Sanhedrin 84

Chapter 84

א מתני׳ <big>נגמר</big> הדין מוציאין אותו לסוקלו בית הסקילה היה חוץ לבית דין שנאמר (ויקרא כד, יד) הוצא את המקלל

1 MISHNAH. WHEN THE TRIAL IS ENDED,1 HE [THE CONDEMNED] IS LED FORTH TO BESTONED.2

ב אחד עומד על פתח בית דין והסודרין בידו וסוס רחוק ממנו כדי שיהא רואהו אומר אחד יש ללמד עליו זכות הלה מניף בסודרין והסוס רץ ומעמידן ואפילו הוא אומר יש לי ללמד על עצמי זכות מחזירין אותו אפילו ארבע וחמש פעמים ובלבד שיש ממש בדבריו:

2 THE PLACE OF STONING WAS WITHOUTTHE COURT, EVEN AS IT IS WRITTEN, BRING FORTH HIM THAT HATHCURSED.3 A MAN WAS STATIONED AT THE DOOR OF THE COURT WITH THE SIGNALLINGFLAG4

ג <big>גמ׳</big> ובית הסקילה חוץ לב"ד הוה ותו לא והא תניא בית הסקילה היה חוץ לשלש מחנות

3 IN HIS HAND, AND A HORSE-MANWAS STATIONED AT THE DISTANCE YET WITHIN SIGHT OFHIM,5 AND THEN IFONE6

ד אין כדקאמרת והא דקתני הכי נפקא מינה דאי נפיק בי דינא ויתיב חוץ לשלש מחנות עבדינן בית הסקילה חוץ לב"ד כי היכי דלא מיתחזי ב"ד רוצחין א"נ כי היכי דתיהוי ליה הצלה

4 SAYS, 'I HAVE SOMETHING [FURTHER]TO STATE IN HIS FAVOUR', HE [THE SIGNALLER] WAVES THE FLAG, AND THE HORSE-MANRUNS AND STOPS THEM.7 AND EVEN IF HEHIMSELF SAYS, 'I HAVE SOMETHING TO PLEAD IN MY OWN FAVOUR', HE IS BROUGHTBACK, EVEN FOUR OR FIVE TIMES, PROVIDING, HOWEVER, THAT THERE IS SUBSTANCEIN HIS ASSERTION.

ה מנהני מילי דת"ר הוצא את המקלל אל מחוץ למחנה חוץ לג' מחנות אתה אומר חוץ לג' מחנות או אינו אלא חוץ למחנה אחת נאמר כאן מחוץ למחנה ונאמר בפרים הנשרפין חוץ למחנה מה להלן חוץ לשלש מחנות אף כאן חוץ לשלש מחנות

5 GEMARA. And was the place of stoning only just outside the court and no further?Has it not been taught: The place of stoning was outside the threeencampments?<span class="x" onmousemove="('comment',' That of the Divine Presence and the Priests, that of the Levites, and that of the rest of the Israelites. In Jerusalem they were situated as follows: The first was confined to the space of the Temple court, the second to the Temple Mount and the third occupied the rest of the city. ');">8 — True, it is even asyou say, yet he teaches it thus, so that one may infer from it that if theBeth din went forth9

ו והתם מנלן דתנו רבנן (ויקרא ד, יב) והוציא את כל הפר אל מחוץ למחנה חוץ לשלש מחנות אתה אומר חוץ לשלש מחנות או אינו אלא חוץ למחנה אחת

6 and stationeditself outside the threeencampments,10 even so the place ofstoning had to be without the court, in order that it [the court] shouldnot appear murderously inclined, or that there might be a possibility ofdeliverance.11

ז כשהוא אומר (ויקרא ד, יב) אל מחוץ למחנה בפר העדה שאין ת"ל שהרי כבר נאמר (ויקרא ד, כא) ושרף אותו כאשר שרף את הפר הראשון ליתן לו מחנה שניה

7 Whence is this inferred?12 From whatour Rabbis taught: Bring forth him that hath cursed without thecamp:13

ח וכשהוא אומר (ויקרא ו, ד) אל מחוץ למחנה בדשן שאין ת"ל שהרי כבר נאמר (ויקרא ד, יב) על שפך הדשן ישרף ליתן לו מחנה שלישית

8 i.e., without the three camps.You say, 'without the three camps:' but may it not mean simply outside onecamp? — It is here stated, Without the camp; and in reference to the bullsthat were [wholly] burned,14 it isalso said, without the camp:15

ט ולילף משחוטי חוץ מה להלן חוץ למחנה אחת אף כאן חוץ למחנה אחת

9 Justas there, [it means] without the three camps, so here too. And whence isthat derived there? — From what our Rabbis taught: The whole bullock shallhe carry away without the camp16 —i.e., without the three camps. You say, 'without the three camps;' but perhapsit simply means 'without onecamp'?17

י מסתברא מפרים הנשרפין ה"ל למילף

10 — But when Scripture statesfurther, with reference to the bull offered for theCommunity,18 without the camp, whichis unnecessary, for it has already been stated, And he shall burn it as hehath burned the first bullock,19

יא שכן הוצא אל מחוץ למחנה מכשיר ומכפר

11 itspurpose is to add a secondcamp.20 And when Scripture statesfurther, with reference to theashes,21

יב אדרבה משחוטי חוץ ה"ל למילף

12 without thecamp,22 which is also superfluous,since it has already been said, Where the ashes are poured out shall it beburned,23

יג שכן אדם חוטא בנשמה פיגול

13 its purpose must be to adda third camp.24 But why not derive it25

יד מכשיר ממכשיר עדיף ליה

14 from thesacrifices slaughtered without [the legitimateprecincts]?<span class="x" onmousemove="('comment',' Cf. Lev. XVII, 3ff. What ever man etc. … that offereth a burnt offering or sacrifice and bringeth it not unto the entrance of the appointed tent … that man shall be cut off from among his people. ');">26 Just as there, [themeaning is] without one camp,27

טו רב פפא אמר משה היכא הוה יתיב במחנה לוייה ואמר ליה רחמנא (ויקרא כד, יד) הוצא את המקלל אל מחוץ למחנה חוץ למחנה לוייה (ויקרא כד, יד) ויוציאו את המקלל אל מחוץ למחנה חוץ למחנה ישראל

15 sohere too, without one camp is meant! — It is logical to make the deductionfrom the bullocks that were [wholly] burned, since they have the followingpoints in common: [i] Bring forth … without the camp; [ii] [the bringingforth] is a necessary preliminary [to the act]; [iii]atonement.<span class="x" onmousemove="('comment',' In both these cases there is a positive command, Bring forth, etc. Whereas with references to sacrifices slaughtered outside the forecourt it is only stated, He that slaugthtered it outside the camp. Again, the bringing forth without the camp is a prerequisite for the fitting performance of the act; whereas in the case of sacrifices slaughtered outside the Temple court it is a transgression. Moreover, the burning of the bullock is an atonement for the High Priest and the whole Congregation (cf. Lev. IV, 20), and stoning likewise is an atonement for the malefactor; but that feature is absent in the case of sacrifices slaughtered without. ');">28 On the contrary, it shouldrather be deduced from the sacrifices slaughtered without, since they havethe following in common; [i] human being; [ii] sinners; [iii] life is taken;and [iv] piggul?<span class="x" onmousemove="('comment',' 'Without the camp' in both these places refers to a human being; the blasphemer was to be taken 'without the camp', whilst it was a human being who slaughtered 'without the camp'; whereas, in connection with the burnt bullocks, this phrase relates to animals; they were to be taken 'without the camp'. Again, the blasphemer and the slaughterer without the camp are both sinners, whereas the bullock, in direct relation to which the phrase is stated, is not a sinner. Further, in both these cases, the leading 'without the camp' was in order to take life — that of the blasphemer and the sacrifice yet to be slaughtered; but the burnt bullocks were already slaughtered; and 'without the camp' is mentioned in connection with burning their carcases. And finally, the law of piggul is inapplicable to these two. [H], unfitness caused by an intention in the mind of the officiating priest to dispose of a sacrifice outside the legal limits of space or time. In both these cases the performance of the act outside does not involve this sin. In stoning it is, of course, not applicable, and sacrificing outside the prescribed area is not piggul, which implies instead a sacrificing outside the precincts but unlawful intentions about the sacrifice's subsequent disposal. Nor is piggul possible in the case of sacrifices slaughtered without. In the case of the bullocks to be wholly burned, an intention to burn them beyond their proper place makes the sacrifice in a sense piggul (v. Rashi). ');">29

טז האי מיבעי ליה לעשייה עשייה בהדיא כתיבא

16 — It is preferableto deduce one necessary preliminary from another.30 R. Papa said:31 Where did Moses reside? Inthe camp of the Levites.32 And Godsaid to him: Bring forth him that hath cursed without thecamp33 — which therefore means, withoutthe camp of the Levites. Hence, when it states, And they brought forth himthat had cursed outside the camp, the camp of the Israelites [must bemeant].<a rel="footnote" href="#42b_34">34</a> But surely, that is necessaryto intimate the fulfilment [of the command]? — This fulfilment is expresslystated:

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