Sanhedrin 85

Chapter 85

א (ויקרא כד, כג) ובני ישראל עשו כאשר צוה ה' את משה
1 And the children of Israel did as the Eternal had commandedMoses.<span class="x" onmousemove="('comment',' Ibid. 23. ');"><sup>1</sup></span> Ifso,<span class="x" onmousemove="('comment',' That the words, And they brought forth him etc., must be separately interpreted. ');"><sup>2</sup></span>
ב אלא מעתה (ויקרא כד, כג) וירגמו אותו אבן מאי עבדי ליה ההוא מבעי ליה לכדתניא וירגמו אותו באבן אותו ולא בכסותו אבן שאם מת באבן אחת יצא
2 what is the purpose of the sentence,And they stoned him with a stone?<span class="x" onmousemove="('comment',' Ibid. It is not needed to show how the execution was carried out, as that was already stated in the words quoted above; hence, by analogy, this too needs a distinctive interpretation. ');"><sup>3</sup></span> — This is needed for what was taught: And they stoned him with astone,<span class="x" onmousemove="('comment',' That is the literal translation, the sing. (stone) being used here. ');"><sup>4</sup></span>
ג ואצטריך למיכתב אבן ואיצטריך למיכתב אבנים דאי כתב רחמנא אבן הוה אמינא היכא דלא מת בחדא לא ניתי אחריתי ומיקטליה כתב רחמנא אבנים ואי כתב רחמנא אבנים הוה אמינא מעיקרא נייתי תרתי כתב רחמנא אבן
3 —him,<span class="x" onmousemove="('comment',' I.e., his bare body. ');"><sup>5</sup></span> but not his garments. With astone,<span class="x" onmousemove="('comment',' Sing., as here. ');"><sup>6</sup></span>
ד והא האי תנא נאמר קאמר אילו לא נאמר קאמר וה"ק אילו לא נאמר קרא הייתי אומר גזירה שוה עכשיו שנאמר קרא גזירה שוה לא צריך
4 — [to teach] that if he waskilled by a single stone the commandment isfulfilled.<span class="x" onmousemove="('comment',' And more stones are not to be thrown at his corpse, to add to his disgrace. ');"><sup>7</sup></span> And it was necessary towrite [in this instance], 'stone', and [in another],'stones'.<span class="x" onmousemove="('comment',' In the case of the gatherer of sticks, it is written, with stones (plural), Num. XV, 36. ');"><sup>8</sup></span>
ה רב אשי אמר משה היכא הוה יתיב במחנה לוייה ואמר ליה רחמנא הוצא את המקלל חוץ למחנה לוייה אל מחוץ למחנה חוץ למחנה ישראל ויוציאו את המקלל לעשייה
5 For had the Divine Law written[only] 'a stone', I might have said: In case he does not die through onestone, no more are to be brought to kill him. The Divine Law therefore states,'stones'. Again, had the Divine Law written 'stones' [only], I might havesaid that at the outset two must be fetched. The Divine Law therefore states,'a stone'.<span class="x" onmousemove="('comment',' To teach that if he died by a single stone, it was satisfactory. ');"><sup>9</sup></span> But this Tanna states, 'Here it is written [etc.],'<span class="x" onmousemove="('comment',' I.e., he deduces the fact that the third camp is meant from a gezerah shawah. How then could R. Papa, an Amora, make the deduction from the verse itself? ');"><sup>10</sup></span>
ו עשייה בהדיא כתיב בהו ובני ישראל עשו כאשר צוה ה' את משה ההוא מיבעי ליה חד לסמיכה וחד לדחייה
6 — He meant, If itwere not written, i.e., even if thisverse<span class="x" onmousemove="('comment',' Quoted by R. Papa. ');"><sup>11</sup></span> were notfound,<span class="x" onmousemove="('comment',' Which itself indicates that the third camp is meant. ');"><sup>12</sup></span>
ז אמרו ליה רבנן לרב אשי לדידך כל הני הוציא דכתיבי בפרים הנשרפים מאי דרשת בהו קשיא:
7 I could have adduced a gezerahshawah; seeing, however, that this verse is written, a <i>gezerah shawah</i> isnot necessary. R. Ashi said; Where did Moses reside? In the camp of the LevitesAnd God said to him: Bring forth him that hath cursed, — i.e., without thecamp of the Levites; without the camp, — i.e., outside the camp of theIsraelites.<span class="x" onmousemove="('comment',' For 'bring forth' itself implies beyond the camp (v. p. 578, n. 4), therefore the additional phrase denotes another camp. ');"><sup>13</sup></span>
ח אחד עומד כו': אמר רב הונא פשיטא לי אחד אבן שנסקל בה ואחד עץ שנתלה בו ואחד סייף שנהרג בו ואחד סודר שנחנק בו כולן משל צבור מ"ט דמדידיה לא אמרינן ליה זיל וליתיה וליקטול נפשיה
8 And they brought forthhim that had cursed,<span class="x" onmousemove="('comment',' Lev. XXIV, 23. ');"><sup>14</sup></span> — this standsfor the actual fulfilment [of the command]. But the fulfilment is expresslystated: And the children of Israel did as the Eternal had commanded Moses!— That is necessary to indicate that hands were laid [on the culprit]<a rel="footnote" href="#56a_15"><sup>15</sup></a>
ט בעי רב הונא סודר שמניפין בו וסוס שרץ ומעמידן משל מי הוא כיון דהצלה דידיה מדידיה הוא או דילמא כיון דבי דינא מחייבין למעבד בה הצלה מדידהו
9 and that he was hurled down.<span class="x" onmousemove="('comment',' From a height, before stoning. V. infra 45a. The phrase quoted above cannot be taken as giving information regarding the carrying out of the stoning, as that has already been stated in the first portion of the verse. It indicates therefore the observance of all other regulations in connection with that penalty. e.g., the laying on of hands etc. ');"><sup>16</sup></span> Whereuponthe Rabbis asked R. Ashi: How, according to you, do you interpret all theexpressions; 'briny forth', in connection with the bullocks that are [wholly]burned?<span class="x" onmousemove="('comment',' Since he maintained that 'bring forth' has a meaning apart from 'without the camp. What separate meaning does he then give to these expressions when found in connection with the burnt bullocks? ');"><sup>17</sup></span>
י ותו הא דאמר ר' חייא בר רב אשי אמר רב חסדא היוצא ליהרג משקין אותו קורט של לבונה בכוס של יין כדי שתטרף דעתו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש ותניא נשים יקרות שבירושלים היו מתנדבות ומביאות אותן לא התנדבו נשים יקרות משל מי הא ודאי מסתברא משל צבור כיון דכתיב תנו מדידהו
10 This is a difficulty. A MAN WAS STATIONED. R. Huna said: It is obvious to me that the stone withwhich one is stoned, the gallows on which one is hanged, the sword with whichone is decapitated, and the cloth with which one is strangled, are all providedby the Community. And why so? Because we could not tell a man to go and fetchhis own property to kill himself. But, asked R. Huna, who provides the flagfor signalling and the horse on which one rides to stopthem?<span class="x" onmousemove="('comment',' From carrying out the sentence, in case one of the judges raises a new point for the defence. ');"><sup>18</sup></span>
יא בעא מיניה רב אחא בר הונא מרב ששת אמר אחד מן התלמידים יש לי ללמד עליו זכות ונשתתק מהו מנפח רב ששת בידיה נשתתק אפילו אחד בסוף העולם נמי התם לא קאמר הכא קאמר מאי
11 Seeing that they are for hisprotection, must they be provided by him, or rather, since the court is boundto endeavour to save him, by them? Again, what of R. Hiyya b. Ashi's dictumin R. Hisda's name; When one is led out to execution, he is given a gobletof wine containing a grain of frankincense, in order to benumb his senses,for it is written, Give strong drink unto him that is ready to perish, andwine unto the bitter in soul.<span class="x" onmousemove="('comment',' Prov. XXXI, 6. ');"><sup>19</sup></span> Andit has also been taught; The noble women in Jerusalem used to donate andbring it. If these did not donate it, who provided it? As for that, it iscertainly logical that it should be provided out of the public [funds]: Sinceit is written. 'Give', [the implication is] of what is theirs.
יב תא שמע דאמר רבי יוסי בר חנינא אחד מן התלמידים שזיכה ומת רואין אותו כאילו חי ועומד במקומו זיכה אין לא זיכה לא
12 R. Aha son of R. Huna inquired of R. Shesheth: What if one of the disciplessaid, 'I have a statement to make in his favour,' and there and then becomesspeechless?<span class="x" onmousemove="('comment',' I.e., should it be assumed that his arguments would have been weighty, and so now that he is unable to give them, the case should be retried by other judges? ');"><sup>20</sup></span> R. Shesheth blew intohis hand,<span class="x" onmousemove="('comment',' As a sign of ridicule at the question. [The figure of speech is probably taken from the method of blowing at the chaff when sifting ears of corn from one hand to the other, v. Ma'as. IV, 5.] ');"><sup>21</sup></span>
יג זיכה פשיטא לי אמר תיבעי לך:
13 and said; [You ask, what]if one becomes speechless! Why there may also be some one in the farthestpart of the earth [who could make such astatement]!<span class="x" onmousemove="('comment',' Justice is impossible if such assumptions are permitted. ');"><sup>22</sup></span> — In the latter case,however, no one has actually said so, but in the former case, such a declarationhas been made! [Hence the problem,] What then? — Come and hear! For R. Joseb. Hanina said: If one of the disciples who argued for acquittal died, heis regarded as though alive and in hisplace.<span class="x" onmousemove="('comment',' I.e., when the vote is taken (supra 34a). ');"><sup>23</sup></span>
יד אפילו הוא כו': ואפילו פעם ראשונה ושניה והתניא פעם ראשונה ושניה בין שיש ממש בדבריו בין שאין ממש בדבריו מחזירין אותו מכאן ואילך אם יש ממש בדבריו מחזירין אותו אין ממש בדבריו אין מחזירין אותו
14 Thus, it is so only if hehad actually spoken in favour ofacquittal,<span class="x" onmousemove="('comment',' I.e., gave his grounds for doing so. ');"><sup>24</sup></span> but nototherwise.<span class="x" onmousemove="('comment',' Hence if one said he could speak for the defence and there and then became dumb, his declaration is disregarded. ');"><sup>25</sup></span>
טו אמר רב פפא תרגומה מפעם שניה ואילך
15 [That does not solveit:] where one has actually argued for acquittal, I have no doubts; but theproblem arises if he only declared [that he could doso].<span class="x" onmousemove="('comment',' I.e., when R. Jose states, 'argued for acquittal,' did he mean that he must have given reasons for his statement, or that he merely said he could do so, even if he was subsequently prevented from giving his reasons. ');"><sup>26</sup></span> AND EVEN IF HE HIMSELF etc. Even the first and secondtime?<span class="x" onmousemove="('comment',' I.e., must there be substance in his statement even the first and second time? ');"><sup>27</sup></span>
טז מנא ידעי אמר אביי דמסרינן ליה זוגא דרבנן אי איכא ממש בדבריו אין אי לא לא
16 But it has been taught: 'Thefirst and second time, whether his statement has substance or not, he isbrought back; thereafter, if there is substance in his statement, he is broughtback, but not otherwise'? — Said R. Papa: Interpret it, from the secondtime<span class="x" onmousemove="('comment',' Exclusive, not inclusive, i.e., from the end of the second time, viz., from the third time. ');"><sup>28</sup></span> onwards.
יז ולימסר ליה מעיקרא אגב דבעית לא מצי אמר כל מאי דאית ליה:
17 &nbsp; &nbsp; How do they [the judges]know?<span class="x" onmousemove="('comment',' Whether his statement has substance. ');"><sup>29</sup></span> — Abaye said: Two Rabbisare sent with him; if his statement has substance, he is [brought back];if not, he is not [brought back]. But why not do so in the firstplace?<span class="x" onmousemove="('comment',' I.e., as soon as he starts out for the place of execution, so as to avoid an unnecessary return even the first time. ');"><sup>30</sup></span>
יח <big><strong>מתני׳</strong></big> מצאו לו זכות פטרוהו ואם לאו יצא ליסקל וכרוז יוצא לפניו איש פלוני בן פלוני יוצא ליסקל על שעבר עבירה פלונית ופלוני ופלוני עדיו כל מי שיודע לו זכות יבא וילמד עליו:
18 — Because being terrified,he cannot say all he wishes.<span class="x" onmousemove="('comment',' Therefore the first two times he receives the benefit of the doubt. ');"><sup>31</sup></span> <b><i>MISHNAH</i></b>. <font>IF THEN THEY FIND HIM INNOCENT, THEY DISCHARGE HIM; BUT IF NOT,HE GOES FORTH TO BE STONED, AND A HERALD PRECEDES HIM [CRYING]: SO AND SO,THE SON OF SO AND SO, IS GOING FORTH TO BE STONED BECAUSE HE COMMITTED SUCHAND SUCH AN OFFENCE, AND SO AND SO ARE HIS WITNESSES. WHOEVER KNOWS ANYTHINGIN HIS FAVOUR, LET HIM COME AND STATE IT.</font>
יט <big><strong>גמ׳</strong></big> אמר אביי וצריך למימר ביום פלוני ובשעה פלונית ובמקום פלוני דילמא איכא דידעי ואתו ומזים להו:
19 <b><i>GEMARA</i></b>. Abaye said; It must also be announced: On such and such a day, atsuch and such and hour, and in such and such a place [the crime was committed],in case there are some who know [to the contrary], so that they can comeforward and prove the witnesses<i>Zomemim</i>.<span class="x" onmousemove="('comment',' V. Glos. ');"><sup>32</sup></span> <a name="Yeshu"></a>
כ וכרוז יוצא לפניו לפניו אין מעיקרא לא והתניא בערב הפסח תלאוהו לישו והכרוז יוצא לפניו מ' יום ישו יוצא ליסקל על שכישף והסית והדיח את ישראל כל מי שיודע לו זכות יבא וילמד עליו ולא מצאו לו זכות ותלאוהו בערב הפסח
20 AND A HERALD PRECEDES HIM etc. This implies, only immediately before [the execution], but notprevious thereto.<span class="x" onmousemove="('comment',' E.g., not forty days before. The two passages that follow have been expunged in all censored editions. [As to the historical value to be attached to them, v. Klausner, Jesus. p. 27ff.] ');"><sup>33</sup></span> [In contradiction to this] it was taught:<font>On the eve of the Passover Yeshu<span class="x" onmousemove="('comment',' [Ms.M. adds the Nasarean'.] ');"><sup>34</sup></span></font>
כא אמר עולא ותסברא בר הפוכי זכות הוא מסית הוא ורחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו אלא שאני ישו דקרוב למלכות הוה
21 was hanged. For forty days before theexecution took place, a herald went forth and cried, 'He is going forth to be stoned because he haspractised sorcery and enticed Israel to apostacy. Any one who can say anything in his favour,let him come forward and plead on his behalf.' <font>But sincenothing was brought forward in his favour he was hanged on the eve of the Passover</font>!<span class="x" onmousemove="('comment',' [A Florentine Ms. adds: and the eve of Sabbath.] ');"><sup>35</sup></span> — Ullaretorted: 'Do you suppose that he was one for whom a defence &nbsp; &nbsp; <a name="Yeshu2"></a>
כב ת"ר חמשה תלמידים היו לו לישו מתאי נקאי נצר ובוני ותודה אתיוהו למתי אמר להו מתי יהרג הכתיב (תהלים מב, ג) מתי אבוא ואראה פני אלהים אמרו לו אין מתי יהרג דכתיב (שם מא, ו) מתי ימות ואבד שמו
22 could be made? <font>Was henot a Mesith [enticer], concerning whom Scripture says, <i>Neither shalt thouspare, neither shalt thou conceal</i></font><i>him?</i><span class="x" onmousemove="('comment',' Deut. XIII, 9. ');"><sup>36</sup></span> With Yeshu however it wasdifferent, for he was connected with the government [or royalty, i.e.,influential].'
כג אתיוהו לנקאי אמר להו נקאי יהרג הכתיב (שמות כג, ז) ונקי וצדיק אל תהרוג אמרו לו אין נקאי יהרג דכתיב (תהלים י, ח) במסתרים יהרג נקי
23 Our Rabbis taught: Yeshu had five disciples, Matthai, Nakai, Nezer, Buniand Todah. When Matthai was brought [before the court] he said to them [thejudges], Shall Matthai be executed? Is it not written, <i>Matthai</i> [when] <i>shallI come and appear before God?</i><span class="x" onmousemove="('comment',' Ps. XLII, 3. ');"><sup>37</sup></span> Thereuponthey retorted; Yes, Matthai shall be executed, since it is written, <i>WhenMatthai</i> [when] <i>shall</i> [he] <i>die and his nameperish</i>.<span class="x" onmousemove="('comment',' Ibid. XLI, 6. ');"><sup>38</sup></span>
כד אתיוהו לנצר אמר נצר יהרג הכתיב (ישעיה יא, א) ונצר משרשיו יפרה אמרו לו אין נצר יהרג דכתיב (שם יד, יט) ואתה השלכת מקברך כנצר נתעב
24 When Nakai was brought inhe said to them; Shall Nakai be executed? It is not written, <i>Naki</i> [the innocent]<i>and the righteous slay thounot?</i><span class="x" onmousemove="('comment',' Ex. XXIII, 7. ');"><sup>39</sup></span> Yes, was the answer, Nakaishall be executed, since it is written, <i>in secret places doesNaki</i><span class="x" onmousemove="('comment',' Naki is employed here as subject. ');"><sup>40</sup></span>
כה אתיוהו לבוני אמר בוני יהרג הכתיב (שמות ד, כב) בני בכורי ישראל אמרו לי' אין בוני יהרג דכתיב (שם, כג) הנה אנכי הורג את בנך בכורך
25 [the innocent]<i>slay</i>.<span class="x" onmousemove="('comment',' Ps. X, 8. ');"><sup>41</sup></span> When Nezer was brought in,he said; Shall Nezer be executed? Is it not written, <i>And Nezer</i> [a twig] <i>shallgrow forth out of his roots</i>.<span class="x" onmousemove="('comment',' Isa. XI, 1. ');"><sup>42</sup></span>
כו אתיוהו לתודה אמר תודה יהרג הכתיב (תהלים ק, א) מזמור לתודה אמרו לו אין תודה יהרג דכתיב (שם נ, כג) זובח תודה יכבדנני
26 Yes,they said, Nezer shall be executed, since it is written, <i>But thou art castforth away from thy grave like Nezer</i> [an abhorredoffshoot].<span class="x" onmousemove="('comment',' Ibid. XIV, 19. ');"><sup>43</sup></span> When Buni was broughtin, he said: Shall Buni be executed? Is it not written, <i>Beni</i> [my son], <i>myfirst born?</i><span class="x" onmousemove="('comment',' Ex. IV, 22. ');"><sup>44</sup></span> Yes, they said, Bunishall be executed, since it is written, <i>Behold I will slay Bine-ka</i> [thy son]<i>thy first born</i>.<span class="x" onmousemove="('comment',' Ibid. IV, 23. ');"><sup>45</sup></span> And when Todah wasbrought in, he said to them; Shall Todah be executed? Is it not written,<i>A psalm for Todah</i>[thanksgiving]<i>?</i><span class="x" onmousemove="('comment',' Ps. C, 1. ');"><sup>46</sup></span> Yes, they answered,Todah shall be executed, since it is written, <i>Whoso offereth the sacrificeof Todah</i> [thanksgiving] <i>honoured me</i>.<span class="x" onmousemove="('comment',' Ibid. L, 23. ['We can only regard this fencing with texts as a jeu d'esprit occasioned no doubt by some 'actual event', Herford, op. cit. p. 93. Cf. also Klausner, op. cit. p. 28ff] ');"><sup>47</sup></span>
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