Sanhedrin 92

Chapter 92

א ולא היו מתאבלין אבל אוננין שאין אנינות אלא בלב:
1 <b><i>GEMARA</i></b>. Our Rabbis taught: Had it been written, 'If he has sinned, then thoushalt hang him,' I should have said that he is hanged and then put to death,as the State does.<span class="x" onmousemove="('comment',' V. supra p. 304, n. 2. ');"><sup>3</sup></span> Therefore Scripturesays, And he be put to death, then thou shalt hang him — he is first putto death and afterwards hanged. And how is this done? — It [the verdict]is delayed until just before sunset. Then they pronounce judgment and puthim [immediately] to death, after which they hang him; One ties him up andanother unties [him],<span class="x" onmousemove="('comment',' I.e., no sooner is he hung up, than he is untied and taken down. ');"><sup>4</sup></span>
ב <big><strong>גמ׳</strong></big> תנו רבנן אילו נאמר חטא ותלית הייתי אומר תולין אותו ואחר כך ממיתין אותו כדרך שהמלכות עושה תלמוד לומר (דברים כא, כב) והומת ותלית ממיתין אותו ואח"כ תולין אותו הא כיצד משהין אותו עד סמוך לשקיעת החמה וגומרין את דינו וממיתין אותו ואח"כ תולין אותו אחד קושר ואחד מתיר כדי לקיים מצות תלייה
2 in order tofull the precept of hanging. Our Rabbis taught: [Then thou shalt hang him on] atree:<span class="x" onmousemove="('comment',' Deut. XXI, 22. ');"><sup>5</sup></span>
ג ת"ר (דברים כא, כב) עץ שומע אני בין בתלוש בין במחובר ת"ל (דברים כא, כג) כי קבר מי שאינו מחוסר אלא קבורה יצא זה שמחוסר קציצה וקבורה
3 this I might understand as meaningeither a cut or a growing tree; therefore Scripture states, Thou shalt surelybury him:<span class="x" onmousemove="('comment',' The need of burial for the post is deduced from the strengthening of the idea of the verb by the infinitive, [H], v. supra 45b. ');"><sup>6</sup></span> [thus, it must be] one thatneeds only burial,<span class="x" onmousemove="('comment',' Such as a detached post. ');"><sup>7</sup></span>
ד ר' יוסי אומר מי שאינו מחוסר אלא קבורה יצא זה שמחוסר תלישה וקבורה ורבנן תלישה לאו כלום היא:
4 so excluding thatwhich needs both felling andburial.<span class="x" onmousemove="('comment',' E.g., a growing tree. ');"><sup>8</sup></span> R. Jose said; [It must be]one that needs only burial, thus excluding that which requires both detachingand burial.<span class="x" onmousemove="('comment',' I.e., excluding a post which is driven into the earth, because it must be detached thence before it can be buried. Therefore he maintains that it must not be fixed in the ground, but merely leaned against the wall. ');"><sup>9</sup></span>
ה כלומר מפני מה זה תלוי מפני שבירך כו': תניא אומר ר"מ משלו משל למה הדבר דומה לשני אחים תאומים בעיר אחת אחד מינוהו מלך ואחד יצא לליסטיות צוה המלך ותלאוהו כל הרואה אותו אומר המלך תלוי צוה המלך והורידוהו:
5 And theRabbis?<span class="x" onmousemove="('comment',' Do they not admit the justice of R. Jose's arguments, and if so, why do they assert that the post is driven into the earth? ');"><sup>10</sup></span> — Detaching is of noconsequence.<span class="x" onmousemove="('comment',' I.e., it is not a weighty action which constitutes a real delay of burial. ');"><sup>11</sup></span>
ו אמר ר' מאיר כו': מאי משמע אמר אביי כמאן דאמר קל לית אמר ליה רבא א"כ כבד עלי ראשי כבד עלי זרועי מיבעי ליה אלא אמר רבא כמאן דאמר קיל לי עלמא
6 AS IF TO SAY WHY WAS HE HANGED? — BECAUSE HE CURSED etc. It has been taught:R. Meir said: A parable was stated, To what is this matter comparable? Totwo twin brothers [who lived] in one city; one was appointed king, and theother took to highway robbery. At the king's command they hanged him. Butall who saw him exclaimed, 'The king is hanged!'<span class="x" onmousemove="('comment',' Being twins their appearance was similar. So man has some resemblance to God, having been created in His image. Cf. Gen. V, 1. ');"><sup>12</sup></span> whereupon the king issueda command and he was taken down.
ז האי מיבעי ליה לגופה א"כ נימא קרא מקלל מאי קללת ואימא כוליה להכי הוא דאתא א"כ נימא קרא קלת מאי קללת ש"מ תרתי:
7 R. MEIR SAID etc. How is thatimplied?<span class="x" onmousemove="('comment',' R. Meir's explanation of the word [H]. ');"><sup>13</sup></span> — Abaye answered: It isas though one said: It is notlight.<span class="x" onmousemove="('comment',' [H]. ');"><sup>14</sup></span>
ח ולא זו בלבד כו': א"ר יוחנן משום ר"ש בן יוחי מנין למלין את מתו שעובר עליו בל"ת ת"ל כי קבר תקברנו מכאן למלין את מתו שעובר בלא תעשה
8 Raba objected: If so, he[the Tanna] should have said: My head is heavy upon me, my arm is heavy uponme!<span class="x" onmousemove="('comment',' Using the positive adjective [H] instead of the negative, 'not light'. ');"><sup>15</sup></span> Raba therefore explained itthus: It is as though one said: Everything islight<span class="x" onmousemove="('comment',' Euphemistically for heavy, as no one is inclined to speak evil in connection with his own person. (Rashi). Kohut explains it as meaning that when one is in trouble he cannot pull himself together, and is in a state of light headedness or giddiness. V. 'Aruch. vol. VII, p. 90, n. 4. ');"><sup>16</sup></span>
ט איכא דאמרי אמר רבי יוחנן משום ר"ש בן יוחי רמז לקבורה מן התורה מניין ת"ל כי קבר תקברנו מכאן רמז לקבורה מן התורה
9 to me. But this [the wordKilelath] is needed for its ownpurpose!<span class="x" onmousemove="('comment',' As indicating that the law refers to a 'blasphemer', v. supra p. 300, n. 4. ');"><sup>17</sup></span> — If so, Scripture shouldhave stated 'mekallel:'<span class="x" onmousemove="('comment',' Which is the exact Hebrew for 'blasphemer'; (cf. Lev. XXIV, 14: Bring forth him that hath cursed, i.e., the blasphemer — Heb. [H]). ');"><sup>18</sup></span>
י א"ל שבור מלכא לרב חמא קבורה מה"ת מניין אישתיק ולא א"ל ולא מידי אמר רב אחא בר יעקב אימסר עלמא בידא דטפשאי דאיבעי ליה למימר כי קבור
10 why'kilelath'!<span class="x" onmousemove="('comment',' Which, though it may mean 'a curse (against God),' (v. p. 304, n. 6), is not as unambiguous as mekallel. Hence it must have been chosen because both meanings can be understood in it. ');"><sup>19</sup></span> Then perhaps the entireverse was written for thatpurpose?<span class="x" onmousemove="('comment',' Which R. Meir deduces from it, according to Raba; how then do I know that it refers to a blasphemer at all? It may refer to any criminal. ');"><sup>20</sup></span>
יא דליעבד ליה ארון תקברנו לא משמע ליה
11 — If so, it should havestated, 'killath:'<span class="x" onmousemove="('comment',' [H]; 'the lightness of'. ');"><sup>21</sup></span> why'kilelath'.<span class="x" onmousemove="('comment',' Which also implies blasphemy. ');"><sup>22</sup></span>
יב ונימא מדאיקבור צדיקי מנהגא בעלמא מדקבריה הקב"ה למשה דלא לישתני ממנהגא
12 Hence both [meanings]are inferred from it. AND NOT ONLY OF THIS ONE etc. R. Johanan said on the authority of R. Simeonb. Yohai: Whence is it inferred that whoever keeps his dead [unburied] overnight transgresses thereby a negativeconmmand?<span class="x" onmousemove="('comment',' His body shall not remain all night: Deut. XXI, 23, which in the first place was stated in reference to those executed by the Court. ');"><sup>23</sup></span>
יג ת"ש (מלכים א יד, יג) וספדו לו כל ישראל וקברו אותו דלא לישתני ממנהגא
13 — From the verse, Thoushalt surely bury him;<span class="x" onmousemove="('comment',' The infinitive indicates that the command concerns all dead, not only those executed by the Court. ');"><sup>24</sup></span> whence welearn that he who keeps his dead [unburied] over night transgresses a prohibitorycommand. Others state: R. Johanan said on the authority of R. Simeon b. Yohai:Where is burial [as a means of disposing of the dead] alluded to in the Torah?— In the verse, Thou shalt surely bury him: here we find an allusion toburial in the Torah.
יד (ירמיהו טז, ד) לא יספדו ולא יקברו לדומן על פני האדמה יהיו דלישתנו ממנהגא
14 King Shapor<span class="x" onmousemove="('comment',' [Shapor II, King of Persia, 359-380, transferred the royal residence to Csetifon, and there came in contact with Jewish sages, v. Obermeyer, op. city., p. 175.] ');"><sup>25</sup></span> asked R. Hama: Fromwhat passage in the Torah is the law of burial derived? The latter remainedsilent, and made no answer. Thereupon R. Aba b. Jacob exclaimed: The worldhas been given over into the hands of fools, for he should have quoted, Forthou shalt bury!<span class="x" onmousemove="('comment',' Ibid. 23. ');"><sup>26</sup></span>
טו איבעיא להו קבורה משום בזיונא הוא או משום כפרה הוא
15 — [That is noproof, since] it might merely have meant, that he should he placed in acoffin!<span class="x" onmousemove="('comment',' Lit., 'that a coffin should be made for him.' The verse does not necessarily imply that the corpse must be placed in the ground — so, at least, it might be urged. ');"><sup>27</sup></span> But it is also written,Bury, thou shalt bury him.<span class="x" onmousemove="('comment',' [H], and the emphatic infinitive must imply burying in the earth. ');"><sup>28</sup></span>
טז למאי נפקא מינה דאמר לא בעינא דליקברוה לההוא גברא אי אמרת משום בזיונא הוא לא כל כמיניה ואי אמרת משום כפרה הוא הא אמר לא בעינא כפרה מאי
16 — He[King Shapor] would not have understood itthus.<span class="x" onmousemove="('comment',' I.e., a Gentile would not have understood the principle underlying the deduction. ');"><sup>29</sup></span> Then he should have provedit from the fact that the righteous wereburied!<span class="x" onmousemove="('comment',' Thus it is related in Scripture that the Patriarchs were buried. ');"><sup>30</sup></span>
יז ת"ש מדאיקבור צדיקי ואי אמרת משום כפרה צדיקי לכפרה צריכי אין דכתיב (קהלת ז, כ) אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא
17 — [He might object.] Thatwas merely a general custom.<span class="x" onmousemove="('comment',' Prior to the giving of the law, and so has no basis in the Torah. ');"><sup>31</sup></span> Wellthen, from the fact that the Holy One, blessed be He, buriedMoses!<span class="x" onmousemove="('comment',' Cf. Deut. XXXIV, 6. ');"><sup>32</sup></span>
יח ת"ש וספדו לו כל ישראל וקברו אותו ואי אמרת כי היכי דתיהוי ליה כפרה הנך נמי ליקברו כי היכי דתיהוי להו כפרה האי דצדיק הוא תיהוי ליה כפרה הנך לא ליהוי להו כפרה
18 — But, [he might answer,]that was so as not to depart from the general custom. But come and hear!And all Israel shall make lamentation for him and they shall buryhim.<span class="x" onmousemove="('comment',' I Kings XIV 13, with reference to Abijah the son of Jeroboam I, King of Israel, who was seriously ill. The fact that he would come to his grave in peace and be mourned by all Israel was foretold to his mother by the Prophet Ahijah, whom she consulted respecting his recovery. Hence it is evident that burial was an established practice after the giving of the law also. ');"><sup>33</sup></span> — That [too] might have beendone so as not to depart from the general custom. [But again it is written,]They shall not be lamented, neither shall they be buried; they shall be asdung upon the face of theground?<span class="x" onmousemove="('comment',' Jer. XVI, 4. Hence non-burial was regarded as a punishment for the wicked. ');"><sup>34</sup></span>
יט ת"ש לא יספדו ולא יקברו דלא תיהוי להו כפרה
19 — The purpose of that,however, might have been to depart from the establishedcustom.<span class="x" onmousemove="('comment',' Which would thus be a great disgrace. Kohut accounts for this discussion being raised on the part of the Persian King Shapor by the fact that the ancient Persians regarded burial as a desecration of the soil, which they looked upon as sacred. V. 'Aruch. Vol. I, p. 271 s.v. [H]. ');"><sup>35</sup></span> The scholars propounded: Is burial [intended to avertdisgrace.<span class="x" onmousemove="('comment',' Decomposition and putrefaction make the dead loathsome: burial may be intended to spare them and their relatives the disgrace. ');"><sup>36</sup></span>
כ איבעיא להו הספידא יקרא דחיי הוי או יקרא דשכבי הוי למאי נפקא מינה דאמר לא תספדוה לההוא גברא אי נמי לאפוקי מיורשין
20 or a means ofatonement?<span class="x" onmousemove="('comment',' For the sins committed during life-time Cf. infra 47a, where it is stated that the process of decay in the earth is a means of expiation. ');"><sup>37</sup></span> What is the practicaldifference? If a man said, 'I do not wishmyself<span class="x" onmousemove="('comment',' Lit., 'that man'. ');"><sup>38</sup></span>
כא ת"ש (בראשית כג, ב) ויבא אברהם לספוד לשרה ולבכותה ואי אמרת משום יקרא דחיי הוא משום יקרא דאברהם משהו לה לשרה שרה גופה ניחא לה כי היכי דמייקר בה אברהם
21 to be buried.' If you saythat it is to prevent disgrace, then it does not depend entirely uponhim;<span class="x" onmousemove="('comment',' Because his relatives are humiliated along with him. ');"><sup>39</sup></span> but if it is for atonement,then in effect he has declared, 'I do not desire atonement.'<span class="x" onmousemove="('comment',' And so, even if he is buried, he does not attain forgiveness. ');"><sup>40</sup></span>
כב ת"ש וספדו לו כל ישראל וקברו אותו ואי אמרת משום יקרא דחיי הוא הנך בני יקרא נינהו ניחא להו לצדיקיא דמייקרי בהו אינשי
22 What [thenis its purpose]? Come and hear! 'From the fact that the righteous were buried.'If then you say that it is for atonement — are the righteous in need thereof?Even so, for it is written, For there is not a righteous man upon earth whodoeth good and sinneth not.<span class="x" onmousemove="('comment',' Eccl. VII, 20 ');"><sup>41</sup></span> Come and hear! [It is written,] <i>And all Israel shall make lamentations forhim, and they shall bury him, for only he of Jeroboam shall come to thegrave</i>.<span class="x" onmousemove="('comment',' I Kings XIV, 13, referring to Abijah, the son of Jeroboam. ');"><sup>42</sup></span>
כג ת"ש לא יספדו ולא יקברו לא ניחא לצדיקיא דמייקרי ברשיעייא
23 Now should you assert [thatburial] is for the attainment of forgiveness, then the others too shouldhave been buried, that there might be atonement for them? — This one [sc.Abijah], who was righteous, deserved to find forgiveness, but the otherswere not [worthy] to attain it. Come and hear! They shall not be lamented neither shall they beburied.<span class="x" onmousemove="('comment',' Jer. XVI, 4, i.e., if burial is a means of expiation, why should they too not attain it? ');"><sup>43</sup></span>
כד תא שמע (ירמיהו לד, ה) בשלום תמות ובמשרפות אבותיך המלכים הראשונים אשר היו לפניך כן ישרפו לך והוי אדון יספדו לך ואי אמרת משום יקרא דחיי הוא מאי נפקא ליה מיניה הכי קאמר ליה לייקרו ביך ישראל כי היכי דמתייקרי באבהתך
24 — [It may be precisely]in order that there might be no atonement for them. The scholars asked: Is the funeral oration in honour of the living or ofthe dead? What is the practical difference? If the deceased had said, Pronounceno funeral oration over me;<span class="x" onmousemove="('comment',' If it is in honour of the living, he has no power to object; on the other hand, the heirs can then dispense with it. ');"><sup>44</sup></span> or againin respect of collecting [the cost] from theheirs!<span class="x" onmousemove="('comment',' If it is in honour of the dead, they are obliged to pay for a funeral oration, even against their desire, ');"><sup>45</sup></span> — Come and hear! And Abrahamcame<span class="x" onmousemove="('comment',' From Mt. Moriah, the scene of the binding of Isaac. ');"><sup>46</sup></span> to mourn for Sarah and to weepfor her.<span class="x" onmousemove="('comment',' Gen XXIII, 2. ');"><sup>47</sup></span> Now, should you maintainthat it is no honour of the living: in that case for Abraham's honour hedelayed Sarah's [burial]! — [There] Sarah herself was pleased that Abrahamshould attain honour through her. Come and hear! <i>And all Israel shall make lamentation for him and they shallbury him</i>:<span class="x" onmousemove="('comment',' I Kings XIV, 13. ');"><sup>48</sup></span> If you say that it isin honour of the living, were these [Abijah's relatives] worthy ofhonour?<span class="x" onmousemove="('comment',' Seeing that the whole family of Jeroboam, with the exception of Abijah, were wicked. ');"><sup>49</sup></span> — It is pleasing to therighteous that people<span class="x" onmousemove="('comment',' I.e., the people as a whole even outside the immediate family circle. ');"><sup>50</sup></span> should behonoured through them. Come and hear! They shall not be lamented neither shall they beburied!<span class="x" onmousemove="('comment',' Jer. XVI, 14. If lamentation is in honour of the living, why were the righteous who survived them deprived of that honour? ');"><sup>51</sup></span> — The righteous do notwish to be honoured through evil-doers. Come and hear! They shall die in peace, and with the burnings of thy fathers,the former kings that were before thee, so shall they make a burning forthee, and they shall lament thee, saying Ah!Lord.<span class="x" onmousemove="('comment',' Jer. XXXIV, 5; a prophecy to Zedekiah, the last king of Judah. ');"><sup>52</sup></span> Now if you maintain that itis in honour of the living, of what consequence was this tohim?<span class="x" onmousemove="('comment',' Zedekiah, that Israel would be honoured. ');"><sup>53</sup></span> — He spoke this to him: Israelwill be honoured through thee, as they were honoured through thyparents.<span class="x" onmousemove="('comment',' It may be observed, both here and in the following passage, that if the deceased is a king, the honour of the living, if that is the purpose of the funeral eulogy, extends beyond his immediate family circle and embraces the people as a whole. ');"><sup>54</sup></span>
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