Sanhedrin 64

טעו לא ישלמו כל שכן שתנעול דלת בפני לווין

when they [the judges] erred [in their verdict], they should not be liable! — Then thou wouldst most certainly lock the door against borrowers.<span class="x" onmousemove="('comment',' For notes v. supra 3a. ');">¹</span> Raba<span class="x" onmousemove="('comment',' Who holds that there is no difference between the teachings, and that they were all taught after the enactment referred to. ');">²</span>

רבא אמר מתניתין דהכא בדיני קנסות ואידך בהודאות והלואות

said: Our Mishnah refers to a case of Kenas,<span class="x" onmousemove="('comment',' E.g., the payment of the double restitution (v. Glos.), where the fear locking the door against borrowers has no ground. ');">³</span> the other teachings<span class="x" onmousemove="('comment',' The Baraitha and Mishnah in Sheb. ');">⁴</span>

רב פפא אמר אידי ואידי בהודאה והלואה כאן בדין מרומה כאן בדין שאינו מרומה

to the admission and transaction of loans.<span class="x" onmousemove="('comment',' And where refusal to lend might be a consequence of this enacting procedure. ');">⁵</span> R. Papa said:<span class="x" onmousemove="('comment',' In reconciliation of the views of the two teachings. ');">⁶</span>

כדריש לקיש דריש לקיש רמי כתיב (ויקרא יט, טו) בצדק תשפוט עמיתך וכתיב (דברים טז, כ) צדק צדק תרדף הא כיצד כאן בדין מרומה כאן בדין שאין מרומה

Both this and the other teachings deal with the admission and transaction of loans. In our Mishnah, however, the suit is [suspected of being] dishonest,<span class="x" onmousemove="('comment',' The judges find suspicious circumstances attending the claim; therefore full investigation is essential for the establishment of the truth. ');">⁷</span> while in the other,<span class="x" onmousemove="('comment',' V. p. 202. n. 11. ');">⁸</span>

רב אשי אמר מתני׳ כדשנין קראי אחד לדין וא' לפשרה

the claim is [i.e., appears] genuine. This agrees with Resh Lakish, for Resh Lakish opposed [two verses to each other]: It is written, In justice<span class="x" onmousemove="('comment',' E.V. 'righteousness'. ');">⁹</span> shalt thou judge thy neighbour;<span class="x" onmousemove="('comment',' Lev. XIX, 15. ');">¹⁰</span>

כדתניא צדק צדק תרדף אחד לדין ואחד לפשרה כיצד שתי ספינות עוברות בנהר ופגעו זה בזה אם עוברות שתיהן שתיהן טובעות בזה אחר זה שתיהן עוברות וכן שני גמלים שהיו עולים במעלות בית חורון ופגעו זה בזה אם עלו שניהן שניהן נופלין בזה אחר זה שניהן עולין

but elsewhere, Justice, justice shalt thou follow.<span class="x" onmousemove="('comment',' Deut. XVI, 20. The repetition of 'justice' indicates the necessity' of stricter investigation than is implied by the single use of the word. ');">¹¹</span> How so? — The latter refers to a suit suspected to be dishonest; the former, to an [apparently] genuine claim.

הא כיצד טעונה ושאינה טעונה תידחה שאינה טעונה מפני טעונה קרובה ושאינה קרובה תידחה קרובה מפני שאינה קרובה היו שתיהן קרובות שתיהן רחוקות הטל פשרה ביניהן ומעלות שכר זו לזו

R. Ashi said: The [contradictory] teachings are reconciled as above;<span class="x" onmousemove="('comment',' As explained by R. Hanina, Raba and R. Papa. ');">¹²</span> but as for the [Scriptural] verses, one<span class="x" onmousemove="('comment',' The Biblical emphasis on justice. ');">¹³</span>

ת"ר צדק צדק תרדף הלך אחר ב"ד יפה אחר רבי אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל

refers to a decision based on strict law, the other to a compromise. As it has been taught: Justice, justice shalt thou follow; the first [mention of justice] refers to a decision based on strict law; the second, to a compromise. How so? — E.g., where two boats sailing on a river meet; If both attempt to pass simultaneously, both will sink,<span class="x" onmousemove="('comment',' Through collision. ');">¹⁴</span> whereas, if one makes way for the other, both can pass [without mishap]. Likewise, if two camels met each other while on the ascent to Beth-Horon;<span class="x" onmousemove="('comment',' [H] (lit., 'the house of the hollow'). There were two towns of this name, distinguished on account of their situation, as Beth Horon the Upper, and Beth Horon the Lower. They both lay on the southern border of Ephraim and close to the territory of Benjamin (cf. Josh. XVI, 3, 5; XVIII, 13, 14) Beth Horon the Upper stands on the summit of a conical hill, while a short distance west of this point, on a rocky eminence, stands Beth Horon the Lower. The deep valley between the two places may account for the name, 'The house of the hollow.' The road winds up the mountain in zig-zag line, and is in many places cut in the rock. It is rugged and difficult. ');">¹⁵</span>

תנא קול ריחים בבורני שבוע הבן שבוע הבן אור הנר בברור חיל משתה שם משתה שם

if they both ascend [at the same time] both may tumble down [into the valley]; but if [they ascend] after each other, both can go up [safely]. How then should they act? If one is laden and the other unladen, the latter should give way to the former. If one is nearer [to its destination] than the other,<span class="x" onmousemove="('comment',' Lit., 'if one is near and the other is not near.' ');">¹⁶</span> the former should give way to the latter. If both are [equally] near or far [from their destination,] make a compromise between them, the one [which is to go forward] compensating the other [which has to give way].

ת"ר צדק צדק תרדף הלך אחר חכמים לישיבה אחר ר' אליעזר ללוד אחר רבן יוחנן בן זכאי לברור חיל אחר רבי יהושע לפקיעין אחר רבן גמליאל ליבנא אחר רבי עקיבא לבני ברק אחר רבי מתיא לרומי אחר רבי חנניא בן תרדיון לסיכני אחר ר' יוסי לציפורי אחר רבי יהודה בן בתירה לנציבין אחר רבי יהושע לגולה אחר רבי לבית שערים אחר חכמים ללשכת הגזית:

Our Rabbis taught: Justice, justice shalt thou follow, means, Thou shalt follow an eminent <i>Beth din</i>, as for example, [follow] R. Eliezer [b. Hyrkanus] to Lydda.<span class="x" onmousemove="('comment',' A city in Palestine, twelve miles from Jaffa on the road to Jerusalem. Was famous as a seat of Jewish scholarship after the destruction of the Temple. ');">¹⁷</span> or R. Johanan b. Zakkai to Beror Hail.<span class="x" onmousemove="('comment',' Seat of R. Johanan b. Zakkai's College. near Jabneh (Jastr.) [Klein, S., [H] I, 46, identifies it with the village Burer, west of Beth Gubrin (Eleutheropolis.)] ');">¹⁸</span>

דיני ממונות פותחין כו': היכי אמרינן אמר רב יהודה הכי אמרינן להו מי יימר כדקאמריתו

It has been taught: The noise of grindstones at Burni<span class="x" onmousemove="('comment',' A place near Lydda. 'The noise of grinding' was an indication that some ingredients were being ground for the purpose of treating the circumcision wound. ');">¹⁹</span> [announced] a circumcision<span class="x" onmousemove="('comment',' [H] lit., 'the week of the son' (bis), v. B.B. (Sonc. ed.) p. 246. n. 8. ');">²⁰</span>

א"ל עולא והא חסמינן להו וליחסמו מי לא תניא רבי שמעון בן אליעזר אומר מסיעין את העדים ממקום למקום כדי שתיטרף דעתן ויחזרו בהן

[was being performed]; and the light of a candle [by day, and many candles by night] at Beror Hail, showed that a feast [was being celebrated] there.<span class="x" onmousemove="('comment',' Bis: This was (a) during the time of Hadrian, the Emperor, who forbade the observance of the law and the rite of circumcision. Such were the signs by which Jews were invited to celebrate the solemn occasions [V. Graetz, Geschichte, IV, p. 158, who however regards these announcements as words of denunciation by the spies of the Roman Government on noticing these signs. Or (b) during the persecutions under Antiochus, Klein, op. cit., 40ff.] ');">²¹</span> Our Rabbis taught: justice, justice shalt thou follow,' this means, Follow the scholars to their academies. e.g.. R. Eliezer to Lydda, R. Johanan b. Zakkai to Beror Hail,<span class="x" onmousemove="('comment',' [Where he spent the last years of his life, v. Derenbourg, MGWJ. 1893, 304.] ');">²²</span>

מי דמי התם ממילא קא מידחו הכא קא דחינן להו בידים

R. Joshua to Peki'in,<span class="x" onmousemove="('comment',' Or Beki'in, a small town in Palestine, between Jabneh and Lydda. A seat of a Talmudic School during the patriarchate of Gamaliel II. ');">²³</span> Rabban Gamaliel [II] to Jabneh,<span class="x" onmousemove="('comment',' A small town on the N.W. borders of Judea, identified with Jabneel of Naftali (Josh. XIX, 33). Seat of the celebrated school after the destruction of Jerusalem, which locality is replaced as the seat of the Sanhedrin. Scholars (Weiss, Graetz, Halevy) disagree as to the exact authority it possessed. ');">²⁴</span>

אלא אמר עולא הכי אמרינן יש לך עדים להזימם א"ל רבה וכי פותחין בזכותו של זה שהיא חובתו של זה

R. Akiba to Benai Berak,<span class="x" onmousemove="('comment',' One of the cities of the tribe of Dan (Josh. XIX, 45) identified with the modern Benai Berak, a flourishing Jewish Colony. ');">²⁵</span> R. Mathia to Rome,<span class="x" onmousemove="('comment',' [He left Palestine at the same time as Judah b. Bathyra and R. Hananiah, the nephew of R. Joshua b. Hananiah (v. infra) shortly before the Bar Kochba war, and making his way to Rome he there established a school, v. Bacher, AT., I, 380.] ');">²⁶</span>

ומי הויא חובתו והתנן אין עדים זוממין נהרגין עד שיגמר הדין

R. Hanania b. Teradion to Sikni,<span class="x" onmousemove="('comment',' [H] or Sogana (v. Josephus, Vita 51). North of Jotapata in Galilee. ');">²⁷</span> R. Jose [b. Halafta] to Sepphoris. R. Judah b. Bathyra to Nisibis,<span class="x" onmousemove="('comment',' Nisibis, city in North-eastern Mesopotamia, in the ancient province of Migdona. ');">²⁸</span>

הכי אמינא אילו שתיק האי עד דמיגמר דיניה ומייתי עדים ומזים להו הויא ליה חובתו של זה אלא אמר רבה אמרינן ליה יש לך עדים להכחישן

R. Joshua<span class="x" onmousemove="('comment',' Read: Haninah (nephew of R. Joshua) about whose journey to Babylon. v. Ber. 63a. V. marginal note. ');">²⁹</span> to the Exile,<span class="x" onmousemove="('comment',' [He established a school in Nehar Pekod, west of Nehardea, v. Bacher, op. cit. 389.] ');">³⁰</span>

רב כהנא אמר מדבריכם נזדכה פלוני אביי ורבא דאמרי תרוייהו אמרי' ליה אי לא קטלת לא תדחל רב אשי אמר כל מי שיודע לו זכות יבא וילמד עליו

Rabbi to Beth She'arim,<span class="x" onmousemove="('comment',' A city identified with El Shajerah, south of Sepphoris. (Neubauer, Geographie, p. 200.) One of the stations the Sanhedrin were destined to pass in its ten exiles during the period 30-170 C.E. V. R.H. 31b; Keth. 103b. ');">³¹</span> or the Sages<span class="x" onmousemove="('comment',' The Great Sanhedrin (Rashi). ');">³²</span>

תניא כוותיה דאביי ורבא רבי אומר (במדבר ה, יט) אם לא שכב איש אותך ואם לא שטית וגו'

to the chamber of hewn stones.<span class="x" onmousemove="('comment',' [H], the chamber of hewn stones in the inner court of the Temple which was the home of the Great Sanhedrin. [On the refutation of Schurer's view that it was the chamber 'close to the Xystus' on the western border of the Temple Mount, v. Krauss, J.E., XII, 576.] ');">³³</span> CIVIL SUITS MAY BE OPENED EITHER FOR ACQUITTAL etc. What is said?<span class="x" onmousemove="('comment',' In opening the case for the defence. ');">³⁴</span> Rab Judah said: We speak thus to them:<span class="x" onmousemove="('comment',' Sc. the witnesses for prosecution. ');">³⁵</span> Who can tell that it is as ye say?<span class="x" onmousemove="('comment',' I.e., perhaps your evidence is false ');">³⁶</span> 'Ulla objected: But do we not thereby shut their lip?<span class="x" onmousemove="('comment',' I.e., discourage them from giving further evidence. ');">³⁷</span> — Then let them be shut! Has it not been taught: R. Simeon b. Eliezer said: The witnesses are moved from place to place,<span class="x" onmousemove="('comment',' Rashi: When they came to give evidence, the Court would decline to hear it in that place, but appoint another and at the second place, they found some reason for moving to a third and so on. ');">³⁸</span> that they<span class="x" onmousemove="('comment',' Lit., 'their minds'. ');">³⁹</span> may become confused, and withdraw [their evidence].<span class="x" onmousemove="('comment',' Tosef. Sanh. IX. ');">⁴⁰</span> What comparison is there! In that case, they are automatically repelled, whereas here, we repel them by our own act! But, said 'Ulla: We say thus: Have you [sc. the defendant] any witnesses to refute them?<span class="x" onmousemove="('comment',' The accusing witnesses, and prove them Zomemim.. ');">⁴¹</span> Rabbah demurred: Can we then open the defence of one in a manner which involves the condemnation of another?<span class="x" onmousemove="('comment',' For in a capital charge, witnesses proved Zomemim are liable to death. ');">⁴²</span> — But does this really involve his condemnation? Have we not learnt: Witnesses declared <i>Zomemim</i> are not executed unless the verdict has [already] been given!<span class="x" onmousemove="('comment',' And unless before it was carried out, they had been proved Zomemim. Consequently, if the accused is invited to produce witnesses to refute the other at this early stage of the proceedings, no question of condemnation arises. ');">⁴³</span> — I mean this: Should the defendant remain silent until the verdict is given, and then produce witnesses and refute the others, it involves their condemnation?<span class="x" onmousemove="('comment',' Hence at the very outset, he must not be invited to prove the accusing witnesses Zomemim. ');">⁴⁴</span> — Therefore Rabbah said: We say to him: Have you any witnesses to contradict them?<span class="x" onmousemove="('comment',' I.e., to prove the former evidence false, but not by means of shewing that the witnesses are Zomemim. (V. Glos. and p. 36, n. 3.) ');">⁴⁵</span> R. Kahana said: [We open the defence by saying,] From your words it appears that so and so is not guilty.<span class="x" onmousemove="('comment',' The judges start by pointing out the weak features of the prosecution, e.g., even if certain statements of the prosecution are proved true, they do not shew the guilt of the accused. ');">⁴⁶</span> Abaye and Raba both say: We say to him: If you did not commit the murder, have no fear. R. Ashi says: [We begin thus:] Whoever knows anything in his [sc. the accused's] favour, let him come forward and state it. It has been taught in agreement with Abaye and Raba: Rabbi said, If no man have lain with thee and if thou hast not gone aside to uncleanness, etc.;<span class="x" onmousemove="('comment',' Num. V, 19. ');">⁴⁷</span>