Sanhedrin

THE ENLARGEMENT OF THE CITY, etc. Whence is this derived? R. Shimi b. Hiyya said: Scripture states, According to all that I show thee, the pattern of the Tabernacle [and the pattern of all the furniture thereof] even so shall ye make it  — [meaning,] in future generations  Raba objected: All vessels made by Moses were hallowed by their anointing: those made subsequently were consecrated by [their] service.  But why? Let us suppose [that] 'even so shall you make' applies to future generations [in this respect too]!  — There it is different, for Scripture states, And he had anointed them and sanctified 'otham' [them];  [hence] only they [were sanctified] by anointing, but not those of later generations. But why not deduce this: those  [could be consecrated only] by anointing, whereas the vessels made afterwards might be consecrated either by service or by anointing? — R. Papa said: Scripture reads, … wherewith they shall minister in the Sanctuary.  Thus, Scripture made them [i.e., their consecration] dependent on service.  Why then do we need 'otham'?  — But for 'otham', I might have thought that the consecration of the vessels of the future required both anointing and service, since it is written, so shall you make it;  the Divine Law therefore emphasised, 'otham',  i.e., only they need anointing, but not those of future generations. THE APPOINTMENT OF THE SANHEDRIN IS BY SEVENTY-ONE. Whence do we derive this law? — Since we find that Moses set up Sanhedrins,  and Moses had an authority equal to that of seventy-one. Our Rabbis taught: Whence do we know that judges are to be set up for Israel? — From the verse, Judges thou shalt made thee.  Whence do we deduce the appointment of officers  for Israel? — From the same verse, Officers shalt thou make thee. Whence the appointment of judges for each tribe? — From the words, Judges … for thy tribes.  And the appointment of officers for each tribe? — From the words, Officers … for thy tribes. Whence the appointment of judges for each town? From the words, Judges … in all thy gates. And the appointment of officers for each town? — From the words, Officers … in all thy gates.  R. Judah says: One [judicial body]  is set over all the others, as it is written, … shalt thou make thee.  Rabban Simeon b. Gamaliel said: [The immediate connection] of 'they shall judge' and 'for thy tribes'  indicates that the tribal court must judge only those of its own tribe. THE CONDEMNATION OF A TOWN [etc.]. Whence is this derived? — R. Hiyya b. Joseph said in R. Oshaia's name: Scripture states, Then shalt thou bring forth that man or that woman,  [teaching,] an individual man or woman thou mayest bring to thy gates,  but not a whole town. A CITY ON THE BORDER MAY NOT BE CONDEMNED. Why? — Because the Torah says: From the midst of thee,  but not [a city] on the border. NOR CAN THREE CITIES BE CONDEMNED. For it is written, Concerning one of the cities.  Yet one or two may be condemned, as it is written, of thy cities. Our Rabbis taught: [Concerning] one [of the cities]: 'one', excludes three. You say that it excludes three; but why not assume that it excludes even two? — When it states, 'thy cities', two then are indicated;  hence, how do I explain 'one'? — That one [or two] cities may be condemned, but not three. At times Rab said that a single court cannot condemn three cities, but that [that number] may be condemned by two or three courts; at others he maintained that [three cities] can never be condemned, even by two or three courts. What is Rab's reason? — Because of 'baldness'.  Resh Lakish said: They [sc. the Rabbis] taught this [only if the cities are] in a single province,  but if they lie in two or three different provinces, they may be condemned. R. Johanan holds that they may not be condemned [even in that case], for fear of 'baldness'. [A Baraitha] was taught which is in agreement with R. Johanan: We cannot condemn three cities in Eretz Yisrael; but we may condemn two [if situated in two provinces] e.g one in Judea and one in Galilee; but two in Judea or two in Galilee may not be condemned; and near the border, even a single city cannot be condemned. Why? Lest the Gentiles become aware of it and destroy the whole of Eretz Yisrael.  But may not this  be deduced from the fact that the Divine law wrote, From the midst of thee, [implying], but not from the border? — He [the author of the Baraitha] is R. Simeon, who always interprets the Biblical law on the basis of its meaning. THE GREAT SANHEDRIN etc. What is the reason for the Rabbis maintaining that MOSES WAS OVER THEM?  — Scripture says, That they may stand there