Sanhedrin 47

בעדים פסולין ודיינין כשרין מיגו דפסלי עדים פסלי נמי דייני סיפא בדיינין פסולין ועדים כשרין דמיגו דפסלי דיינין פסלי נמי עדים

refers to invalid witnesses, but competent judges: hence,since<span class="x" onmousemove="('comment',' [H], Miggo. A Talmudical rule by which an action is declared valid because part of it is indisputably legitimate. In this case, the rule is accepted by R. Meir but not by the Rabbis. ');">¹</span>

מתקיף לה רבא בשלמא מיגו דפסלי עדים פסלי נמי דייני איכא בי דינא אחרינא אלא מיגו דפסלי דייני פסלי נמי עדים והא עדים תו ליכא

the witnesses are invalidated,the judges too are disqualified.<span class="x" onmousemove="('comment',' I.e., the litigant proved his opponent's witnesses invalid, but was unable to do so likewise in the case of the proposed judges. Yet in virtue of the first, he can object to his opponent's choice of judges too. ');">²</span>

לא צריכא דאיכא כת אחרת

Whilethe latter clause deals with invalid judges and competent witnesses; therefore,since the judges are disqualified, the witnesses too are rejected. Raba objected:As for arguing<span class="x" onmousemove="('comment',' I.e., the litigant proved his opponent's witnesses invalid, but was unable to do so likewise in the case of the proposed judges. Yet in virtue of the first, he can object to his opponent's choice of judges too. ');">²</span>

הא ליכא כת אחרת מאי הכי נמי דלא מצי פסלי היינו דרב דימי

that since the witnessesare [undisputably] disqualified, so are the judges too: that is correct,seeing that another bench of judges is available [to try the case]. But [canone argue], since the judges are disqualified, so are the witnesses too,seeing that no other witnesses may be available? — This holds good onlywhen another set of witnesses is available. Then what if no other set ofwitnesses is available; [will you say that] here too [viz., according toRabin] the witnesses cannot be disqualified? But his view is then identicalwith that of R. Dimi!<span class="x" onmousemove="('comment',' Who said above that where there is only one set of witnesses available, all agree that they cannot be rejected. ');">³</span>

איכא בינייהו מיגו דמר סבר אמרינן מיגו ומר סבר לא אמרינן מיגו

— They differin respect to <i>Miggo</i>;<span class="x" onmousemove="('comment',' V. p. 135, n. 7. ');">⁴</span>

גופא אמר ר"ל פה קדוש יאמר דבר זה תני עדו

one master [Rabin]accepts the reasoning of <i>Miggo</i>; while the other [R. Dimi] rejectsit.<span class="x" onmousemove="('comment',' The dispute is whether this reasoning is acceptable in general, though in the actual case under discussion there may possibly be no difference. Thus, Rabin holds that miggo is generally accepted, and here too, whilst R. Dimi rejects this reasoning here and elsewhere; therefore, it is only because R. Meir maintains that a litigant must substantiate his whole statement that his opponent is able to disqualify his witnesses, as explained above, and this is irrespective of whether the judges have been proved incompetent or not. ');">⁵</span>

איני והאמר עולא הרואה את ר"ל בבית המדרש כאילו עוקר הרים וטוחנן זה בזה

The above text reads: 'Resh Lakish said: "Imagine a holy mouth [sc. R. Meir]uttering such a thing!" Read therefore [in the Mishnah], "The witness"[singular].' Surely this is not so! For 'Ulla said: One who saw Resh Lakishin the Beth-Hamidrash [engaged in debate] would think that he was uprootingmountains and grinding them against eachother!<span class="x" onmousemove="('comment',' So ingenious a mind did he have. How then could he be so modest as to refer to R. Meir as 'a holy mouth', thus implying that the latter's learning and skill was far above his own? — 'Mountain' is used figuratively for the problems overcome by dialectical ingenuity. ');">⁶</span>

אמר רבינא והלא כל הרואה ר"מ בבית המדרש כאילו עוקר הרי הרים וטוחנן זה בזה

— Rabina said: But did nothe who saw R. Meir in the Beth-Hamidrash feel that he was uprooting yet greatermountains and grinding them against eachother?<span class="x" onmousemove="('comment',' Hence, notwithstanding Resh Lakish's dialectic skill, R. Meir was his superior. ');">⁷</span>

הכי קאמר בא וראה כמה מחבבין זה את זה

— He meansthis:<span class="x" onmousemove="('comment',' This is an answer to Rabina's observation. In fact, the previous remark was not an objection, but a comment. ');">⁸</span>

כי הא דיתיב רבי וקאמר אסור להטמין את הצונן אמר לפניו ר' ישמעאל בר' יוסי אבא התיר להטמין את הצונן א"ל כבר הורה זקן

Come and see how they [thePalestinians] esteem one another!<span class="x" onmousemove="('comment',' Able as he was, Resh Lakish did appreciate R. Meir, as the above quotation shows. ');">⁹</span>

אמר רב פפא בא וראה כמה מחבבין זה את זה דאילו רבי יוסי קיים היה כפוף ויושב לפני רבי דהא ר' ישמעאל בר' יוסי ממלא מקום אבותיו הוה והיה כפוף ויושב לפני רבי וקא אמר כבר הורה זקן

Another instance; Rabbi sat and said: It is forbidden to store away the cold[water].<span class="x" onmousemove="('comment',' In cool sand, to preserve its coolness for the Sabbath, though the measure in general is directed against the storing of food in such a way that it grows warmer. Cf. Shab. 51a. ');">¹⁰</span>

א"ר אושעיא מאי דכתיב (זכריה יא, ז) ואקח לי (את) שני מקלות לאחד קראתי נועם ולאחד קראתי חובלים נועם אלו ת"ח שבארץ ישראל שמנעימין זה לזה בהלכה חובלים אלו ת"ח שבבבל שמחבלים זה לזה בהלכה

But R. Ishmael son of R.Jose remarked in his presence; My father permitted it. Then theZaken<span class="x" onmousemove="('comment',' R. Jose; Zaken, lit., 'elder' = scholar, sage. ');">¹¹</span>

(זכריה יא, יג) ויאמר (אלי) אלה [שני] בני היצהר העומדים וגו' ושנים זיתים עליה יצהר אמר רבי יצחק אלו ת"ח שבא"י שנוחין זה לזה בהלכה כשמן זית ושנים זיתים עליה אלו ת"ח שבבבל שמרורין זה לזה בהלכה כזית

has already decided thematter,<span class="x" onmousemove="('comment',' I.e., the law must remain as he has ruled. ');">¹²</span>

(זכריה ה, ט) ואשא עיני וארא והנה שתים נשים יוצאות ורוח בכנפיהם ולהנה כנפים ככנפי החסידה ותשאנה האיפה בין השמים ובין הארץ ואומר אל המלאך הדובר בי אנה המה מוליכות את האיפה ויאמר אלי לבנות לה בית בארץ שנער א"ר יוחנן משום רבי שמעון בן יוחי זו חנופה וגסות הרוח שירדו לבבל

replied Rabbi. [Thereupon]R. Papa said: Come and see how much they respected each other, for were R.Jose alive, he would have sat submissively before Rabbi, for as we have seen,R. Ishmael son of R. Jose, who was a worthy successor of hisforefathers,<span class="x" onmousemove="('comment',' I.e., he took his father's place. ');">¹³</span>

וגסות הרוח לבבל נחית והאמר מר עשרה קבין גסות ירדו לעולם תשעה נטלה עילם ואחת כל העולם כולו

sat submissively beforehim,<span class="x" onmousemove="('comment',' As a disciple. ');">¹⁴</span>

אין לבבל נחית ואישתרבובי דאישתרבב לעילם דיקא נמי דכתיב לבנות לה בית בארץ שנער ש"מ

yet he [Rabbi] said of him,'The Zaken has already decided.'

והאמר מר סימן לגסות הרוח עניות ועניות לבבל נחית מאי עניות עניות תורה דכתיב (שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה אמר ר' יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד

R. Oshaia said: What is the meaning of the verse, And I took unto me thetwo staves; the one I called No'am [graciousness] and the other I called'hoblim'<span class="x" onmousemove="('comment',' Also 'injuries'. ');">¹⁵</span>

מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד (איכה ג, ו) במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל:

[binders]?<span class="x" onmousemove="('comment',' Zech. XI, 7 ');">¹⁶</span>

<big><strong>מתני׳</strong></big> אמר לו נאמן עלי אבא נאמן עלי אביך נאמנים עלי שלשה רועי בקר ר"מ אומר יכול לחזור בו וחכמים אומרים אינו יכול לחזור בו

— 'No'am'refers to the scholars of Palestine, who treat each other graciously [man'imim]when engaged in halachic debates; 'hoblim', to the scholars of Babylon, whoinjure each other's feelings [mehablim] when discussinghalachah.<span class="x" onmousemove="('comment',' Discussions were carried on far more energetically in the Babylonian academies than in the Palestinian, and in fact, there is considerably more controversy in the Babylonian than in the Jerusalem Talmud. ');">¹⁷</span>

היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך ר"מ אומר יכול לחזור בו וחכ"א אין יכול לחזור בו:

[It is written]: Then said he, These are the two anointed onesetc.<span class="x" onmousemove="('comment',' Lit., 'The sons of 'yizhar' (clear oil).' Ibid. IV, 14. ');">¹⁸</span>

<big><strong>גמ׳</strong></big> אמר רב דימי בריה דרב נחמן בריה דרב יוסף כגון דקבליה עליה בחד

[This is preceded by:] Andtwo olive trees by it.<span class="x" onmousemove="('comment',' Ibid. 3. ');">¹⁹</span>

אמר רב יהודה אמר שמואל מחלוקת במחול לך אבל באתן לך דברי הכל יכול לחזור בו ורבי יוחנן אמר באתן לך מחלוקת

R. Isaacsaid: 'yizhar' designates the scholars of Palestine, who are affable to eachother when engaged in halachic debates, like olive oil [which is soothing];[whilst] and two olive trees stand by it, symbolise the scholars of Babylon,who are as bitter to each other in halachic discussions as olivetrees.<span class="x" onmousemove="('comment',' The wood of which is bitter to the taste. ');">²⁰</span>

איבעיא להו באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו או דילמא בין בזו ובין בזו מחלוקת

Then lifted I up mine eyes and saw, and behold there came forth two womenand the wind was in their wings; for they had wings like the wings of a stork.And they lifted up the measure between the earth and the heaven. Then saidI to the angel that spoke with me, 'Whither do these bear the measure?' Andhe said unto me, 'To build her a house in the land of Shinar.'<span class="x" onmousemove="('comment',' Zech. V, 9-11. ');">²¹</span>

תא שמע דאמר רבא מחלוקת באתן לך אבל במחול לך דברי הכל אין יכול לחזור בו

R. Johanansaid on the authority of R. Simeon b. Johai: These [the 'two women'] symbolisehypocrisy and arrogance, which made theirhome<span class="x" onmousemove="('comment',' Lit., 'descended into'. ');">²²</span>

אי אמרת בשלמא באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו רבא דאמר כרבי יוחנן אלא אי אמרת בין בזו ובין בזו מחלוקת רבא דאמר כמאן

in Babylon. But was Babylonreally the home of haughtiness; did not the master say, Tenkabs<span class="x" onmousemove="('comment',' A measure. ');">²³</span>

רבא טעמא דנפשיה קאמר

of arrogance came down intothe world, of which Elam<span class="x" onmousemove="('comment',' The country named after the eldest son of Shem. (Gen. X, 22.) It lay along Shushan and the river Ulai. Cf. Dan. VIII, 2, and had Babylonia on the West. ');">²⁴</span>

איתיביה רב אחא בר תחליפא לרבא היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך רבי מאיר אומר יכול לחזור בו וחכמים אומרים אין יכול לחזור בו

took nineand the rest of the world one? — Yes, originally it descended to Babylon,but it travelled to Elam. This can also be inferred from the phrase, to buildher<span class="x" onmousemove="('comment',' Only one of the vices, thus proving that the other did not settle there permanently. ');">²⁵</span> a house in the land of Shinar.This proves it. But a Master said that the symptom of pride is poverty, and did not povertydescend upon Babylon? — By'poverty',<span class="x" onmousemove="('comment',' As a symptom of pride. ');">²⁶</span> the dearth oflearning<span class="x" onmousemove="('comment',' Lit., 'the Torah'. ');">²⁷</span> is meant, for it is written,We have a little sister and she has nobreasts;<span class="x" onmousemove="('comment',' Cant. VIII, 8. ');">²⁸</span> whereon R. Johanan observed:This is a symbol of Elam, which was privileged to study, but not toteach.<span class="x" onmousemove="('comment',' I.e., its learning had remained stagnant. [On the all-pervading ignorance of the Law among the Jews of Elam (Hozea, Khuzistan), v. Pes. 50b-51a.] ');">²⁹</span> What does [the name] Babelconnote?<span class="x" onmousemove="('comment',' [H]; Babylonia. Based on the popular etymology of the word from [H] 'to mix', 'confound', cf. Gen. XI, 9. ');">³⁰</span> — R. Johanan answered:[That the study of] Scripture, Mishnah and Talmud was intermingled[therein].<span class="x" onmousemove="('comment',' This may either mean that all three were studied; or preferably, as explained by R. Tam a.l., that the Babylonian Talmud itself is a compound of all three. ');">³¹</span> He hath made me to dwell in dark places like those that have been longdead.<span class="x" onmousemove="('comment',' Lam. III, 6. ');">³²</span> This, said R. Jeremiah, refersto the Babylonian Talmud.<span class="x" onmousemove="('comment',' Which is profound and dark to the unversed. Cf. Hag. 10a. The word 'Talmud' refers to both the mode of study and the actual content of that study, and either or both may be referred to here. ');">³³</span> <b><i>MISHNAH</i></b>. IF ONE [OF THE CONTENDING PARTIES] SAYS TO THE OTHER: I ACCEPT MYFATHER OR THY FATHER ASTRUSTWORTHY,<span class="x" onmousemove="('comment',' A father is disqualified to act as judge: v. infra 27b. ');">³⁴</span> OR, I HAVE CONFIDENCEIN THREE COWHERDS,<span class="x" onmousemove="('comment',' Considered to be the lowest class in society. ');">³⁵</span> R. MEIR SAYS,HE MAY [SUBSEQUENTLY] RETRACT; BUT THE SAGES RULE, HE CANNOT. IF A MAN WASUNDER THE OBLIGATION OF AN OATH TO HIS NEIGHBOUR, AND THE LATTER SAID TOHIM 'VOW TO ME BY THE LIFE OF THY HEAD,'<span class="x" onmousemove="('comment',' Such is not the formula of a judicial oath, which is sworn in the name of God. Here both the swearing, i.e., 'I swear', and the Divine name are absent. ');">³⁶</span> R. MEIR HOLDS, HE MAY RETRACT;BUT THE SAGES MAINTAIN, HECANNOT.<span class="x" onmousemove="('comment',' And demand a proper oath. ');">³⁷</span> <b><i>GEMARA</i></b>. R. Dimi the son of R. Nahman the son of R. Joseph said: [The Mishnahrefers to a case] e.g., where he [the litigant] accepted him [sc. one ofthose mentioned] as one [of the three judgesrequired].<span class="x" onmousemove="('comment',' Though there are two others eligible, R. Meir still holds that he may retract (Rashi). Tosaf. explains more plausibly: Only then do the Sages rule that he cannot retract. If, however, he had accepted one of these as the equivalent of a complete court, even the Sages admit that he can subsequently retract. V. supra p. 132, n. 11. ');">³⁸</span> Rab Judah said in Samuel's name: The controversy [of R. Meir and theRabbis<span class="x" onmousemove="('comment',' The Sages. ');">³⁹</span> over a case] is only [wherethe plaintiff says]: 'My claim against thee be remitted' [if the judges sodecide]; but [if the defendant says], 'I will pay thy claim' [should it beso decided], all [even the Rabbis] agree that he mayretract.<span class="x" onmousemove="('comment',' Less authority is required to rule that one retains what is already in his possession, since possession itself affords a presumption of ownership, than to transfer money from one to another. Hence, only in the former case do the Rabbis rule that an undertaking to abide by the decision of an unqualified judge is binding, but not in the latter. ');">⁴⁰</span> R. Johanan said: They differover the latter case. The scholars propounded [the following problem]: [Does R. Johanan mean that]they differ only over the latter case, but that in the former, all [evenR. Meir] agree that he cannot retract; or does he hold that they differ withrespect to both cases? — Come and hear! For Raba said: They differ [only]in respect of, 'I will pay thee;' but in the case of, 'It be remitted tothee,' all [even R. Meir] agree that he cannot retract. Now, if you say [thatR. Johanan maintains], Their difference is only in the case of, 'I will paythee'; but in the case of, 'It be remitted to thee,' all agree that he cannotretract, it is correct: then Raba's opinion coincides with that of R. Johanan.But should you say, their dispute applies to both, with whom does Rabaagree?<span class="x" onmousemove="('comment',' For it coincides neither with that of Samuel nor with that of R. Johanan. ');">⁴¹</span> — Raba [on the latterhypotheses] states an independentview.<span class="x" onmousemove="('comment',' I.e., he is not bound to agree either with Samuel or R. Johanan. Hence the question remains unanswered. ');">⁴²</span> R. Aha b. Tahlifa objected to Raba's view: IF ONE WAS UNDER THE OBLIGATIONOF AN OATH TO HIS NEIGHBOUR, AND THE LATTER SAID TO HIM, 'VOW TO ME BY THELIFE OF THY HEAD;' R. MEIR HOLDS HE MAY RETRACT; BUT THE SAGES MAINTAIN,HE CANNOT.