Sanhedrin 83

ותרוייהו כר' יוחנן סבירא להו הא למיהוי כי יתרא הא למיהוי כי נפיא

Now, both agree with R. Johanan,<span class="x" onmousemove="('comment',' That the recital of the benediction is conditioned by the filling up of the moon's concavity. ');">¹</span> butthe one [explains it as meaning]: Until it is like a strungbow;<span class="x" onmousemove="('comment',' I.e., semicircular, which shape it assumes after seven days. ');">²</span>

אמר ליה רב אחא מדיפתי לרבינא וליבריך הטוב והמטיב אמר ליה אטו כי חסר מי מברכינן דיין האמת דלבריך הטוב והמטיב וליברכינהו לתרוייהו כיון דהיינו אורחיה לא מברכינן

the other: Until it is like asieve.<span class="x" onmousemove="('comment',' I.e., round, at full moon. ');">³</span> R. Aha of Difti<span class="x" onmousemove="('comment',' [Dibtha on the Tigris. (Obermeyer op. cit. p. 197)]. ');">⁴</span>

וא"ר אחא בר חנינא א"ר אסי א"ר יוחנן כל המברך על החדש בזמנו כאילו מקבל פני שכינה כתיב הכא (שמות יב, ב) החדש הזה וכתיב התם (שמות טו, ב) זה אלי ואנוהו תנא דבי רבי ישמעאל אילמלא (לא) זכו ישראל אלא להקביל פני אביהן שבשמים כל חדש וחדש דיים אמר אביי הלכך נימרינהו מעומד

said toRabina:<span class="x" onmousemove="('comment',' With reference to Rab Judah's view. ');">⁵</span> Yet should not one utter thebenediction,<span class="x" onmousemove="('comment',' After seven days and until full moon. ');">⁶</span>

מרימר ומר זוטרא מכתפי (אהדדי) ומברכי א"ל רב אחא לרב אשי במערבא מברכי ברוך מחדש חדשים אמר ליה האי נשי דידן נמי מברכי

'Blessed&nbsp;… who artgood and dispensest good'!<span class="x" onmousemove="('comment',' This benediction is made on the attainment of a thing over which its due blessing has already been pronounced, but which has now either been improved or been replaced by a thing of the same kind but of a better quality (v. Ber. 59b). And so R. Aba maintained that even if in Rab Judah's opinion the usual benediction for the new moon is not to be uttered after seven days because it is then no longer new, yet since it is still in its growing stage, becoming more luminous as the days pass until full moon is reached, this latter blessing should be uttered. ');">⁷</span> — He replied:But when it is waning, do we say, 'Blessed be the true judge.'<span class="x" onmousemove="('comment',' A benediction recited on hearing bad tidings. Cf. Ber. 54a. ');">⁸</span>

אלא כדרב יהודה דאמר רב יהודה ברוך [וכו'] אשר במאמרו ברא שחקים וברוח פיו כל צבאם חוק וזמן נתן להם שלא ישנו את תפקידם ששים ושמחים לעשות רצון קונם פועלי אמת שפעולתן אמת וללבנה אמר שתתחדש עטרת תפארת לעמוסי בטן שהן עתידין להתחדש כמותה ולפאר ליוצרם על שם כבוד מלכותו ברוך אתה ה' מחדש חדשים

that weshould say: 'Blessed&nbsp;… who art good and dispensest good?'<span class="x" onmousemove="('comment',' When it is waxing. I.e., since its waning is not regarded as a loss, entailing this benediction, its waxing is not a gain, necessitating the other. ');">⁹</span> But why shouldnot both be recited?<span class="x" onmousemove="('comment',' On the respective occasions. ');">¹⁰</span>

(משלי כד, ו) כי בתחבולות תעשה לך מלחמה א"ר אחא בר חנינא א"ר אסי א"ר יוחנן במי אתה מוצא מלחמתה של תורה במי שיש בידו חבילות של משנה קרי רב יוסף אנפשיה (משלי יד, ד) ורב תבואות בכח שור:

Since it isa regular phenomenon, no benediction at all isrequired.<span class="x" onmousemove="('comment',' For its waxing is no particular boon from God, nor its waning an infliction, which are the fundamental reasons of these benedictions. ');">¹¹</span> R. Aha b. Hanina also said in the name of R. Assi in R. Johanan's name: Whoeverpronounces the benediction over the new moon in its due time welcomes, asit were, the presence of the <i>Shechinah</i>: for one passage states, Thismonth;<span class="x" onmousemove="('comment',' Ex. XII, 2, concerning the New Moon. ');">¹²</span>

אחד אומר בשתי שעות כו': א"ר שימי בר אשי לא שנו אלא שעות אבל אחד אומר קודם הנץ החמה ואחד אומר לאחר הנץ החמה עדותן בטילה

whilst elsewhere it is said,This is my God, and I will giorifyHim.<span class="x" onmousemove="('comment',' Ex. XV, 2, in the Song of Moses. 'This' is taken as connoting something that could, as it were, be pointed at with the finger (v. Mekilta. Ex. XV, 2), and the use of this word in the two verses suggests that he, who praises God at the periodical renewal of the moon, gives witness to the revelation of Divine Glory as manifested in natural phenomena. ');">¹³</span> In the school of Rabbi Ishmael it was taught: Had Israel inherited no otherprivilege<span class="x" onmousemove="('comment',' [H]; v. p. 153. n. 2. ');">¹⁴</span>

פשיטא אלא אחד אומר קודם הנץ ואחד אומר בתוך הנץ הא נמי פשיטא מהו דתימא הא בגילויא קאי וזהרורי בעלמא הוא דחזא קמ"ל:

than to greet the presenceof their Heavenly Father once amonth,<span class="x" onmousemove="('comment',' I.e., if they practised no other observance but this — the benediction over the new moon. ');">¹⁵</span> it were sufficient. Abayesaid: Therefore<span class="x" onmousemove="('comment',' Because it is a greeting of God's Presence. ');">¹⁶</span>

ואחר כך מכניסין כו': אותו היום ותו לא והתניא אם יש ממש בדבריו לא היה יורד משם לעולם ואם אין ממש בדבריו אין יורד כל היום כולו כדי שלא תהא עלייתו ירידה לו אמר אביי תרגומה אאם אין ממש בדבריו:

we must recite itstanding. But Meremar and Mar Zutra allowed themselves to be carried on theshoulders<span class="x" onmousemove="('comment',' Probably because of their infirmity through age. Cf. supra 7b, and Rashi's comment ');">¹⁷</span> when they pronounced theblessing.

מצאו לו זכות כו': יין מאי טעמא לא אמר רבי אחא בר חנינא אמר קרא (משלי לא, ד) ולרוזנים אי שכר העוסקין ברזו של עולם אל ישתכרו:

R. Aha said to R. Ashi: In 'the West,' they pronounce the following benediction:'Blessed be He who reneweth the moons.' Whereupon he retorted: Such a blessingeven our women folk pronounce!<span class="x" onmousemove="('comment',' As if to say, 'There is nothing in that.' Such a short benediction is fit only for the uneducated. e.g., women (Maharsha). ');">¹⁸</span> But[one should rather use the following], in accordance with Rab Judah, whogives it thus: Praised etc.<span class="x" onmousemove="('comment',' The 'etc.' (curr. edd. in brackets) stands for 'art thou, O Lord our God…' ');">¹⁹</span>

(מצאו לו זכות כו'): לא ראו מאי

whocreated the Heavens with His word, and all their hosts with the breath ofHis mouth. He appointed unto them fixed laws and times, that they shouldnot change their ordinance. They rejoice and are glad to do the will of theirCreator. They work<span class="x" onmousemove="('comment',' Tosaf.'s reading:' 'He works', referring to God. ');">²⁰</span> truthfully, fortheir action is truth. The moon He ordered that she should renew herselfas a crown of beauty for those whom He sustains from thewomb,<span class="x" onmousemove="('comment',' I.e., from childhood, viz., Israel, cf. Isa. XLVI, 3. ');">²¹</span>

א"ר אחא פוטרין אותו וכן א"ר יוחנן פוטרין אותו א"ל רב פפא לאביי וליפטריה מעיקרא א"ל הכי א"ר יוחנן כדי שלא יצאו מב"ד מעורבבין

and who will, like it, berenewed in the future, and magnify their Maker in the name of the glory ofHis kingdom. Blessed art Thou, O Lord, who renewest the moons. For with wise advice<span class="x" onmousemove="('comment',' [H]. ');">²²</span>

איכא דאמרי א"ל רב פפא לאביי ולמה לי יוסיפו ליפטריה מבי דינא קמא אמר ליה ר' יוסי קאי כוותך דתניא ר' יוסי אומר כשם שאין מוסיפין על ב"ד של שבעים ואחד כך אין מוסיפין על ב"ד של עשרים ושלשה

thou shaltmake thy war.<span class="x" onmousemove="('comment',' Prov. XXIV, 6. ');">²³</span> R. Aha b. Hanina [further]said in the name of R. Assi in R. Johanan's name: In whom do you find [skillto conquer in] the battle of theTorah?<span class="x" onmousemove="('comment',' I.e., who is qualified to meet the difficulties of the Torah, and give a true interpretation? ');">²⁴</span>

ת"ר אומר בדיני ממונות נזדקן הדין ואין אומר בדיני נפשות נזדקן הדין

— Only in him who possessesbundles of Mishnah [teaching].<span class="x" onmousemove="('comment',' I.e., he who is fully conversant with the law; according to Rashi, the point is that mere dialectic skill and ingenuity are no substitutes for a sound knowledge of the sources. [H], bundle, is a word play on [H]. ');">²⁵</span> R. Joseph applied to himself [the verse]: Much increase [of grain] is bythe strength of the ox.<span class="x" onmousemove="('comment',' Prov. XIV, 4. V. Deut. XXXIII, 17, where Joseph is symbolically compared to a bullock; also Hor. 14a: R. Joseph was renowned for his erudition, being known as Sinai. Hence his application of the above verse to himself. ');">²⁶</span>

מאי נזדקן הדין אילימא קש דינא איפכא מיבעיא ליה אמר רב הונא בר מנוח משמיה דרב אחא בריה דרב איקא איפוך רב אשי אמר לעולם לא תיפוך ומאי נזדקן הדין חכם דינא

SIMILARLY, IF ONE TESTIFIED, 'DURING THE SECOND HOUR' etc. R. Shimi b. Ashsaid: They taught this only ofhours.<span class="x" onmousemove="('comment',' I.e., if the witnesses state a definite time, e.g., three hours, four hours. etc. Only then is there a dispute in the Mishnah as to the margin of possible error. ');">²⁷</span> But if one testifies, 'Itwas before sunrise,' and the other says, 'After sunrise, their evidence isinvalid.<span class="x" onmousemove="('comment',' Even according to R. Judah. ');">²⁸</span>

מיתיבי גדול שבדיינין אומר נזדקן הדין אי אמרת בשלמא חכם דינא היינו דאמר גדול אלא אי אמרת קש דינא לא סגיא דלא אמר גדול כסופי הוא דקא מיכסיף נפשיה

This isobvious<span class="x" onmousemove="('comment',' As there could be no error in such a matter. ');">²⁹</span> — But [put it thus:] ifone testifies, 'Before sunrise,' and the other, 'During sunrise.'<span class="x" onmousemove="('comment',' Their evidence is null. ');">³⁰</span>

אין אינו דומה מתבייש מעצמו למתבייש מאחרים

But thistoo is obvious! I might, however, think that he [the witness] was standingin the glow [before sunrise] and what he saw was but agleam:<span class="x" onmousemove="('comment',' Mistaking it for the rays of sunrise; thus their statements tally. ');">³¹</span> He therefore informs usotherwise.

איכא דאמרי אי אמרת בשלמא קש דינא היינו דאינו דומה מתבייש מעצמו למתבייש מאחרים אלא אי אמרת חכם דינא גדול אשבוחי משבח נפשיה והכתיב (משלי כז, ב) יהללך זר ולא פיך

AFTER THIS, THE SECOND WITNESS IS ADMITTED etc. [AND HE DOES NOT DESCENDFROM THERE ALL THAT DAY.] Only THATDAY,<span class="x" onmousemove="('comment',' Does the disciple remain seated with the Judges. ');">³²</span> and no longer? But has it notbeen taught: 'If there is substance in his statement, he does not go downfrom there at all;<span class="x" onmousemove="('comment',' I.e., he becomes a member of the Court. V. Yad, Sanh. X, 8, although according to Tosafoth Yom Tob on Sanh. V, 4, he is not given a (for note 9 see p. 274) vote. Me'iri, however, maintains that he is seated with them only as long as the trial lasts. ');">³³</span>

שאני מילתא דבי דינא דאגדול רמיא כדתנן גמרו את הדבר היו מכניסין אותן גדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב:

but if thereis no substance therein, he does not descend thence all that day, that hisrise be not his fall'?<span class="x" onmousemove="('comment',' If he had to resume his seat in the presence of the Assembly, he would be disgraced. ');">³⁴</span> — Abayesaid: Interpret it [sc. the Mishnah] as applying [to a case] where no substancewas found in his statement.

<br><br><big><strong>הדרן עלך היו בודקין</strong></big><br><br>

IF THEY FIND HIM NOT GUILTY etc. [AND DRINK NO WINE]. Why drink no wine?— R. Aha b. Hanina said: Scripture states, It is not forprinces<span class="x" onmousemove="('comment',' [H], here connected with [H], secret. V. Dan. II, 18, 29. ');">³⁵</span> to say, Where is strongdrink?<span class="x" onmousemove="('comment',' Prov. XXXI, 4. ');">³⁶</span> [i.e.,] those who are engagedin [unravelling] the secrets of theworld<span class="x" onmousemove="('comment',' I.e., seeking to bring to light the secrets hidden in men's hearts, and so endeavouring to establish the truth — in a capital charge. ');">³⁷</span> must not become drunk. THE TWO SIDES DEBATE THE CASE TOGETHER UNTIL ONE OF THOSE WHO CONDEMN AGREESWITH etc. But what if they do not agree? R. Aha ruled: He is discharged.R. Johanan said likewise: He is discharged. R. Papa said to Abaye: Then heshould be set free in the firstplace!<span class="x" onmousemove="('comment',' I.e., after the court was increased to seventy-one and there was yet no clear majority. Why then delay by debating, surely the court as a whole must not seek to convict? ');">³⁸</span> He answered: Thus did R.Johanan say: It is in order that they may not leave the Court inconfusion.<span class="x" onmousemove="('comment',' I.e., without a definite decision. It reflects discredit on a court that it should rise in a state of controversy, having been unable to bring the matter to a definite conclusion (Rashi). ');">³⁹</span> Some say that R. Papasaid to Abaye: Why add, Let him be discharged by the firstcourt?<span class="x" onmousemove="('comment',' Of twenty-three. If there was then no clear majority, both sides should have endeavoured to win one more vote over to their opinion, and in the case of failure, he should have been set free there and then. ');">⁴⁰</span> To which he replied: R. Joseis in agreement with you. For it has been taught: R. Jose said: Just as acourt of seventy-one is not increased, so may a court of twenty-three notbe increased. Our Rabbis taught: In civil suits, a declaration is made, The judgementnizdakan;<span class="x" onmousemove="('comment',' [H], from the root [H], may have a twofold meaning; a) old, in that the case has become old in discussion and could not be solved; or b) wise, in that the case has become clear, or wisely established, and is no longer in need of discussion. The following discussion is based on these two alternative meanings. ');">⁴¹</span> but not in capitalcharges.<span class="x" onmousemove="('comment',' Cf. Tosef. Sanh. VII. ');">⁴²</span> What does (for note 9 see p. 274) nizdakan mean?Shall we say, The case isdifficult:<span class="x" onmousemove="('comment',' Lit., 'old', I.e., the case is become old and stale through prolonged discussion, and cannot be solved. ');">⁴³</span> surely, the reverse shouldhave been taught!<span class="x" onmousemove="('comment',' I.e., in capital cases one should all the more say, 'The judgment nizdakan,' so as to acquit the accused. ');">⁴⁴</span> R. Huna b. Manoahsaid in the name of R. Aha the son of R. Ika: We should reverse (the instances).R. Ashi said: In truth, you need not reverse it: what is meant by 'The judgmentnizdakan'? — The case is wisely[established].<span class="x" onmousemove="('comment',' [H] according to the Rabbis, denotes 'wise' Cf. Kid. 32b. ');">⁴⁵</span> An objection is raised: The presiding judge declares, 'The judgment nizdakan.'Now, should you agree that it means, 'The case is wisely established,' itis correct, hence the presiding judge makes the declaration. But if you maintainthat it means, The case is difficult;' is it not better that the presidingjudge should not say it? Surely in doing so he actually disgraces himself!— There is no comparison between declaring one's own disgrace and havinganother declare it.<span class="x" onmousemove="('comment',' Which would be the position if the words were pronounced by another member of the court. ');">⁴⁶</span> Others state:Should you agree that it means, The case is difficult,' it is correct, forthere is no comparison between declaring ones own disgrace and having anotherdeclare it. But if you maintain that it means, 'The case is wisely established:'does not the president [of the court] thereby praise himself? Whereas itis written, Let another praise thee and not thine ownmouth?<span class="x" onmousemove="('comment',' Prov. XXVII, 2. ');">⁴⁷</span> — It is different in judicialmatters, since the president is charged with theduty,<span class="x" onmousemove="('comment',' Of declaring the verdict. ');">⁴⁸</span> as we learnt: When a decisionhas been arrived at, they are admitted, and the presiding judge declares,'So and so, thou art not liable,' or, 'So and so, thou art liable.'<span class="x" onmousemove="('comment',' Supra 29a. ');">⁴⁹</span>