Sanhedrin 73

ושלש שורות של תלמידי חכמים יושבין לפניהן כל אחד ואחד מכיר את מקומו הוצרכו לסמוך סומכין מן הראשונה אחד מן השניה בא לו לראשונה אחד מן השלישית בא לו לשניה בוררים להן עוד אחד מן הקהל ומושיבין אותו בשלישית ולא היה יושב במקומו של ראשון אלא יושב במקום הראוי לו:

AND THREE ROWS OF SCHOLARS SAT<span class="x" onmousemove="('comment',' Also in semi-circular form, but on the floor. Each row numbered twenty-three, making a total of sixty-nine. They were there for completion purposes in case there might be a majority of only one for condemnation. Although forty-eight would have sufficed for that purpose, since the completion goes on till the number of seventy-one is reached, some difficulty would have been experienced in arranging that number into rows. It would not have been proper to make two rows of twenty-four, since these would have been larger than that of the Sanhedrin, nor three rows of sixteen, which would have seemed too small, nor two rows of twenty-three and a third one only of two. Hence the sixty-nine (Rashi). ');">¹</span> IN FRONT OF THEM; EACH KNOWING HIS OWN PLACE.<span class="x" onmousemove="('comment',' The disciples were seated according to rank. ');">²</span>

<big><strong>גמ׳</strong></big> מנא הני מילי א"ר אחא בר חנינא דאמר קרא (שיר השירים ז, ג) שררך אגן הסהר אל יחסר המזג וגו'

IN CASE IT WAS NECESSARY TO ORDAIN [ANOTHER JUDGE],<span class="x" onmousemove="('comment',' If a member died, or for completion purposes. ');">³</span> HE WAS APPOINTED FROM THE FIRST [ROW] IN WHICH CASE ONE OF THE SECOND [ROW] MOVED UP TO THE FIRST, ONE OF THE THIRD TO THE SECOND, AND A MEMBER OF THE ASSEMBLED [AUDIENCE]<a rel="footnote" href="#56a_4">⁴</a>

שררך זו סנהדרין למה נקרא שמה שררך שהיא יושבת בטיבורו של עולם אגן שהיא מגינה על כל העולם כולו הסהר שהיא דומה לסהר

WAS SELECTED AND SEATED IN THE THIRD [ROW]. HE<span class="x" onmousemove="('comment',' Who was chosen from the assembly. ');">⁵</span> DID NOT SIT IN THE PLACE VACATED BY THE FIRST<span class="x" onmousemove="('comment',' Of the row. ');">⁶</span>

אל יחסר המזג שאם הוצרך אחד מהם לצאת רואין אם יש עשרים ושלשה כנגד סנהדרי קטנה יוצא ואם לאו אינו יוצא:

BUT IN THE PLACE SUITABLE FOR HIM.<span class="x" onmousemove="('comment',' When the one at the head of the row was promoted, all moved one place up, leaving the last seat for the new member. ');">⁷</span> <b><i>GEMARA</i></b>. Whence is this derived? — R. Aha Haninah said: Scripture states, Thy navel is like a round goblet ['aggan ha-Sahar] wherein no mingled wine is wanting.<span class="x" onmousemove="('comment',' Cant. VII, 3. ');">⁸</span>

(שיר השירים ז, ג) בטנך ערימת חטים מה ערימת חטים הכל נהנין ממנה אף סנהדרין הכל נהנין מטעמיהן: (שיר השירים ז, ג) סוגה בשושנים שאפילו כסוגה של שושנים לא יפרצו בהן פרצות

'Thy navel' — that is the Sanhedrin. Why was it called 'navel'? — Because it sat at the navel-point<span class="x" onmousemove="('comment',' I.e., the centre. According to Midrashic legend the Temple was situated in the centre of the world. Cf. Tanhuma, Wayikra. XVIII, 23. ');">⁹</span> of the world. [Why] 'aggan?<span class="x" onmousemove="('comment',' [H] akin to [H] — 'to enclose'. Hence, shield, protect. ');">¹⁰</span>

והיינו דאמר ליה ההוא מינא לרב כהנא אמריתו נדה שרי לייחודי בהדי גברא אפשר אש בנעורת ואינה מהבהבת אמר ליה התורה העידה עלינו סוגה בשושנים שאפילו כסוגה בשושנים לא יפרצו בהן פרצות

— Because it protects [meggin] the whole world. [Why] ha-Sahar? — Because it was moon-shaped.<span class="x" onmousemove="('comment',' [H]=moon.I.e., they were seated in circular form like a moon. ');">¹¹</span> [Why] in which no mingled wine is wanting? — I.e., if one of them had to leave, it had to be ascertained if twenty-three, corresponding to the number of the minor Sanhedrin, were left,<span class="x" onmousemove="('comment',' The actual number required for capital cases is twenty-three, roughly a third of seventy-one, the remaining two-thirds being for completion purposes. The Aggadists therefore compare the court to mingled wine, a mixture of one-third of wine and two-thirds of water. Cf. B M. 60a; Tanhuma. Bamidbar IV. ');">¹²</span>

ריש לקיש אמר מהכא (שיר השירים ו, ז) כפלח הרמון רקתך אפילו ריקנין שבך מלאין מצות כרמון ר' זירא אמר מהכא (בראשית כז, כז) וירח את ריח בגדיו אל תיקרי בגדיו אלא בוגדיו

in which case he might go out; if not, he might not depart. Thy belly is like a heap of wheat:<span class="x" onmousemove="('comment',' Cant. VII, 3. ');">¹³</span>

הנהו בריוני דהוה בשיבבותיה דר' זירא דהוה מקרב להו כי היכי דניהדרו להו בתיובתא והוו קפדי רבנן כי נח נפשיה דר' זירא אמרי עד האידנא הוה חריכא קטין שקיה דהוה בעי עלן רחמי השתא מאן בעי עלן רחמי הרהרו בלבייהו ועבדו תשובה:

Just as all benefit from a heap of wheat, so do all benefit from the deliberations of the Sanhedrin. Set about with lilies:<span class="x" onmousemove="('comment',' Ibid. ');">¹⁴</span>

שלש שורות כו': אמר אביי ש"מ כי ניידי כולהו ניידי ולימא להו עד האידנא הוה יתיבנא ברישא השתא מותביתו לי בדנבי אמר אביי דאמרי ליה הכי הוי זנב לאריות ואל תהי ראש לשועלים:

Even through a hedge of lilies they would make no breach.<span class="x" onmousemove="('comment',' Metaphorically: the lightest barrier sufficed to keep them from sin. ');">¹⁵</span> In this connexion there is the story of a Min<span class="x" onmousemove="('comment',' [H], a sectarian. v. Glos. ');">¹⁶</span>

<big><strong>מתני׳</strong></big> כיצד מאיימין את העדים על עידי נפשות היו מכניסין אותן ומאיימין עליהן שמא תאמרו מאומד ומשמועה עד מפי עד ומפי אדם נאמן שמא אי אתם יודעין שסופנו לבדוק אתכם בדרישה ובחקירה

who said to R. Kahana: Ye maintain that a menstruant woman is permitted yihud [privacy] with her husband: can fire be near tow without singeing it? He retorted: The Torah testifies this of us: Set about with lilies — even through a hedge of lilies they make no breach. Resh Lakish deduced [the same answer] from the following verse, Thy temples [rakkathek] are like a pomegranate split open!<span class="x" onmousemove="('comment',' Cant. VI, 7. ');">¹⁷</span> Even the emptiest [rekanin]<a rel="footnote" href="#56a_18">¹⁸</a>

הוו יודעין שלא כדיני ממונות דיני נפשות דיני ממונות אדם נותן ממון ומתכפר לו דיני נפשות דמו ודם זרעותיו תלויין בו עד סוף העולם

among you are as full of meritorious deeds as a pomegranate [of seeds].<span class="x" onmousemove="('comment',' So there is no fear of their infringing the prohibition. ');">¹⁹</span> R. Zera deduced it from the following verse, And he smelt the smell of his raiment;<span class="x" onmousemove="('comment',' Gen. XXVII, 27. ');">²⁰</span>

שכן מצינו בקין שהרג את אחיו שנאמר (בראשית ד, י) דמי אחיך צועקים אינו אומר דם אחיך אלא דמי אחיך דמו ודם זרעותיו דבר אחר דמי אחיך שהיה דמו מושלך על העצים ועל האבנים

read not begadaw [his raiment] but bogedaw [his traitors].<span class="x" onmousemove="('comment',' The consonants of both words are the same — [H] I.e., even those who are traitors to the teachings of Judaism diffuse the fragrance of good deeds. Maharsha: Isaac was able to trace in Jacob his original character even though he appeared before him in disguise, so even in his apparently unworthy descendants their good qualities are discernible. ');">²¹</span> In the neighbourhood of R. Zera there lived some lawless men. He nevertheless showed them friendship in order to lead them to repent; but the Rabbis were annoyed [at his action]. When R. Zera's soul went to rest,<span class="x" onmousemove="('comment',' I.e., when he died. ');">²²</span>

לפיכך נברא אדם יחידי ללמדך שכל המאבד נפש אחת מישראל מעלה עליו הכתוב כאילו איבד עולם מלא וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו קיים עולם מלא

they said: Until now we had the burnt man with the dwarfed legs<span class="x" onmousemove="('comment',' V. B M. 85a for the reason for this nick-name. ');">²³</span> to implore Divine mercy for us; who will do so now? Thereupon they felt remorse in their hearts and repented.

ומפני שלום הבריות שלא יאמר אדם לחבירו אבא גדול מאביך ושלא יהו המינים אומרים הרבה רשויות בשמים

THREE ROWS Abaye said: We may infer from this<span class="x" onmousemove="('comment',' The statement in the Mishnah that the member chosen from the assembled audience does not occupy the seat just vacated. ');">²⁴</span> that when one moves they all move.<span class="x" onmousemove="('comment',' V. p. 231, n. 7. ');">²⁵</span>

ולהגיד גדולתו של הקב"ה שאדם טובע כמה מטבעות בחותם אחד כולן דומין זה לזה ומלך מלכי המלכים הקב"ה טבע כל אדם בחותמו של אדם הראשון ואין אחד מהן דומה לחבירו לפיכך כל אחד ואחד חייב לומר בשבילי נברא העולם

But can he<span class="x" onmousemove="('comment',' The promoted member of the rows of scholars. ');">²⁶</span> not object to them: Until now I used to sit at the head,<span class="x" onmousemove="('comment',' E.g., of the second row. ');">²⁷</span>

ושמא תאמרו

whilst now ye place me at the tail!<span class="x" onmousemove="('comment',' Of the first row. ');">²⁸</span> Said Abaye: They can answer him thus: Better a tail to lions than a head to foxes.<span class="x" onmousemove="('comment',' Aboth IV, 15. ');">²⁹</span> <b><i>MISHNAH</i></b>. HOW WERE THE WITNESSES INSPIRED WITH AWE? WITNESSES IN CAPITAL CHARGES<span class="x" onmousemove="('comment',' [Ms.M: How are witnesses in capital charges intimidated? They were brought in, etc.] ');">³⁰</span> WERE BROUGHT IN AND INTIMIDATED [THUS]: PERHAPS WHAT YE SAY IS BASED ONLY ON CONJECTURE,<span class="x" onmousemove="('comment',' I.e., from circumstantial evidence. ');">³¹</span> OR HEARSAY,<span class="x" onmousemove="('comment',' [A general rumour (Yad Ramah).] ');">³²</span> OR IS EVIDENCE FROM THE MOUTH OF ANOTHER WITNESS,<span class="x" onmousemove="('comment',' [Each one of you has heard it from a separate witness (Yad Ramah).] ');">³³</span> OR EVEN FROM THE MOUTH OF A TRUSTWORTHY PERSON:<span class="x" onmousemove="('comment',' [You both heard it from the same trustworthy person.] ');">³⁴</span> PERHAPS YE ARE UNAWARE THAT ULTIMATELY WE SHALL SCRUTINIZE YOUR EVIDENCE BY CROSS EXAMINATION AND INQUIRY? KNOW THEN THAT CAPITAL CASES ARE NOT LIKE MONETARY CASES. IN CIVIL SUITS, ONE CAN MAKE MONETARY RESTITUTION<span class="x" onmousemove="('comment',' If he causes financial loss through giving false testimony. ');">³⁵</span> AND THEREBY EFFECT HIS ATONEMENT; BUT IN CAPITAL CASES HE IS HELD RESPONSIBLE FOR HIS BLOOD [sc. THE ACCUSED'S] AND THE BLOOD OF HIS [POTENTIAL] DESCENDANTS UNTIL THE END OF TIME,<span class="x" onmousemove="('comment',' Lit., 'the world', i.e., not only for the death of the accused himself, but of his potential descendants for all time. ');">³⁶</span> FOR THUS WE FIND IN THE CASE OF CAIN, WHO KILLED HIS BROTHER, THAT IT IS WRITTEN: THE BLOODS OF THY BROTHER CRY UNTO ME:<span class="x" onmousemove="('comment',' Gen.IV, 10; [H] is plural. ');">³⁷</span> NOT THE BLOOD OF THY BROTHER, BUT THE BLOODS OF THY BROTHER, IS SAID — i.e., HIS BLOOD AND THE BLOOD OF HIS [POTENTIAL] DESCENDANTS. (ALTERNATIVELY, THE BLOODS OF THY BROTHER, TEACHES THAT HIS BLOOD WAS SPLASHED OVER TREES AND STONES.)<span class="x" onmousemove="('comment',' This is obviously not part of the caution, but interpolated. V. Krauss, Sanhedrin-Makkot a.l. ');">³⁸</span> FOR THIS REASON WAS MAN CREATED ALONE, TO TEACH THEE THAT WHOSOEVER DESTROYS A SINGLE SOUL OF ISRAEL,<span class="x" onmousemove="('comment',' 'OF ISRAEL' is absent in some texts. ');">³⁹</span> SCRIPTURE IMPUTES [GUILT] TO HIM AS THOUGH HE HAD DESTROYED A COMPLETE WORLD; AND WHOSOEVER PRESERVES A SINGLE SOUL OF ISRAEL, SCRIPTURE ASCRIBES [MERIT] TO HIM AS THOUGH HE HAD PRESERVED A COMPLETE WORLD.<span class="x" onmousemove="('comment',' Since all mankind originated from one man. ');">⁴⁰</span> FURTHERMORE, [HE WAS CREATED ALONE] FOR THE SAKE OF PEACE AMONG MEN, THAT ONE MIGHT NOT SAY TO HIS FELLOW, 'MY FATHER WAS GREATER THAN THINE, AND THAT THE MINIM<span class="x" onmousemove="('comment',' V. p. 211, n. 8, and p. 239, n. 9; here, however, it is more probable that the allusion is to the Gnostics and their doctrine of the Demiurgus; v. Krauss, op. cit. a.l. ');">⁴¹</span> MIGHT NOT SAY, THERE ARE MANY RULING POWERS IN HEAVEN; AGAIN, TO PROCLAIM THE GREATNESS OF THE HOLY ONE, BLESSED BE HE: FOR IF A MAN STRIKES MANY COINS FROM ONE MOULD, THEY ALL RESEMBLE ONE ANOTHER, BUT THE SUPREME KING OF KINGS,<span class="x" onmousemove="('comment',' Lit., 'the King of the Kings of the Kings.' ');">⁴²</span> THE HOLY ONE, BLESSED BE HE, FASHIONED EVERY MAN IN THE STAMP OP THE FIRST MAN, AND YET NOT ONE OF THEM RESEMBLES HIS FELLOW. THEREFORE EVERY SINGLE PERSON IS OBLIGED TO SAY: THE WORLD WAS CREATED FOR MY SAKE.<span class="x" onmousemove="('comment',' How grave the responsibility therefore of corrupting myself by giving false evidence, and thus bringing the moral guilt of murder upon a whole world. ');">⁴³</span> PERHAPS YE WILL SAY: