו תנא נמי כה"ג דן ודנין ואי בעית אימא הא קמ"ל כדתניא כהן גדול שהרג את הנפש במזיד נהרג בשוגג גולה ועובר על עשה ועל לא תעשה והרי הוא כהדיוט לכל דבריו

But that too is obvious, for if he cannot be judged, how can he judge? It is not written, hithkosheshu wa-koshshu,<span class="x" onmousemove="('comment',' [H] Zeph. II, 1. E.V. Gather yourselves together, yea, gather together. ');">²¹</span> which Resh Lakish interpreted: Adorn yourselves first, and then adorn others?<span class="x" onmousemove="('comment',' By a play on the similarity of 'gather yourselves together', fr. [H] and 'adorn yourselves', Heb. [H] ');">²²</span>

במזיד נהרג פשיטא בשוגג גולה איצטריכא ליה

— But since he [the Tanna] wishes to state: A KING MAY NEITHER JUDGE NOR BE JUDGED, he also, teaches' THE HIGH PRIEST MAY JUDGE AND BE JUDGED. Alternatively, he [the Tanna] informs us of the following: Viz., of what has been taught: If a High priest killed anyone; if intentionally, he is executed, if unintentionally, he is exiled.<span class="x" onmousemove="('comment',' V. Num. XXXV, 11. ');">²³</span> He transgresses positive and negative commandments, and ranks as a <i>hedyot</i><span class="x" onmousemove="('comment',' V. Glos. ');">²⁴</span>

הא נמי פשיטא איצטריך ס"ד אמינא הואיל וכתיב (במדבר לה, כה) וישב בה עד מות הכהן הגדול אימא כל דאית ליה תקנתא בחזרה ליגלי דלית ליה תקנתא בחזרה לא ליגלי דתנן

in all respects.<span class="x" onmousemove="('comment',' V. Sanh. Tosef. IV. ');">²⁵</span> 'If intentionally, he is executed.' Is this not obvious? — It is necessary to state, 'If unintentionally, he is exiled.'<span class="x" onmousemove="('comment',' V. p. 92, n. 4. ');">²⁶</span> But is not that, too, evident? It is necessary; for you might have thought that I could argue from the verse, And he shall dwell therein until the death of the High Priest<span class="x" onmousemove="('comment',' Num. XXXV, 25. ');">²⁷</span> that only he whose return is provided for,<span class="x" onmousemove="('comment',' I.e., by the death of the High Priest. ');">²⁸</span> is exiled, but one whose return is not provided for, is not exiled. For we learnt: