Sanhedrin 57

קרובים ונתרחקו הוו אתו לקמיה לדינא אמר להו פסילנא לכו לדינא

had ceased to be relatives ofhis,<span class="x" onmousemove="('comment',' Owing to the death of their sister, the wife of Mar 'Ukba. ');">¹</span>

אמרו ליה מאי דעתיך כר' יהודה אנן מייתינן איגרתא ממערבא דאין הלכה כרבי יהודה

came before him [Mar 'Ukba] fortrial. But the latter said to them: I am ineligible to try your suit. Theyanswered: What is your opinion; is it as R. Judah's [in the Mishnah]? Wecan produce a letter from 'the West'<span class="x" onmousemove="('comment',' Palestine. ');">²</span>

אמר להו אטו בקבא דקירא אידבקנא בכו דלא קאמינא פסילנא לכו לדינא אלא משום דלא צייתיתו דינא:

that the <i>halachah</i> does not rest withR. Judah! He retorted: Am I then stuck to you by a <i>kab</i> ofwax?<span class="x" onmousemove="('comment',' [Do you mean that my ties with you are indissoluble, and that this accounts for my refusal to act as your judge? (Yad Ramah.)] ');">³</span>

אוהב זה שושבינו וכו':

I told you that I was disqualifiedfrom acting as your judge only because [I knew] that you do not accept courtdecisions.<span class="x" onmousemove="('comment',' [Presuming too much on my relationship with you (Yad Ramah).] And not for the reason that I was unaware that the halachah does not rest with R. Judah. ');">⁴</span>

וכמה אמר ר' אבא אמר רבי ירמיה אמר רב כל שבעת ימי המשתה ורבנן משמיה דרבא אמרי אפילו מיום ראשון ואילך:

BY 'FRIEND' ONE'S GROOMSMAN IS MEANT. How long [is he regarded as such]?— R. Abba said in R. Jeremiah's name in Rab's name: The whole seven daysof the [marriage] feast.<span class="x" onmousemove="('comment',' Cf. Rashi on Gen. XXIX, 27, Yalkut, LXX, on Judges XIV. ');">⁵</span>

השונא כל שלא דבר כו': ת"ר (במדבר לה, כג) והוא לא אויב לו יעידנו (במדבר לה, כג) ולא מבקש רעתו ידיננו

The Rabbissaid on Raba's authority: After the very first day [he is no longer regardedas such].

אשכחן שונא אוהב מנלן

BY 'ENEMY', ANY MAN etc. Our Rabbis taught; And he was not anenemy;<span class="x" onmousemove="('comment',' Num. XXXV, 23. This verse is understood to refer to the witnesses in a case of murder, not to the accused. As regards the murderer it is written, That the man slayer that slayeth his neighbour and hated him not in the past may flee thither. Deut. IV, 42. ');">⁶</span>

קרי ביה הכי והוא לא אויב לו ולא אוהב לו יעידנו ולא מבקש רעתו ולא טובתו ידיננו

then he may give evidence.Again, neither sought his harm;<span class="x" onmousemove="('comment',' Num. XXXV, 23. ');">⁷</span>

מידי אוהב כתיב אלא סברא הוא אויב מאי טעמא משום דמרחקא דעתיה אוהב נמי מקרבא דעתיה

thenhe may be his judge.<span class="x" onmousemove="('comment',' Because immediately after this it is written, And the Congregation shall judge. ');">⁸</span>

ורבנן האי לא אויב לו ולא מבקש רעתו מאי דרשי ביה

Here we find[the exclusion of] an enemy. Whence is deduced [the exclusion of] a friend?— Read [these texts] thus: And he was not his enemy, nor his friend, —then he may give evidence, neither sought his harm, nor his good, — thenhe may be his judge. Is then 'his friend' actuallystated?<span class="x" onmousemove="('comment',' Surely it is inadmissible to deduce a law by adding to the text! ');">⁹</span>

חד לדיין

— But it is a matter of logic.Why is an enemy [excluded]? Because of hisdisaffection.<span class="x" onmousemove="('comment',' Lit., 'alienation of his mind.' ');">¹⁰</span>

אידך כדתניא אמר רבי יוסי ברבי יהודה והוא לא אויב לו ולא מבקש רעתו מכאן לשני תלמידי חכמים ששונאין זה את זה שאין יושבין בדין כאחד:

Then a friend too[is ineligible] because of his friendlyinclination.<span class="x" onmousemove="('comment',' Lit., 'the proximity of his mind.' ');">¹¹</span>

<big><strong>מתני׳</strong></big> כיצד בודקים את העדים היו מכניסין אותן לחדר ומאיימין עליהן ומוציאין את כל האדם לחוץ ומשיירין את הגדול שבהן

Now, how do theRabbis<span class="x" onmousemove="('comment',' In the Mishnah who do not disqualify a man on such grounds. ');">¹²</span>

ואומרים לו אמור היאך אתה יודע שזה חייב לזה אם אמר הוא אמר לי שאני חייב לו איש פלוני אמר לי שהוא חייב לו לא אמר כלום עד שיאמר בפנינו הודה לו שהוא חייב לו מאתים זוז

interpret this text, Andhe was not his enemy, neither sought hisharm?<span class="x" onmousemove="('comment',' Ibid. ');">¹³</span>

ואחר כך מכניסין את השני ובודקין אותו אם נמצאו דבריהן מכוונין נושאין ונותנין בדבר

— One [expression] intimates[his unfitness to be] a judge;<span class="x" onmousemove="('comment',' In which case they agree with R. Judah ');">¹⁴</span>

שנים אומרים זכאי ואחד אומר חייב זכאי שנים אומרים חייב ואחד אומר זכאי חייב אחד אומר חייב ואחד אומר זכאי אפילו שנים מזכין או שנים מחייבין ואחד אומר איני יודע יוסיפו הדיינין

theother they interpret as has been taught: R. Jose son of R. Judah said, Andhe was not his enemy, neither sought his harm; from this we deduce that twoscholars who hate each other may not sit together as judges.

גמרו את הדבר היו מכניסין אותן הגדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב

<b><i>MISHNAH</i></b>. HOW ARE THE WITNESSES EXAMINED? — THEY ARE BROUGHT INTO AROOM,<span class="x" onmousemove="('comment',' Most edd. omit 'a room'. ');">¹⁵</span>

ומניין לכשיצא לא יאמר אני מזכה וחביריי מחייבים אבל מה אעשה שחביריי רבו עלי על זה נאמר ((ויקרא יט, טז) לא תלך רכיל בעמך ואומר) (משלי יא, יג) הולך רכיל מגלה סוד:

AND AWE IS INSTILLED INTOTHEM.<span class="x" onmousemove="('comment',' Lit., 'Frightened,' — to tell the truth. ');">¹⁶</span>

<big><strong>גמ׳</strong></big> היכי אמרי' להו אמר רב יהודה הכי אמרינן להו (משלי כה, יד) נשיאים ורוח וגשם אין איש מתהלל במתת שקר

THEN THEY ARE SENTOUT,<span class="x" onmousemove="('comment',' That is the reading of Alfasi and Asheri. (also J.). and seems to be supported by the discussion in the Gemara (v. infra, p. 185., n 5). But our text reads: THEN ALL THE PEOPLE ARE&nbsp;… ');">¹⁷</span>

אמר (ליה) רבא יכלי למימר שב שני הוה כפנא ואבבא אומנא לא חליף

SAVE FOR THE OLDEST [WITNESS]TO WHOM THEY [THE JUDGES] SAY, TELL US, HOW DOST THOU KNOW THAT SO AND SOOWES [MONEY] TO SO AND SO? IF HE ANSWERS: HE PERSONALLY TOLD ME: 'I OWE HIM[THE MONEY],' OR, 'SO AND SO TOLD ME THAT HE OWES HIM,' HIS STATEMENT ISWORTHLESS,<span class="x" onmousemove="('comment',' Lit., 'He has said nothing.' ');">¹⁸</span>

אלא אמר רבא אמרינן להו (משלי כה, יח) מפץ וחרב וחץ שנון איש עונה ברעהו עד שקר

UNLESS HE DECLARES, 'INOUR PRESENCE,<span class="x" onmousemove="('comment',' I.e., in the presence of himself and another person. ');">¹⁹</span>

אמר (ליה) רב אשי יכלי למימר שב שני הוה מותנא ואיניש בלא שניה לא שכיב

HE ADMITTED TO HIMTHAT HE OWES HIM TWO HUNDRED <i>ZUZ</i>.'<span class="x" onmousemove="('comment',' I.e., intending, by so doing, to recognise us officially as witnesses. ');">²⁰</span>

אלא אמר רב אשי אמר לי נתן בר מר זוטרא אמרינן להו סהדי שקרי אאוגרייהו זילי דכתיב (מלכים א כא, י) והושיבו שנים אנשים בני בליעל נגדו ויעידוהו לאמר ברכת אלהים ומלך:

AFTER THAT THE SECOND WITNESS IS ADMITTEDAND SIMILARLY EXAMINED. IF THEIR STATEMENTS TALLY, THEY [THE JUDGES] PROCEEDTO DISCUSS THE CASE. SHOULD TWO FIND HIM NOT LIABLE AND ONE LIABLE, HE ISDECLARED NOT LIABLE; TWO LIABLE, AND ONE NOT LIABLE, HE IS DECLARED LIABLE;ONE LIABLE, AND ONE NOT LIABLE, OR TWO EITHER NOT LIABLE OR LIABLE, WHILETHE THIRD IS UNDECIDED,<span class="x" onmousemove="('comment',' Lit., 'Says, I do not know.' ');">²¹</span>

אם אמר הוא אמר לי כו' עד שיאמרו בפנינו הודה לו שהוא חייב לו מאתים זוז:

THE NUMBEROF JUDGES IS INCREASED.

מסייע ליה לרב יהודה דאמר רב יהודה אמר רב צריך שיאמר אתם עדיי

WHEN THE VERDICT IS ARRIVED AT,<span class="x" onmousemove="('comment',' Lit., 'when the matter is finished.' ');">²²</span>

איתמר נמי א"ר חייא בר אבא א"ר יוחנן (מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר) משטה אני בך פטור

THEY<span class="x" onmousemove="('comment',' The Talmud discusses to whom 'THEY' refers. ');">²³</span>

תניא נמי הכי מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר לו משטה אני בך פטור

ARE READMITTED, AND THE SENIORJUDGE SAYS: SO AND SO, THOU ART NOT LIABLE; OR, SO AND SO, THOU ART LIABLE.

ולא עוד אלא אפילו הכמין לו עדים אחורי גדר ואמר לו מנה לי בידך אמר לו הן רצונך שתודה בפני פלוני ופלוני אמר לו מתיירא אני שמא תכפיני לדין למחר אמר לו תניהו לי אמר לו משטה אני בך פטור

AND WHENCE DO WE KNOW THAT HE [ONE OF THE JUDGES] WHEN LEAVING, MUST NOTSAY, 'I WAS FOR ACQUITTAL WHILST MY COLLEAGUES WERE FOR CONVICTION, BUT WHATCOULD I DO, SEEING THAT THEY WERE IN THE MAJORITY?' — OF SUCH A ONE IS ITWRITTEN: THOU SHALT NOT GO ABOUT AS A TALEBEARER AMONG THYPEOPLE,<span class="x" onmousemove="('comment',' Lev. XIX, 16. In other versions this verse is omitted. Cf. J. and Maim. Yad, Sanh. XXII. ');">²⁴</span>

ואין טוענין למסית

AND AGAIN, HE THAT GOETHABOUT AS A TALEBEARER REVEALETHSECRETS.<span class="x" onmousemove="('comment',' Prov. XI, 13. ');">²⁵</span>

מסית מאן דכר שמיה חסורי מיחסרא והכי קתני אם לא טען אין טוענין לו ובדיני נפשות אע"ג דלא טען טוענין לו ואין טוענין למסית

<b><i>GEMARA</i></b>. How are they<span class="x" onmousemove="('comment',' The witnesses. ');">²⁶</span>

מאי שנא מסית אמר ר' חמא בר חנינא מפירקיה דרבי חייא בר אבא שמיע לי שאני מסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו

cautioned?Rab Judah said: We admonish them thus: As vapours and wind without rain,so is he that boasteth himself of a falsegift.<span class="x" onmousemove="('comment',' Prov. XXV, 14. I.e., just as abundant and seasonable rain is promised as a reward for faithfully keeping the commandments, so the iniquity of the people is the cause of the withholding of the rain, cf. Ta'an. 7b Thus the witnesses are warned that, by their false evidence, they may cause drought. ');">²⁷</span>

אמר רבי שמואל בר נחמן אמר רבי יונתן מניין שאין טוענין למסית מנחש הקדמוני דא"ר שמלאי הרבה טענות היה לו לנחש לטעון ולא טען ומפני מה לא טען לו הקב"ה לפי שלא טען הוא

Raba remarked: They mightsay [inwardly]: Though a famine last seven years it does not pass the artisan'sgate.<span class="x" onmousemove="('comment',' I.e., the warning may prove ineffective, for hunger need not be feared by those who have learned a trade. ');">²⁸</span>

מאי הוה ליה למימר דברי הרב ודברי תלמיד דברי מי שומעין דברי הרב שומעין

But, said Raba, this is whatis said to them: As a maul and a sword and a sharp arrow, so is a man thatbeareth false witness against hisneighbour.<span class="x" onmousemove="('comment',' Prov. XXV, 18, i.e., their misdemeanor might cause a plague to come upon the world. ');">²⁹</span>

אמר חזקיה מניין שכל המוסיף גורע שנאמר (בראשית ג, ג) אמר אלהים לא תאכלו ממנו ולא תגעו בו

R. Ashi demurred: Theymight say: Though a plague last seven years, no one dies before his time!But, said R. Ashi, Nathan b. Mar Zutra told me, We warn them thus: Falsewitnesses are despised [even] by their own employers, as it is written, Andset two men, base fellows, before him, and let them bear witness againsthim, saying, Thou didst curse God and theKing.<span class="x" onmousemove="('comment',' I Kings XXI, 10. regarding Naboth. The contention is proved from the fact that the witnesses are called base fellows by Jezebel, their own employer. ');">³⁰</span>

רב משרשיא אמר מהכא (שמות כה, י) אמתים וחצי ארכו

IF HE ANSWERS, HE [PERSONALLY] TOLD ME: I OWE HIM [THE MONEY];' OR, 'SO ANDSO TOLD ME THAT HE OWES HIM,' HIS STATEMENT IS WORTHLESS, UNLESS HE DECLARES,'IN OUR PRESENCE HE ADMITTED THAT HE OWES HIM TWO HUNDRED <i>ZUZ</i>.This<span class="x" onmousemove="('comment',' The fact that they must declare, IN OUR PRESENCE, which implies that he explicitly appointed them for the purpose. ');">³¹</span>

רב אשי אמר (שמות כו, ז) עשתי עשרה יריעות

supports Rab Judah. For RabJudah said in Rab's name: One must definitely instruct them [those who witnessa transaction]: Ye are mywitnesses.<span class="x" onmousemove="('comment',' Otherwise their testimony cannot be accepted. ');">³²</span>

אמר אביי לא שנו אלא דאמר משטה אני בך אבל אמר

It has been stated, likewise:R. Hiyya b. Abba said in R. Johanan's name. [If A says to B,] 'You owe mea maneh',<span class="x" onmousemove="('comment',' A hundred zuz. ');">³³</span> and B admits it; and ifhe demands it from him the following day, and B answers, 'I was only jestingwith you,'<span class="x" onmousemove="('comment',' Because I knew you asked a thing which never happened. ');">³⁴</span> he is not liable.<span class="x" onmousemove="('comment',' Alfasi and Asheri omit the bracketed passage, and substitute: And he must instruct (them), 'Ye are my witnesses.' ');">³⁵</span> Soalso it has been taught: [If A says to B,] 'You owe me a maneh'; and B answers,'Yes, it is so;' but on the following day, when the former demands it, thelatter replies. 'I was but jesting with you,' he is not liable. Moreover,if he hid witnesses behind a fence and said to him: 'You owe me a maneh',and B answered, 'Yes;' and A added, 'Are you willing to make this admissionin the presence of so and so?' And he replied: 'I am afraid to do so, lestyou compel me to go to court;' and if on the following day, on his [A's]demanding it from him, B retorts; 'I was only jesting with you', he is notliable. But we do not plead [thus] on behalf of aMesith.<span class="x" onmousemove="('comment',' [H], an inciter to idolatry; v. Glos. ');">³⁶</span> Mesith? Who mentionedhim?<span class="x" onmousemove="('comment',' I.e., it has no bearing on the discussion. ');">³⁷</span> — The text is defective, andshould read thus: If he himself did not plead[this],<span class="x" onmousemove="('comment',' That he was only jesting with him. ');">³⁸</span> we do not plead it for him.But in capital charges, even if he himself does notplead,<span class="x" onmousemove="('comment',' Circumstances that would help to prove his innocence. ');">³⁹</span> we plead on his behalf. Yetno such plea is made on behalf of a Mesith. Wherein does a Mesith differ?— R. Hama b. Hanina said: I heard it said in alecture<span class="x" onmousemove="('comment',' [H], the lecture held on the Sabbath before Festivals, Rashi, B.B. 22a. V. Zunz, GV 349, n.g.] ');">⁴⁰</span> by R. Hiyya b. Abba: A Mesithis different, because the Divine Law states, Neither shall thine eyes pityhim; neither shalt thou concealhim.<span class="x" onmousemove="('comment',' Deut. XIII, 9; this refers to a Mesith. ');">⁴¹</span> R. Samuel b. Nahman said in R. Jonathan's name: Whence do we know that wedo not plead on behalf of a Mesith? — From the [story of] the ancientserpent.<span class="x" onmousemove="('comment',' In the Garden of Eden. Cf. Gen. III. ');">⁴²</span> For R. Simlai said: Theserpent had many pleas to put forward but did not do so. Then why did notthe Holy One, blessed be He, plead on its behalf? — Because it offered noneitself. What could it have said [to justify itself?] — 'When the words ofthe teacher and those of the pupil [are contradictory], whose words shouldbe hearkened to; surely the teacher's!'<span class="x" onmousemove="('comment',' So Eve, evens though seduced by me, should have obeyed the command of God. ');">⁴³</span> Hezekiah said: Whence do we know that he who adds [to the word of God] subtracts[from it]? — From the verse, God hath said, Ye shall not eat of it neithershall ye touch it.<span class="x" onmousemove="('comment',' Gen. III, 3. Eve added to God's words by telling the serpent that she was not even permitted to touch the tree. The serpent then pushed her into contact with the tree and told her: See, just as death did not ensue from the touch, so it will not follow from eating of it. V. Rashi a.l. ');">⁴⁴</span> R. Mesharshia said: [We derive it] from the following verse: Ammathayim [twocubits] and a half shall be hislength.<span class="x" onmousemove="('comment',' Ex. XXV, 17. If [H] be decapitated it will read [H] ([H]) two hundred. Thus by adding the [H] the number will be reduced to two. ');">⁴⁵</span> R. Ashi said: From this:'Ashte-'esreh [eleven]curtains.<span class="x" onmousemove="('comment',' Ex. XXVI, 7. By taking away the [H] from [H] [11], it reads [H] [12]. ');">⁴⁶</span> Abaye said: The above ruling<span class="x" onmousemove="('comment',' That where witnesses were not present by special appointment he might plead that he was joking. ');">⁴⁷</span> holdsgood only if he says: 'I was only joking with you'; but if he pleads: