Jewish audio on Chabad.org. Today's שיעור will be מסכת סנהדרין דף טז, but we will start on the end of דף טו עמוד ב by the two dots where it starts with the words רבי עקיבא אומר. The גמרא quotes from the משנה where it says רבי עקיבא אומר, רבי עקיבא said that even these animals that רבי אלעזר had said before that כל הקודם זכה, that anybody who kills them first is זוכה, for instance the lion and the wolf, etc., so רבי עקיבא said that for them you need a בית דין of כג, you can't just kill them. So the גמרא asks: רבי עקיבא, היינו תנא קמא? Isn't רבי עקיבא the same as the דין of תנא קמא? Because we find in the משנה that the תנא קמא, the one that was before רבי אלעזר, he said that in order to kill them you must have 23. Then רבי אליעזר argued and he said that anybody who wants to kill them could kill them. Then רבי עקיבא comes and says that you have to have 23. So לכאורה רבי עקיבא is saying the same thing as the first תנא. And the גמרא answers: איכא בינייהו נחש. The difference between רבי עקיבא and the first תנא is the case of the snake. The first תנא mentioned the snake also amongst those that need 23, because he said הזאב והארי והדוב והנמר והברדלס והנחש. But רבי עקיבא, when he says they need 23, he means all the other animals excluding the snake. The snake, רבי עקיבא would hold like רבי אליעזר that anybody who wants could kill them. And as רש״י says, because we find in the גמרא בבא קמא, in פרק ארבעה אבות on דף טו it says that נחש מועד לעולם דברי הכל, a נחש, a snake is always considered a מועד, and that is the opinion of רבי עקיבא, that a נחש you don't have to have a בית דין of כג, but anybody who wants could kill them. Then the גמרא continues quoting from the משנה: אין דנין וכולי. The

משנה said that you cannot judge a whole שבט unless you have a בית דין of 71. You have to have the סנהדרי גדולה when you judge a whole שבט. So the גמרא asks: האי שבט דחטא במאי? This שבט sinned in what? What kind of עבירה did the שבט do that we say you have to have a בית דין of 71? אילימא שבט דחילל את השבת, if you're going to say the case is when a whole שבט was מחלל שבת, and that's what the דין is that you have to judge them whether they get killed or not with a בית דין of 71, but is this not so? We don't find anywhere that when you judge a whole שבט you must have a different בית דין than when you judge an individual person. The only place we find that there is a special דין that when you judge a group, a big group, you have to have the בית דין of 71 rather than the בית דין of 23 that you use when you judge an individual person, that is only by עבודה זרה, by the דין of עיר הנדחת. עיר הנדחת is the case when a whole city worshiped עבודה זרה, so then in order to judge that city you have to have a בית דין of 71, the סנהדרי גדולה. But any other עבירה, we don't find that if you judge a whole group that you have to have the בית דין of 71. And that's what the גמרא says: אימת דפליג רחמנא בין יחידים למרובים? When did the תורה make a difference between individuals and a group, a lot of people together?

Only בענין עבודה זרה, concerning עבודה זרה. Because by עבודה זרה, by עיר הנדחת, it says והוצאת את האיש ההוא אל שעריך. We learn by עבודה זרה, the תורה says that if a person worships עבודה זרה you should take him out to your gates, the gates of your city, which means you bring him to the בית דין of your city and you kill him. And we learn out, as the גמרא will say later, that only an individual person, a man or a woman, they are brought to the בית דין of that city, but if it's a whole group of people that worshiped עבודה זרה, they have to be brought to the סנהדרי גדולה. So by עבודה זרה we find that a group, a bigger group has to be judged through the בית דין of שבעים ואחד. But בשאר מצות מי פליג? But concerning other מצות do we find such a difference that if it's a whole group, it's a whole שבט, you would need the בית דין of 71? אלא, therefore you must say, בשבט שהודח, that we טאקע are talking here about a שבט that was pushed to do עבודה זרה, that it became a גדר of עיר הנדחת. And that's what the משנה means, that when you're going to judge the שבט concerning עבודה זרה, that's when we have to have a בית דין of שבעים ואחד, we have to have the סנהדרי גדולה. But למימרא, will we be saying, דבדינא דרבים דיינינן ליה, that when we judge a whole שבט by עבודה זרה we judge them like we would judge a regular עיר הנדחת? עיר הנדחת is a דין of רבים by עבודה זרה. So do we say that when you judge a whole שבט by עבודה זרה, we would judge them like we would judge an עיר הנדחת? Because if we would say that, כמאן, according to which תנא does this fit? לא כרבי יאשיה ולא כרבי יונתן, it doesn't fit not like רבי יאשיה and not like רבי יונתן. דתניא,

because we learn in a ברייתא: עד כמה עושין עיר הנדחת? Up to how many people can a city be turned into an עיר הנדחת? What is the population of the city that we say that it could have the דין of עיר הנדחת? So it says: מיו״ד ועד קוף, between 10 and 100, דברי רבי יאשיה, that's רבי יאשיה's opinion. Anything less than 10 or anything more than 100, it is not already a דין of עיר הנדחת, and you would judge all the people that did עבודה זרה as individuals. And as רש״י explains the reason reason why, because if it's less than 10, we can't call it עיר. The פסוק says עיר, if it'll be a city, and if it's less than 10, then it's not considered a city. If it's more than a hundred, it's also not considered a city. Then it's called already a ציבור, a whole congregation, a whole community. And by the דין of a ציבור, we don't find this דין of עיר הנדחת. Because by עיר הנדחת, even though they worshiped עבודה זרה, we don't judge them the same way that we judge people who worship עבודה זרה. They get a different punishment, they get סייף, they would get killed through the sword, while when you judge an individual for עבודה זרה, he gets killed בסקילה, he gets stoned. And also when you judge an individual, you need a בית דין of כ״ג, when you judge the whole city, then you need a בית דין of ע״א. And he says that if it's under 10, we judge them like individuals, and if they're over a hundred, we also judge them like individuals because the special דין of עיר doesn't apply to them, because this is even more than a עיר. That's the opinion of רבי יאשיה. רבי יונתן אומר, רבי יונתן says: מקו״ף ועד רובו של שבט, that from a hundred up to the majority of a שבט. Under a hundred, he doesn't consider a city. Over a hundred is considered a city, and that's when we have this special דין of עיר הנדחת, but up to the majority of the שבט. If it's more than the majority of the שבט, then רבי יונתן says we don't consider them as an עיר הנדחת because this is more than a עיר, and this goes back that we judge them as individuals. So what do we see here? דאפילו רבי יונתן לא קאמר אלא רובי, even רבי יונתן, who goes further, also only says when does it have a דין of עיר הנדחת? Up to the majority of the שבט. אבל כולי, but if it's more than the majority of the שבט, it's the whole שבט, לא, they don't have a דין of עיר הנדחת. So it comes out that according to everybody, a whole שבט does not have a דין of עיר הנדחת, and you wouldn't judge them like מרובים, but you would judge all the people like individuals. So we cannot say that the משנה when it says that when you judge a whole שבט you have to have a בית דין of ע״א, because a whole שבט cannot have a דין of עיר הנדחת, and therefore you would not need the סנהדרי גדולה, but you would judge them all as individuals, and which would be enough with כ״ג.

אמר רב מתנה, so רב מתנה said: הכא בנשיא שבט שחטא עסקינן. What does the משנה mean when it says that when you judge a שבט you need 71? We mean the נשיא of a שבט. If a prince, a נשיא of a שבט did an עבירה which you're חייב מיתה, he would need a בית דין of ע״א. Why? Because מי לא אמר רב אדא בר אהבה, didn't רב אדא בר אהבה say concerning a כהן גדול, because the משנה says that when you judge a כהן גדול, you have to have a בית דין of 71. And רב אדא בר אהבה learned it out from the פסוק where it says: כל הדבר הגדול יביאו אליך. This is in the פסוק when it says that יתרו told משה רבינו, why does he judge the Jews himself? Why doesn't he set up a סנהדרין? And then he said to him, but every big thing would be brought to you. So he דרש's, what does the פסוק mean? דברו של גדול, the words of a גדול. In other words, when it comes to judge a גדול, a great person, then they'll bring it to you. And he says that refers to the כהן גדול, that when the כהן גדול is judged, it has to be brought in front of משה, and משה took the place, he had the authority of 71. So from there we learn out that a כהן גדול, when he is judged for מיתה, he has to be judged by a בית דין of 71, by the סנהדרי גדולה. So what the גמרא says here, האי נמי גדול הוא, he is also a גדול, the נשיא of a שבט is also considered a גדול. And therefore, from the same פסוק that we learn out that a כהן גדול must be judged by the סנהדרי גדולה, 71, so too a נשיא of a שבט has to be judged by the סנהדרי גדולה, by the בית דין of the 71.

עולא אמר רבי אלעזר, but עולא said in the name of רבי אלעזר, that what does the משנה mean when it says that a שבט has to be judged by the בית דין of 71? בבאין על עסקי נחלות, that means when it comes to judge the דינים of the נחלה, the inheritance of a שבט. If there was ever a dispute concerning the נחלה, the inheritance, the place that was given to a certain שבט in ארץ ישראל, that's when you would need 71. And the reason for that is: וכתחילתה של ארץ ישראל, just like the beginning of ארץ ישראל, just like when they divided ארץ ישראל in the beginning all the way before they entered when they entered ארץ ישראל, to give each שבט his place, so there you needed a בית דין of 71, so too, when you ever have a dispute concerning the נחלה of the שבט, you have to have 71. מה תחלתה שבעים ואחד, just like in the beginning, when they originally divided ארץ ישראל, you had to have 71, אף כאן, here too, when there is a dispute concerning the division of the שבט, also שבעים ואחד, you have to have 71. But the גמרא asks: If you're going to compare the dispute over the נחלה to the beginning when the נחלה was given, so why don't you say: אי מה תחלתה, just like in the beginning when they just divided it, קלפי ואורים ותומים, they had the גורל and they had the אורים ותומים. It says that the way they divided was that they had to go in front of the אורים ותומים. The אורים ותומים that was in the חושן that the כהן גדול wore, that they would ask questions from the אורים ותומים, and certain letters that were carved out in the stones of the חושן would light up and would give the answer. So when they came to divide ארץ ישראל, they had to have the גורל, and they also had to have ask, the אורים ותומים, וכל ישראל, and had to be done in front of all the אידן, אף כאן, so here too, if we compare the dispute over נחלה to the beginning when the נחלה was given, here too the דין should be you should have to have not only 71, but also כולי, and אורים ותומים, the גורל and you should have to have the אורים ותומים וכל ישראל and had to be done in front of all the אידן? אלא אמר רב אשי, but a better תירץ is, כי דרב נחמן, like רב נחמן said that what the משנה means that it is a נשיא of a שבט that sinned and that's when the דין is that you have to have a בית דין of 71. רבינא אמר, רבינא says, לעולם, באמת I could tell you, בשבט שהודח, that what the משנה means is a שבט that worshipped עבודה זרה. ודקא קשיא לך, בדיני דרבים דיינינן ליה, ah, you had a קשיא, how come we judge them in the דין of רבים, as we said before, that according to רבי יונתן and according to רבי יאשיה, according to both, if a whole שבט did עבודה זרה it does not have a דין of עיר הנדחת and you don't judge them in the judgment of a רבים of an עיר הנדחת through 71, but you judge them as individuals? So if you have that קשיא, אין, yes, you do judge them by the בית דין of 71. That אף על גב דקטלינן להו ביחיד, even though you kill them as individuals, in other words the type of מיתה they get if it is more than the majority of the שבט would be like individuals, which means you would kill them by סקילה, but בדיני דרבים דיינינן ליה, but when you judge them, you have to judge them in the same בית דין you would have to judge the רבים, you would have to judge the עיר הנדחת. In other words, that when רבי יונתן and רבי יאשיה said that if it's a whole שבט then they don't don't have a דין of עיר הנדחת, that's only concerning what kind of מיתה they get, but whether you have to have a בית דין of שבעים ואחד to judge them, they agree that if it is a whole שבט you do have to have a בית דין of 71 to judge them. וכי לא אמר רב חמא ברבי יוסי אמר רבי אושעיא, didn't רב חמא ברבי יוסי say in the name of רבי אושעיא that how do we know that when you judge an עיר הנדחת you have to have 71? Because it says in the פסוק, והוצאת את האיש ההוא או את האשה ההיא, when a person worships עבודה זרה the פסוק says you should take out that man or that woman to שעריך, meaning to your gates, to your בית דין. So we דרשן איש ואשה, a man or a woman, which means an individual person, אתה מוציא לשעריך, you take out to your gates, to your private בית דין which is a בית דין of 23. ואי אתה מוציא כל העיר כולה לשעריך, but you don't take out a whole city to שעריך, to your individual בית דין, but them you have to take to the בית דין הגדול. So, just like we say it concerning עיר הנדחת, הכא נמי, here too, when we judge a whole שבט we make the same לימוד. איש ואשה אתה מוציא לשעריך, a man or a woman, an individual person, you bring to your individual בית דין, ואי אתה מוציא כל השבט כולו לשעריך, but a whole שבט you don't take to שעריך. So, even though it doesn't have all the דינים of עיר הנדחת, because it's more than the גדר of an עיר and therefore you would kill them as individuals, but this לימוד that teaches us that you do not judge them by an individual בית דין, but you have to take him to the סנהדרי גדולה, that remains even in this case, and therefore you would have to judge them with the בית דין of 71. Then the גמרא continued,

ולא את נביא השקר, you also don't judge a false prophet unless you have a בית דין of 71. And the גמרא asks, מנא הני מילי, how do we know that? אמר רבי יוסי ברבי חנינא, so רבי יוסי ברבי חנינא said, אתיא, we learn it out, הזדה הזדה מזקן ממרא. We make a גזירה שוה from the word הזדה. By זקן ממרא we find the word הזדה. It says in פרשת שופטים, קפיטל י"ז פסוק י"ב, concerning a זקן ממרא it says, והאיש אשר יעשה בזדון לבלתי שמוע אל הכהן. A זקן ממרא is a תלמיד חכם who went up to ירושלים to the סנהדרין, and he revolted against the פסק דין of סנהדרין. As the פסוק says there, כי יפלא ממך דבר, if you will not know something, so it says, וקמת ועלית אל המקום אשר יבחר ה' אלקיך, but you should go up to the place where ה' chose, which means you go up to ירושלים, and it says, ובאת אל הכהנים הלוים ואל השופט אשר יהיה בימים ההם, you should go to the שופט that's there and you should do as they will פסקן to you in ירושלים. And then the פסוק continues, but והאיש אשר יעשה בזדון לבלתי שמוע אל הכהן, if a person will do בזדון, intentionally not to listen to the כהן who will פסקן, או אל השופט, or to the judge, the פסוק says, ומת האיש ההוא, that person should die. So, here we find by a זקן ממרא the word בזדון. Also concerning a נביא שקר we find the word זדון. It says in the same פרשת שופטים, קפיטל י"ח פסוק כ', it says, אך הנביא אשר יזיד לדבר דבר בשמי את אשר לא צויתיו, if a נביא, a prophet, will intentionally say something in My name that I didn't tell him, so the תורה says, ומת הנביא ההוא, he should die. So, here the תורה says the word יזיד, so there it says the word זדון, here it says יזיד, they're both הזדה, so we compare the two. And we say, מה להלן, just like in the case of a זקן ממרא, בשבעים ואחד, the דין of a זקן ממרא is only if he rebels against the סנהדרי גדולה, as the פסוק says, וקמת ועלית, if you will go up to the בית דין in ירושלים and that's where he will rebel, so that's when he gets killed. So, just like by a זקן ממרא the דין is that he's only considered a זקן ממרא. If he rebels against the בית דין of seventy-one, אף כאן בשבעים ואחד, so too, by a נביא השקר, he has to be judged through seventy-one. But then the

גמרא asks: והא זדון דכתיבא בקטלא הוא דכתיבא, but the word הזדון that says by a זקן ממרא, it says concerning his getting killed, וקטלא בעשרין ותלתא הוא, and a זקן ממרא gets killed through twenty-three only. In the משנה it doesn't say that a זקן ממרא needs a בית דין of seventy-one. Obviously a זקן ממרא gets killed through a בית דין of twenty-three. When we said a זקן ממרא needs a בית דין of seventy-one, it's not who judges him whether he gets killed or not. That is only concerning against which בית דין he rebels to be considered a זקן ממרא. But the word that we used for the גזירה שוה is the word בזדון, והאיש אשר יעשה בזדון, and that פסוק doesn't speak about his rebelling against the סנהדרין. That speaks about his punishment, because the פסוק says a person who will do בזדון not to listen to him should get killed. So that word is used in the case of his getting killed. Now he gets killed through a בית דין of twenty-three. So how can we use this word בזדון to teach us that just like by a זקן ממרא there is seventy-one, so by the נביא השקר also seventy-one, when this word בזדון even by the זקן ממרא doesn't say concerning a case where you need seventy-one? It says concerning his death, where you only need twenty-three. So how can we learn out from there that by a נביא השקר you have to have seventy-one? And the גמרא says: אלא אמר ריש לקיש, therefore ריש לקיש said: גמר דבר דבר ממרא, say we use a different גזירה שוה, not the גזירה שוה of הזדון הזדון, but the גזירה שוה of דבר דבר. Because by a זקן ממרא it also says דבר. Now the word דבר doesn't speak about him getting killed, but it speaks about him having to listen to the בית דין, and the זקן ממרא does not listen, because the פסוק says: ועשית על פי הדבר אשר יגידו לך, that you should do according to the דבר that they will tell you. And that's when it continues, it says that if he doesn't listen, he gets killed. So the word דבר here is speaking about the דין of listening to the סנהדרין. And also by the case of a נביא השקר, it uses the word דבר, because there it says: אך הנביא אשר יזיד לדבר דבר בשמי, if a person, the נביא, will במזיד speak in My Name words which I didn't say, he should get killed. So there it also says דבר. So then we learn out that just like the דבר by the זקן ממרא has to have seventy-one, because the rebellion of the זקן ממרא has to be against seventy-one and the word דבר is speaking about his rebellion, so too, the דבר that it says by the נביא השקר is also seventy-one. And by the נביא השקר there, it's speaking about his getting killed, so we learn out from there that the נביא השקר has to get killed through a בית דין of seventy-one. But then the גמרא asks: וליהא דזקן ממרא נילף מהזדון הזדון מנביא השקר? Why can't we now learn out that also a זקן ממרא has to be killed through seventy-one with the גזירה שוה from a נביא השקר, because we have the גזירה שוה of הזדון הזדון, which we did not use, because we used the other גזירה שוה of דבר דבר? So we are left now with the גזירה שוה of הזדון הזדון. And the word הזדון that it says by the by the זקן ממרא is concerning his death. So why don't we do that? Now that we know that a נביא השקר gets killed through seventy-one, and we have a גזירה שוה, הזדון הזדון, from the נביא השקר to the זקן ממרא in his death, so let's learn out that just like the נביא השקר gets killed through seventy-one, so the זקן ממרא should also need seventy-one? Why is the דין that a זקן ממרא gets killed through twenty-three? And the גמרא answers: דבר דבר גמיר, the גזירה שוה of דבר דבר he learned; הזדון הזדון לא גמיר, the גזירה שוה of הזדון הזדון he didn't learn. Because the rule is that a קל וחומר any חכם could himself make up. He just thinks, and if logically it sounds right, he could use the קל וחומר to learn out a דין. But a גזירה שוה you can't make up. You can't just pick a word here and a word there and compare the two words and say it has the same דין. The only way you learn a גזירה שוה if you received it from your

רבי, which received it from his רבי all the way הלכה למשה מסיני, that these two words are a גזירה שוה and you have to compare one to another. So this תנא here in the משנה had the קבלה from his רבי the גזירה שוה of דבר דבר, but he did not have the קבלה the גזירה שוה of הזדון הזדון. And therefore he cannot use this גזירה שוה to teach us that just like a נביא השקר has to be killed through seventy-one, so too, a זקן ממרא gets killed through seventy-one, and therefore the דין remains that a זקן ממרא gets killed only through twenty-three. Then we continue, it said in the משנה: ולא את כהן גדול, that you cannot kill, you cannot judge a כהן גדול unless there is a בית דין of seventy-one. And the גמרא asks: מנא הני מילי? How do we know that? אמר רב אדא בר אהבה, so רב אדא בר אהבה said, דאמר קרא, because a פסוק says: כל הדבר הגדול יביאו אליך, that all the big things should be brought to you. This was, as we said before, what משה רבינו heard from יתרו, when he said to him, why don't you appoint different people over different groups, and just a big thing should be brought to you? Now what does that mean? דברו של גדול, the things of the great person, which means that when you judge the great person, the כהן גדול, then it has to be brought to you. And who is the you? משה רבינו. And since משה רבינו had the authority of 71, so from there we know that when we judge a כהן גדול, we have to have a בית דין of 71. מיתיבי, the גמרא says, I will ask you a question. We

learn in a ברייתא, the ברייתא explains this פסוק that we just quoted, כל הדבר הגדול יביאו אליך, so he explains that what does דבר גדול mean? דבר קשה, a hard thing, a difficult case. That what the פסוק meant was that if there is a difficult case, that should be brought to you. Simpler cases could be פסקנד by the regular דיינים, but if it is a very difficult case, that should be brought to משה. And then he explains, אתה אומר דבר קשה, you just said that what does the word דבר גדול mean, a difficult thing? או אינו maybe not, אלא דבריו של גדול, maybe what he meant was that if it's a thing of a גדול, meaning if it's a judgment against a great person, you have to bring it to משה. So he says, no, it can't be. כשהוא אומר, when he says later on, את הדבר הקשה יביאון אל משה, after the תורה tells that משה did appoint these different people, these different דיינים, and it says that regular things they פסקנד, and את הדבר הקשה, the difficult things they brought to משה, הרי דבר קשה אמור, so we see that he's speaking about דבר קשה. Since over there it says clearly קשה, it doesn't say גדול, which means big, but it says קשה, which means difficult, so that tells us that in this פסוק, where it says כל הדבר הגדול יביאו אליך, also means a difficult thing, and it doesn't mean the thing of a גדול. So לכאורה this is a question on what we just said. We just said that what does the פסוק כל הדבר הגדול mean? דבריו של גדול, the things of the great man, but here we have a clear ברייתא where it says it doesn't mean that, but it means דבר הקשה, a difficult thing. The גמרא answers,

הוא דאמר כי האי תנא. He here, that one that said that דבר הגדול means the things of the great person, learns like a different תנא, like a different ברייתא. דתניא, because we learn in a different ברייתא where it says different than the previous ברייתא. It says in the ברייתא, דבר גדול, what does the פסוק דבר גדול mean? דבריו של גדול, בפירוש it means the things of the great man. And he continues, אתה אומר דבריו של גדול, you say that it means the things of the great man, או אינו אלא דבר הקשה, maybe it means a difficult thing? So he says, כשהוא אומר את הדבר הקשה, since later on the פסוק says that any דבר קשה they brought to משה, הרי דבר קשה אמור, so that they brought a difficult matter to משה is said already, הא מה אני מקיים דבר גדול, so then what does the פסוק דבר גדול mean? It can't mean the same, a difficult thing, because that which says already in the פסוק. So obviously, obviously it must mean something else. So what does it mean? דבריו של גדול, the things of the great person. So here we see that this ברייתא learns בפירוש פארקערט, learns בפירוש that when it says דבר גדול does not mean a difficult thing, it means the things of the great person. So our תנא here that says that the דין of a כהן גדול must be judged by a בית דין of 71, and we said he learns it out from the פסוק of כל הדבר הגדול, that fits to this second ברייתא. But then the גמרא asks, והאי תנא תרי קראי למה לי? That תנא, the one that said that דבר גדול means a difficult thing, why does he need two פסוקים for that? Since the פסוק later says that דבר קשה was brought to משה, so לכאורה, why do we need two פסוקים to tell us that the difficult thing was brought to משה? According to the other תנא, it makes sense. He says דבר קשה means a difficult thing, and the פסוק דבר גדול means the דברים of גדול, but according to this תנא that says that דבר גדול also means a difficult thing, so it seems like we have two פסוקים telling us the same thing. And the גמרא answers, no, חד לצוואה בעלמא, one is just for the commandment, וחד לעשיה, one is for the doing. When it says דבר גדול, that was when he was told what to do. He was told that you should appoint these people, and any difficult thing should be brought to you. Later when it says את הדבר הקשה יביאון אל משה, the תורה tells us there actually what they did. It's the same thing, but it just tells us that they did as they were told, that any difficult matter they brought to משה. But it's not that the תורה is telling us again what they should do, and therefore, there is no קושיא why the תורה tells us twice. But then the גמרא says, ואידך, the other one, how could the other מאן דאמר say, the other ברייתא say that דבר גדול cannot mean difficult things because it already says דבר קשה יביאון אל משה? לכאורה what's the question? דבר קשה יביאון אל משה is speaking about when they actually did it, and the דבר גדול means when they were told what to do. So he says, אם כן, if that's what the תורה means, ליכתוב, it should have written, או גדול גדול, or in both places it should have said גדול, if all it is is just first telling us what to do and then telling us that they did it, it should have said the same לשון in both, או in both גדול, או קשה קשה, or in both places קשה. מאי גדול ומאי קשה? Why does it say in one place גדול, in one place קשה? שמע מינה תרתי, this shows us both, that there were two separate דינים, one דין in קשה, one דין in גדול. What are the two separate דינים? קשה means a difficult matter, and גדול means the matters of the גדול, which means the matters of of the כהן גדול. Then the גמרא continues,

בעי רבי אלעזר, רבי אלעזר asked a question, שורו של כהן גדול בכמה? When you judge the ox of a כהן גדול that killed a person, how many people do you have to have in that בית דין? And the question is as follows: למיתת בעלים דמיית אמינא ליה, do we compare the death of that ox to the death of its own owner? And we would say like this, because as we said before, how do we know that when an ox kills somebody and he has to be stoned, you need a בית דין of 23? Because we compare the death of the ox to the death of his owner, as the פסוק says, השור יסקל וגם בעליו יומת, the ox gets stoned and his master dies, so we say that the תורה comes to tell us that just like the death of his master, if his master would have done an עבירה which you have to get killed for, he would have been killed with 23, so the ox also has to get killed with 23. So does the תורה mean here that we compare the ox to the death of his specific master? And therefore, in the case of the ox of a כהן גדול, since his master would have gotten killed through a בית דין of 71, so this ox also gets killed with a בית דין of 71? או דילמא, or maybe, למיתת בעלים דעלמא אמינא ליה, we compare the ox to the death of the owner generally speaking. What we mean to say is that we the ox has to get killed through a בית דין like a human being would have to get killed if he deserves to get killed. But it doesn't mean his master specifically. And therefore, the דין would be that if an ox of a כהן גדול kills, he still gets killed only with a בית דין of 23. And the גמרא does not answer this question. The גמרא only says it, אמר אביי, אביי said, מכדי קא מיבעיא ליה שורו, since the whole question he had was concerning the שור of the כהן גדול, whether he gets killed through 23 or through 71, מכלל, זה ראיה, דממוניה פשיטא ליה, that בכלל when you judge the ממון of the כהן גדול, any other monetary judgment against the כהן גדול would be like by any other individual person, that it would be through a בית דין of three. The only question was by a שור, since there's a special דין of כמיתת הבעלים כך מיתת השור, that's where he had a question, maybe it should be through 71. But like this, it seems like clear from his question that any other monetary judgment against the כהן גדול would be like by any other individual, that you would judge it through a בית דין of three. So the גמרא asks: פשיטא, that is simple. What is אביי trying to tell us? Why would we even think that when you judge the דיני ממונות of a כהן גדול, it should be more than a regular judgment against any other individual, that אביי has to tell us that from the words of רבי אלעזר we see that by regular דיני ממונות he's like any other person? So the גמרא says: no, it's not so simple, because מהו דתימא, I would have thought, הואיל וכתיב, since the תורה writes, כל הדבר הגדול, that anything concerning the גדול has to be brought to you, to משה, so we would think, כל דבריו של גדול, anything of the גדול, whether it is דיני נפשות, or it is דיני ממונות, anything that is deals any judgment that deals with the כהן גדול has to be brought to משה, and to the 71 who are the same as משה. So therefore, קא משמע לן, he tells us, אביי was מחדש, no, that this only refers to the case where the כהן גדול is judged in דיני נפשות, but if it's דיני ממונות, even by a כהן גדול, it is judged through three, the same like by any other person. Then the גמרא continues, we

learned in the משנה, אין מוציאין וכו׳, that you can't go out to a מלחמת הרשות, can't wage war unless you have a בית דין of 71. And the גמרא says, מנא הני מילי, how do we know that? אמר רבי אבהו, so רבי אבהו said, אמר קרא, because the פסוק says, it's a פסוק in פרשת פנחס, in קפיטל כ״ז, פסוק כ״א, there it speaks about appointing יהושע as the leader of the אידן. And then it says, ולפני אלעזר הכהן יעמד, he should stand in front of אלעזר הכהן, and the פסוק continues, ושאל לו במשפט האורים, he should stand in front of the כהן גדול and ask from the אורים ותומים, לפני ה׳, in front of ה׳, על פיו יצאו ועל פיו יבאו, and through his mouth they should go out and through his mouth they should come in, הוא וכל בני ישראל אתו, he and all the אידן with him, וכל העדה, and the whole congregation. And there it speaks about going out to war. So the פסוק says: הוא, so we דרשן: הוא, זה מלך, he should stand there, says he, that refers to the king. וכל בני ישראל אתו, and all the אידן should be with him, זה משוח מלחמה, that means that in order to go out to war you must have the משוח מלחמה, the one that was anointed to be the leader, the general of the war. Then it says: וכל העדה, also the whole congregation, who is that? זו סנהדרין, that is the סנהדרין. From here we see that when it comes to wage war, you have to have the סנהדרין. So the גמרא asks: ודילמא, maybe, לסנהדרין הוא דקאמר ליה רחמנא, that the תורה is telling the סנהדרין be able to ask the אורים ותומים, only the סנהדרין, if you don't have the סנהדרין, you cannot ask the אורים ותומים. That's what the פסוק means. But we have no ראיה that in order to go out to war, you have to have the סנהדרין. אלא, but, where do we know this דין that you have to have סנהדרין agreeing before you go out to war? We learn it out from something else, כהא דאמר רב אחא בר ביזנא אמר רב שמעון חסידא, from this that רב אחא בר ביזנא said in the name of רב שמעון חסידא, this is a story that is told, and from that story, we learn out that you have to have the סנהדרין. What is the story?

כינור היה תלוי למעלה ממיטתו של דוד, a harp used to hang on top of the bed of דוד. כיון שהגיע חצות לילה, as soon as midnight came, רוח צפונית מנשבת בו, a northerly wind used to blow upon its strings, והיה מנגן מאליו, and it used to sing by itself. And as רש״י explains, that midnight is the time when this northerly wind blows, because we know that four winds blow during the day. The wind from the מזרח, which is the the east wind, blows in the morning, the wind from the דרום, from the south, blows the middle of the day, the wind from מערב blows in the beginning of the night, and the northerly wind from צפון blows in the middle of the night. And as we find also in the גמרא in יבמות רש״י says, that all the 40 years that the Jews were in the desert, even though they were like a חרם, and the רוח צפונית didn't blow during the day, but nevertheless, every night at midnight, the רוח צפונית used to blow. And that is a time when the רוח צפונית must blow. And רש״י says that this is a very good wind, it's good for people, etc. So the גמרא is saying here that at midnight, when the רוח צפונית used to blow, it used to blow against the harp of דוד, and it used to sing by itself, מיד היה עומד, right away he would wake up, ועוסק בתורה, would start learning תורה. As רש״י quotes the פסוק in תהילים where it says חצות לילה אקום, at the middle of the night, I would get up and learn תורה, עד שעלה עמוד השחר, he would learn תורה until the break of dawn. כיון שעלה עמוד השחר, when it used to be the break of dawn, נכנסו חכמי ישראל אצלו, the חכמים of the אידן came into him, אמרו לו, they said to him, אדונינו המלך, our master the king, עמך ישראל צריכין פרנסה, your nation, the Jews, need פרנסה, they need sustenance. אמר להם, he said to them, וכו׳, he said that and that, go and support yourself, one from another, by mutual trading. אמרו לו, they said to him, אין הקומץ משביע את הארי, the handful does not satisfy the lion, ואין הבור מתמלא מחולייתו, nor can a pit be filled with its own sand. And as רש״י explains that when you dig a pit, then you want to take the sand that you took out and fill it into the pit, you won't fill up the pit till the top. Or תוספות says the פשט is that a hole that has water will never get filled with the water that comes from its own source, you have to fill it in from the side. And that's what they meant, that if we will just do mutual trading, we will not have enough to give פרנסה to all the poor people that is that are amongst us. אמר להם, so he said to them, ולכו פשטו ידיכם בגדוד, go and stretch forth your hands with troops of soldiers. In other words, go and have a war against others. מיד, right away, יועצין באחיתופל, they would get advice from אחיתופל, ונמלכין בסנהדרין, and they would get advice from the סנהדרין, ושואלין באורים ותומים, and they would ask the אורים ותומים, and they would go out to war. From this story, we see that before they went out to war, they had to be נמלך with the סנהדרין. So we see from here that in order to go to war, you have to have the permission of the סנהדרי גדולה. Then the גמרא says,

אמר רב יוסף, רב יוסף said, מאי קרא, from which פסוק do we learn out that they went first to ask אחיתופל, and then they asked the סנהדרין, and then they asked the אורים ותומים? He says, because the פסוק says, ואחרי אחיתופל בניהו בן יהוידע ואביתר ושר צבא למלך יואב. That it says that they went to these people, to אחיתופל, בניהו בן יהוידע, and אביתר, and the שר צבא, the general to the king, which was יואב. Now, who are these people? It says אחיתופל. What was אחיתופל's job? זה יועץ, he was the advisor. וכן הוא אומר, as it says in another פסוק, ועצת אחיתופל אשר יעץ, the advice that אחיתופל gave, so we see he was an advisor. בניהו בן יהוידע, זה סנהדרין, that is the סנהדרין. Why? Because he was the head of the סנהדרין, so when it says that they asked him, that proved that they asked the סנהדרין. Then the משנה says אביתר, אלו אורים ותומים, אביתר means that they asked the אורים ותומים. How do we know that? Because it says וכן הוא אומר, like the other פסוק says ובניהו בן יהוידע על הכרתי ועל הפלתי, that בניהו בן יהוידע was on the כרתי and פלתי. So, since in the פסוק before, first is mentioned בניהו בן יהוידע and then אביתר, and here this פסוק, it says בניהו בן יהוידע was on the כרתי ופלתי, so obviously, the כרתי ופלתי is אביתר. And what is the כרתי ופלתי? The כרתי ופלתי is the אורים ותומים. ולמה נקרא שמן כרתי ופלתי, why are the אורים ותומים called כרתי ופלתי? כרתי they're called שמכרתין דבריהם. כרתי comes from the word כרת, which means cutting, they used to cut their words, they used to give the answer very definite, cut clear. פלתי, the reason it's called פלתי, שמופלאים מעשיהם, that their actions are wonderful. ואחר כך, and then, שר הצבא למלך יואב, then they would go to the general of the king. So we see that in order to get to the general, which means to start the war, which comes through the general, you first have to go through אחיתופל, and also to סנהדרין, and the אורים ותומים. But we see from here that in order to wage war, you must ask the סנהדרין. אמר רב יצחק בריה דרב אדא, and Rav Yitzchak the son of Rav Adda said, ואמרי לה, some say אמר רב יצחק בר אבדימי, Rav Yitzchak bar Avdimi said, מאי קרא? What פסוק tells us that דוד המלך used to have a כינור, a harp hanging on top of his bed, would wake him up to learn? Because the פסוק says: עורה כבודי, wake up my honor, עורה הנבל וכנור, so wake up the harp, etc., אעירה שחר, I will wake up the morning. Here we see that through the harp, he woke up before it got light. אעירה שחר means that I woke up the morning, which means I woke up before the morning yet. And רש״י says that we know that he was saying, I am not like other kings. Other kings, the morning wakes them up, because first it gets light, then they wake up, but דוד said, אעירה שחר, I wake up the morning, which means I get up early, I wake up before it gets light. Then the גמרא continues: ואין

מוסיפין על העיר, said the משנה, you cannot add to the city to ירושלים or to the עזרה unless you have a בית דין of שבעים ואחד. And the גמרא asks: מנא הני מילי? How do we know that? אמר רב שימי בר חייא, so Rav Shimi bar Chiyya said, אמר קרא, the פסוק says, when השם told משה רבינו to make the משכן and the כלים, He said to him, and this is a פסוק in פרשת תרומה, קפיטל כ״ה, פסוק ט׳. פסוק ט׳ says, it says: ככל אשר אני מראה אותך, like all as I am showing you, את תבנית המשכן, the pattern of the משכן, ואת תבנית כל כליו, and the pattern of all the כלים, וכן תעשו, and so you should do. Now what does that mean, and so you should do? So it means לדורות הבאים, to the future generations. And we see from here that just like when משה רבינו made the משכן and everything else, it had to be done through him, and he was in the place of seventy-one, so too whenever you want to do a similar thing, to add to the עזרה or to ירושלים, etc., you must do it through the בית דין of seventy-one. מותיב רבא, so רבא asks a קשיא: We learned, כל הכלים שעשה משה, all the vessels that משה made for the משכן, משיחתן מקדשן, the anointment, that made them holy. משה, it says, anointed all the כלים, and when they were anointed, they became holy, they became the כלים of the משכן. מכאן ואילך, but from then and on, עבודתן מחנכתן. There is no anointment, but what makes them into holy כלים, what dedicates them, the עבודה. The first time you work with them in the משכן, in the בית המקדש, you do the עבודה with these כלים, that makes them into holy כלים. Now the question is, ואמאי? Why? נימא, why don't we say, וכן תעשו לדורות הבאים, that so you should do to the future generations? Since השם told, said to משה that I am showing you the pattern of all the כלים, and so you should do, and we said before, what does it mean, so you should do to the future generations, so it applies to the כלים also, so why shouldn't be the דין that all the time, whenever you want to make a new כלי for the בית המקדש, the way to turn it into a כלי שרת, into a holy כלי, is by anointing it, just like משה רבינו did? The answer is: שאני התם, there it's

different. Concerning the כלים and the משיחה, it's different. אמר קרא, because the פסוק says: וימשחם ויקדש אותם. It says that משה anointed the כלים, ויקדש אותם, and he made them holy. So we דרשן, אותם במשיחה, them, they, the כלים that משה made became holy through the anointing, ולא לדורות במשיחה, but not for future generations do you make the כלים holy through anointing. But then the גמרא asks: ואימא, maybe I could say different: What makes you דרשן the word אותם that way? Why can't we דרשן differently and say like this: אותם במשיחה, them, the ones that משה made, the way they became holy was through anointing, ולדורות, but for future generations, אי במשיחה אי בעבודה, then we have a choice. It doesn't have to necessarily be through משיחה. It could be or through משיחה or through עבודה. We said before that after משה the only way that you could make a כלי into a holy כלי is through עבודה, עבודתן מחנכתן. But why can't we say that just like in time of משה it happened through משיחה, you could do it through משיחה now too, because the פסוק says וכן תעשו? אי, דהא לימוד אותם, אותם comes to include that it doesn't have to be through משיחה, it could be also through עבודה. אמר רב פפא, so Rav Pappa said, אמר קרא, the פסוק says concerning the כלים: אשר ישרתו בם בקדש, when you will use them in קודש, in the holy place, הכתוב תלאן בשירות, the תורה was תולה, depended, the holiness of the כלים in its usage. And there we see that the way a כלי becomes holy is only when it's used. When you do the עבודה in the כלי, that's the only way it could become holy. But then the

גמרא asks: אלא אותם למה לי? Now that we have the פסוק that shows אשר ישרתו בם בקדש to teach us that the only way that you could make a כלי holy is through using, why do we need the פסוק אותם? Before we said that from the פסוק וימשחם ויקדש אותם we learn out אותם במשיחה, only those of משה were במשיחה, but not לדורות. But now that we have this פסוק ישרתו בם בקדש to teach us that the only way that vessels can become holy is through using, why do we need that פסוק of וימשחם ויקדש אותם? The גמרא answers, אילאו אותם, if not for that אותם, הוה אמינא, I would have said לדורות במשיחה ובעבודה, that in future generations when you want to make a vessel holy, you must have both משיחה, anointing, and עבודה. Since the פסוק says כן תעשו, so you should do, so we would know one thing: that we have to make the כלים holy the exact same way that משה did, which means we have to make משיחה. אי, there is a פסוק that says ישרתו בם, that means it depends on using it, that would mean that you also have to use it. So we would say that you have to anoint it plus you must use it. So כתיב כן תעשו, because it says כן תעשו, so you should do, that means that you have to make משיחה. Therefore כתב רחמנא אותם, therefore, in the פסוק where it says that משה anointed them, it says אותם, and we דרשן אותם במשיחה ולא לדורות במשיחה, that they in the time of משה were holy through משיחה, but generations later it's not through משיחה. And it's only through שירות, through using, as the פסוק says ישרתו בם בקדש. But

תוספות asks a קושיא: why shouldn't the דין be that you should have to have a בית דין of שבעים ואחד when you make כלים into כלי שרת? Just like משה רבינו made the כלים, and he was in the place of 71, and since the פסוק says וכן תעשו concerning the כלים also, so the כלים should also need something similar to משה, which means a בית דין of 71. And even though the גמרא brought this פסוק where it says שרתו, ישרתו בם בקדש, which means that the only thing that makes the כלים holy is the שירות, is the using, so לכאורה that comes to exclude everything, that you don't need anything else but that, and therefore we don't need the בית דין of 71, but it is not so, תוספות says. Because the גמרא itself says that why do we need the פסוק אותם? Because if not for the פסוק אותם, what would we say? That לדורות you need both, you need משיחה and עבודה, because it says וכן תעשו. Therefore comes the פסוק אותם to tell us that only then was there משיחה, and not לדורות. So this לימוד of אותם is only concerning משיחה, but not concerning other things. So לכאורה, concerning the other things, that you need a בית דין of 71, still should be learned out from משה, and the דין should be that when you make כלים holy, you should have to have a בית דין of 71. And תוספות answers that what the גמרא means is as follows: that the אותם comes to teach us that when it says in the פסוק וכן תעשו only applies to the משכן, but not to the כלים. It is not, as we thought before, that when the גמרא said we have a פסוק אותם to teach us that you don't need משיחה, it is a פסוק concerning משיחה specifically, that the אותם teaches us that you don't need משיחה, that's not the פשט. What the גמרא meant was that the פסוק אותם teaches us that you don't need משיחה, and therefore, when it said וכן תעשו, that so you should do in the future generations, does not refer to the כלים, because, as we see, the כלים were not done later on as they were done in the time of משה. So we understand from there that וכן תעשו does not refer to the כלים. Now, as soon as we know that, that וכן תעשו does not refer to the כלים, so there is no פסוק that tells us that in order to make כלים holy, it has to be done the same way it was done in the time of משה, and therefore we have no לימוד that you need 71, and therefore the דין is that you do not need 71. Then the גמרא continues, we

learned in the משנה, ואין עושין סנהדראות וכולי, that you cannot make סנהדרין, the different בית דיןs that we would make for the different שבטים, unless you have a בית דין of שבעים ואחד appointing them. And the גמרא asks, מנא הני מילי, how do we know that? The answer is כי היכי דאשכחן במשה, like we find by משה, דאוקים סנהדראות, that משה appointed the סנהדרין, ומשה במקום שבעים ואחד קאי, משה took the place of 71. So, just like משה, who was in the place of 71, was able to make the סנהדרין, so, too, when we make סנהדרין in each שבט, we have to have a בית דין of 71. Then the גמרא says תנו רבנן, the רבנן learns, מניין, how do we know שמעמידין שופטים לישראל, that you have to appoint judges by אידן? תלמוד לומר, because the פסוק says שופטים תתן. Now this really is not the exact words of the פסוק. The פסוק is as follows, this is the פסוק in the beginning of פרשת שופטים, it says שופטים ושוטרים תתן לך, judges and officers you should put to you בכל שעריך, in all your gates אשר ה' אלקיך נתן לך לשבטיך, that ה' gives to you for your שבטים ושפטו את העם משפט צדק, and they should judge the nation with a righteous judgment. This is the פסוק. So here the גמרא says, how do we know that you have to appoint שופטים? Because the פסוק says שופטים תתן, because the word תתן לך refers to שופטים also. The פסוק says שופטים ושוטרים תתן לך, so the word תתן לך refers to שופטים, too. So the פסוק says, you should put for you שופטים. So from here we know that you have to have שופטים. שוטרים לישראל מניין? How do you know you have to appoint officers to the יידן? And these are the people who make sure that the nation keeps what the judges say? תלמוד לומר, because the פסוק says, שוטרים תתן, that you should give שוטרים. The same פסוק says that you have to appoint שוטרים. Then the question is, שופטים לכל שבט ושבט מניין? How do we know that you have to appoint judges to every שבט, which means that every שבט has to have its own בית דין? תלמוד לומר, the פסוק says, שופטים לשבטיך, because the פסוק, as we read before, says, שופטים ושוטרים תתן לך בכל שעריך אשר ה' אלוקיך נותן לך לשבטיך. So the word לשבטיך refers to שופטים also. That means that you have to appoint judges לשבטיך, to your שבטים, that means that every שבט must have its בית דין. שוטרים לכל שבט ושבט מניין? How do we know that you have to appoint also officers for every שבט? תלמוד לומר, the פסוק says, שוטרים לשבטיך. We use the word לשבטיך also for שוטרים, because it refers to that, too, that tells us that in every שבט, you must have the officers. שופטים לכל עיר ועיר מניין? How do we know that every city must have its own judges, must have a בית דין in every city? תלמוד לומר, the פסוק says, שופטים בכל שעריך, because the words בכל שעריך of this פסוק refer to שופטים, that in every שער, which means every gate, every city, must have שופטים. שוטרים לכל עיר ועיר מניין? How do we know that every city has to have the officers? תלמוד לומר, שוטרים בכל שעריך, that you have to have the שוטרים in every שער, in every gate. And תוספות explains that לכאורה, if we say that you have to have a בית דין in every city, automatically you have a בית דין in every שבט. So why do we need two לימודים, one for the בית דין in every שבט, and one for a בית דין in every city? But תוספות says, because it's possible that you should have in one city two שבטים, if part of the city is from one שבט, part of the other. So if we would just have the לימוד that you have to have a בית דין in every city, then we would think that it's enough one בית דין in that city. Therefore, we have a לימוד that you have to have a בית דין for every שבט, and that teaches us that if you have two שבטים in one city, you must to have, you must have two בתי דינים. רבי יהודה אומר, רבי יהודה says, אחד ממונה על כולם, that in addition to that, you must have one בית דין which is appointed on top of them all, which means you must have the סנהדרי גדולה. How do we know that? שנאמר, תתן לך, it says, "should be given to you." Even though the תורה is speaking to all the יידן, to all the שבטים, to all the cities, and it nevertheless says you should give to you in the singular term, but that teaches us that they are all like one unit and you must have one בית דין that is over them all, and that is the בית דין הגדול. רבן שמעון בן גמליאל אומר, רבן שמעון בן גמליאל says that how do we know that every שבט must have its own בית דין? Not, as we said before, because it says שופטים לשבטיך, but he דרש'ן different. As we said before, the פסוק reads: שופטים ושוטרים, etc., you should give לשבטיך, then the פסוק continues: ושפטו את העם משפט צדק. So the words ושפטו את העם comes right after the word לשבטיך, so he puts the two words together and he says, לשבטיך ושפטו. As if it would say, to your שבטים you should judge. What does that mean? מצוה בשבט לדון את שבטו. It's a מצוה that its own שבט should judge its שבט. Now if you would not have a בית דין in every שבט, so some שבטים, when they have to be judged, they would have to go to the בית דין of another שבט. And since the פסוק here says that you should be judged by your own שבט, that teaches us that every שבט must have its own בית דין. When we said before that he said that you must have one ממונה on them all, we said that it means that you must have one בית דין appointed on all the בתי דינים. That's the way רש"י learns. But תוספות learns when it says אחד ממונה על כולם, it doesn't refer to the בית דין, but it refers to a person, that in every בית דין you must have one person who is appointed upon them all, who is called the מופלא שבבית דין, or the אב בית דין. And in every בית דין you must have that. And the תוספות says, this one person is not included in the בית דין, but he is like the leader of the whole בית דין, and this is what the גמרא meant here, that you must have one which should be ממונה on them all. Then the גמרא continues, it said in the משנה that אין עושין עיר הנדחת, you cannot make a city into an עיר הנדחת unless you have a בית דין of 71. And the גמרא asks, מנא הני מילי, how do we know that? אמר רבי חייא בר יוסף, אמר רבי אושעיא, רבי חייא בר יוסף said in the name of רבי אושעיא, דאמר קרא, because the פסוק says, concerning a person who worshiped עבודה זרה, it says, והוצאת את האיש ההוא או את האשה ההיא, you should take out that man or that woman, אל שעריך, to your gates, it says. That means that you take him to your בית דין. So we דרש'ן, איש ואשה אתה מוציא לשעריך, a man or a woman, which means if an individual person has to be judged, you take him to his gate, to his בית דין, אי אתה מוציא כל העיר כולה לשעריך, but you don't take out the whole city to your gate, which means when you judge a whole city, then you take him to the בית דין הגדול, to the בית דין of 71. Then the גמרא continues to quote from the

משנה, it said in the משנה: אין עושין עיר הנדחת בספר, and you're not allowed to make an עיר הנדחת if the city is by the border. מאי טעמא, what is the reason? And the גמרא says, because the פסוק by עיר הנדחת says, מקרבך. It says that the people from amongst you came, וידיחו את יושבי עירם לאמר, and they were מדיח the city. So then the city can become an עיר הנדחת. But since it says מקרבך, אמר קרא The תורה says from between you, so it has to be in the middle, ולא מן הספר, not like by the border that is not in the middle of amongst the יידן. Then it also said in the משנה: ולא שלש, you cannot make three cities into עיר הנדחת. And the גמרא says, how do we know that? דכתיב אחת, because it says אחת. In the פרשה of עיר הנדחת, which is in פרשת ראה, קפיטל יג פסוק יג, it says: כי תשמע באחת עריך, if you will hear in one of your cities, and the פסוק continues with all the details of עיר הנדחת. But since it says one, so we know from there that you cannot make three. אבל עושין אחת ושתים, you could make one or two. Now you can make one because it says אחת. You cannot make three, because the תורה says only one. But if the תורה says only one, you shouldn't be able to make two either, because it says, דכתיב עריך, your cities. So since it says plural, your cities, obviously it's more than one. But on the other hand it says only one. So we learn out that what does one come to exclude? Excludes three. But two, you are allowed to make. תנו רבנן, the רבנן learned: אחת, the פסוק says אחת, so it means אחת ולא שלש, you can only make one city into עיר הנדחת, but not three. אתה אומר אחת, you say one, ולא שלש, not three, או אינו אלא maybe אחת ולא שתים, one and not two? כשהוא אומר עריך, since it says your cities, הרי שתים אמור, so two are said, which means it could be two. ומה אני מקיים אחת? So what do we do with the word אחת, one? So it must mean: אחת ולא שלש, one and not three. Then the גמרא continues: זימנין אמר רב, sometimes רב used to say, בבית דין אחד הוא דאין עושין, it's only we said that you cannot make three cities into עיר הנדחת if it's done through the same בית דין. הא בשנים ושלשה בתי דינין, but if it's done through two or three בתי דינים, עושין, you could make. Now it doesn't mean two or three separate בתי דינים, because since עיר הנדחת has to be done through the בית דין הגדול, there's always only one בית דין הגדול. What it means, as רש"י says, if the people, the members of the בית דין הגדול died, and now there are new members, so then they are allowed to make another עיר הנדחת. וזימנין אמר רב, and sometimes רב used to say, אפילו בשנים ושלשה בתי דינין, לעולם אין עושין, even by two or three בתי דינים, you never are allowed to make three cities into עיר הנדחת. And the גמרא says: מאי טעמא דרב? What is the reason of רב? משום קרחה, because of baldness, because of depopulation. If you're going to have three cities, there'll be too much depopulation. Then the גמרא continues: אמר ריש לקיש, ריש לקיש said, לא שנו, this דין was not learned, אלא במקום אחד, only in one place. As we know that ארץ ישראל were divided in different areas, like for instance, יהודה and גליל. So if they both, all three, would be in יהודה and גליל, that's when the דין is you can't make. אבל בשנים ושלשה מקומות, עושין, but if you're going to make the עיר הנדחת in two or three different areas, then you are allowed. ורבי יוחנן אמר, and רבי יוחנן says, אין עושין, you can't even make it in two or three different places, משום קרחה, because the problem of קרחה, of the depopulation, applies even if they're in separate places. Therefore you can't even do that. Then the גמרא says: תניא כוותיה דרבי יוחנן, we learn a ברייתא that fits to what רבי יוחנן says. As in the ברייתא: אין עושין שלש עיירות מנודחות בארץ ישראל, you cannot make three cities should be עיר הנדחת in ארץ ישראל, אבל עושין אותן שתים, but you could make two cities, כגון אחת ביהודה ואחת בגליל, for instance, one in יהודה, one in גליל. אבל שתים ביהודה ושתים בגליל, but to make two in יהודה and two in גליל, אין עושין, you can't make. So we see from this ברייתא that even in two areas, you only could make up to two. But three, you can't make, even if they're in separate places. And then the ברייתא continues: וסמוכה לספר, if it's close to the border, אפילו אחת אין עושין, even one we don't make. מאי טעמא, what is the reason? שמא ישמעו נכרים, the גוים might hear, ויחריבו את ארץ ישראל, they will destroy ארץ ישראל. If the גוים will hear that a city by the border was completely destroyed, so it makes it easy for them to go through that area, so they will come to ארץ ישראל and destroy the whole ארץ ישראל. And then the גמרא asks: ותיפוק ליה, let us learn it out, דמקרבך אמר רחמנא, ולא מן הספר, the תורה says מקרבך, that it only could be if it's between you, as the גמרא before said, that how do we know you cannot make a city at the border an עיר הנדחת, from the word מקרבך? So how come here we have a different לימוד, we have a סברא because the גוים might hear and destroy ארץ ישראל? And the גמרא answers: רבי שמעון היא, this ברייתא goes according to רבי שמעון, דדריש טעמא דקרא, רבי שמעון דרשנ'ס the reasons of the פסוקים. A lot of times we find that רבי שמעון gives explanations to the פסוקים. So here, too, the אמת, how do we know that you're not allowed to make an עיר הנדחת by the border? It is because the פסוק says מקרבך. But רבי שמעון came and he gave the reason to the פסוק, why טאקע did the פסוק say מקרבך, and only if it's in the middle, not if it's by the border? Because the גוים might hear and come and destroy ארץ ישראל. Continuing what we learned earlier in the גמרא, that how do we know that when it comes to judge an עיר הנדחת, so we have to do it through a בית דין of שבעים ואחד? Because the פסוק says that you should take out the man or the woman to your gates, so we דרשנ'ד that only if it's a man or a woman An individual person, that's when you take him through your gate, means to your individual בית דין, but not a whole city. תוספות asks a קשיא that here it comes out that a whole city cannot be referred to as איש, because we דרש'ן only a איש is taken לשעריך, but not the whole city. So it comes out that a whole city cannot be referred to as איש.

תוספות asks that by קרבן פסח בטומאה, we have a דין like this, that קרבן פסח, since it's a קרבן, you have to bring it while you're טהור. A person who is טמא cannot bring a קרבן פסח. And what does he do? He waits for פסח שני and he brings the פסח on the fourteenth day of the month of אייר. But the דין is that איש נדחה לפסח שני ואין ציבור נדחין לפסח שני, that if it's one person, individual people who are טמא during the time of פסח ראשון, so then they don't bring פסח ראשון and they have to bring פסח שני. But if the whole ציבור did not bring פסח ראשון for whatever reason, so then they do not bring פסח שני. Now what would be the דין if a whole city did not bring פסח ראשון? Still they have to bring פסח שני? When do we say that the ציבור does not bring פסח שני? If it was רוב ישראל, if the majority of all the יידן together did not bring פסח ראשון, then they do not bring פסח שני. But if only a city, which was still not רוב of the יידן, did not bring פסח ראשון, they do bring פסח שני. Even though the לימוד is איש נדחה לפסח שני ואין ציבור נדחין לפסח שני, that an איש is pushed to פסח שני, not a ציבור, so it comes out that since we say the דין is that a whole city would bring פסח שני, so the whole city is included in the word איש. So we see that even though it's a whole city, nevertheless it's part of the word איש. How come here we say that since it says you should take out the איש לשעריך, we דרש'ן only a איש and not a whole city, but over there we say that the whole city is included in the לשון איש? And תוספות answers that normally, טאקע, we say that in the word איש could be included a whole city, but in the case of the איש over here, since we do find that concerning the דין of עבודה זרה, the תורה did make a חילוק between individuals and a whole city,

because we see the דין of עיר הנדחת, so therefore we say that concerning this דין, איש only means an individual person, not a city, because a city has a special דין, and therefore we're able to דרש'ן that only an איש is taken לשעריך to the private בית דין, to the בית דין of כ״ג, but a whole city is not taken to the בית דין of כ״ג, but is taken to the בית דין of ע״א.