## Sanhedrin Daf 14a

###### Sanhedrin 14a:1
[Sanhedrin 14a:1](https://torahapp.org/share/book/Sanhedrin/r/14a:1)

בָּטְלוּ דִּינֵי קְנָסוֹת מִיִּשְׂרָאֵל, שֶׁפַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שְׁמָד עַל יִשְׂרָאֵל – שֶׁכׇּל הַסּוֹמֵךְ יֵהָרֵג, וְכׇל הַנִּסְמָךְ יֵהָרֵג, וְעִיר שֶׁסּוֹמְכִין בָּהּ תֵּיחָרֵב, וּתְחוּמִין שֶׁסּוֹמְכִין בָּהֶן יֵעָקְרוּ.

**William Davidson Edition - English:**
**the laws of fines would have ceased** to be implemented **from** among **the Jewish people,** as they would not have been able to adjudicate cases involving these laws due to a lack of ordained judges. This is **because** at **one time the wicked kingdom** of Rome **issued decrees of religious persecution against the Jewish people** with the aim of abolishing the chain of ordination and the authority of the Sages. They said **that anyone who ordains** judges **will be killed, and anyone who is ordained will be killed, and the city in which they ordain** the judges **will be destroyed, and** the signs identifying **the boundaries** of the city **in which they ordain** judges **will be uprooted.** These measures were intended to discourage the Sages from performing or receiving ordination due to fear for the welfare of the local population.


###### Sanhedrin 14a:2
[Sanhedrin 14a:2](https://torahapp.org/share/book/Sanhedrin/r/14a:2)

מָה עָשָׂה יְהוּדָה בֶּן בָּבָא? הָלַךְ וְיָשַׁב לוֹ בֵּין שְׁנֵי הָרִים גְּדוֹלִים, וּבֵין שְׁתֵּי עֲיָירוֹת גְּדוֹלוֹת, וּבֵין שְׁנֵי תְּחוּמֵי שַׁבָּת, בֵּין אוּשָׁא לִשְׁפַרְעָם, וְסָמַךְ שָׁם חֲמִשָּׁה זְקֵנִים. וְאֵלּוּ הֵן: רַבִּי מֵאִיר, וְרַבִּי יְהוּדָה, וְרַבִּי שִׁמְעוֹן, וְרַבִּי יוֹסֵי, וְרַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ. רַב אַוְיָא מוֹסִיף: אַף רַבִּי נְחֶמְיָה.

**William Davidson Edition - English:**
**What did** Rabbi **Yehuda ben Bava do? He went and sat between two large mountains, between two large cities, and between two Shabbat boundaries: Between Usha and Shefaram,** i.e., in a desolate place that was not associated with any particular city so that he not endanger anyone not directly involved, **and there he ordained five elders. And they were: Rabbi Meir, and Rabbi Yehuda, and Rabbi Shimon, and Rabbi Yosei, and Rabbi Elazar ben Shammua. Rav Avya adds** that **Rabbi Neḥemya** was **also** among those ordained. This incident indicates that ordination can be performed by a single Sage.


###### Sanhedrin 14a:3
[Sanhedrin 14a:3](https://torahapp.org/share/book/Sanhedrin/r/14a:3)

כֵּיוָן שֶׁהִכִּירוּ אוֹיְבֵיהֶם בָּהֶן, אָמַר לָהֶן: בָּנַיי, רוּצוּ! אָמְרוּ לוֹ: רַבִּי, מָה תְּהֵא עָלֶיךָ? אָמַר לָהֶן: הֲרֵינִי מוּטָל לִפְנֵיהֶם כְּאֶבֶן שֶׁאֵין לָהּ הוֹפְכִים. אָמְרוּ: לֹא זָזוּ מִשָּׁם עַד שֶׁנָּעֲצוּ בּוֹ שְׁלֹשׁ מֵאוֹת לוּנְכִיאוֹת שֶׁל בַּרְזֶל וַעֲשָׂאוּהוּ כִּכְבָרָה.

**William Davidson Edition - English:**
**When their enemies discovered them,** Rabbi Yehuda ben Bava **said to** the newly ordained Sages: **My sons, run** for your lives. **They said to him: My teacher, what will be with you?** Rabbi Yehuda ben Bava was elderly and unable to run. He **said to them:** In any case, **I am cast before them like a stone that cannot be overturned;** even if you attempt to assist me I will not be able to escape due to my frailty, but if you do not escape without me you will also be killed. People **say** about this incident: The Roman soldiers **did not move from there until they had inserted three hundred iron spears** [***lunkhiyot***] **into him, making him** appear **like a sieve** pierced with many holes.


###### Sanhedrin 14a:4
[Sanhedrin 14a:4](https://torahapp.org/share/book/Sanhedrin/r/14a:4)

רַבִּי יְהוּדָה בֶּן בָּבָא אַחֲרִינֵי הֲווֹ בַּהֲדֵיהּ, וְהַאי דְּלָא חָשֵׁיב לְהוּ – מִשּׁוּם כְּבוֹדוֹ דְרַבִּי יְהוּדָה בֶּן בָּבָא. וְרַבִּי מֵאִיר, רַבִּי יְהוּדָה בֶּן בָּבָא סַמְכֵיהּ? וְהָא אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: כׇּל הָאוֹמֵר רַבִּי מֵאִיר לֹא סְמָכוֹ רַבִּי עֲקִיבָא אֵינוֹ אֶלָּא טוֹעֶה! סַמְכֵיהּ רַבִּי עֲקִיבָא וְלֹא קַיבְּלוּהּ, סְמָכֶיהָ רַבִּי יְהוּדָה בֶּן בָּבָא וְקַיבְּלוּהּ.

**William Davidson Edition - English:**
This proof is refuted: There may **have been other** Sages performing the ordination **with Rabbi Yehuda ben Bava,** who were added in order to reach the quota of three Sages, **and this** fact **that they were not mentioned is due to the honor of Rabbi Yehuda ben Bava,** who was the greatest among them. The Gemara asks: **And** with regard to **Rabbi Meir,** did **Rabbi Yehuda ben Bava** actually **ordain him? But doesn’t Rabba bar bar Ḥana say** that **Rabbi Yoḥanan says: Anyone who says that Rabbi Akiva did not ordain Rabbi Meir is nothing other than mistaken.** The Gemara answers: **Rabbi Akiva** in fact **ordained** Rabbi Meir, **but** the people **did not accept** the appointment, as Rabbi Meir was still very young. Therefore, some time later, **Rabbi Yehuda ben Bava ordained him** a second time, **and they accepted it.**


###### Sanhedrin 14a:5
[Sanhedrin 14a:5](https://torahapp.org/share/book/Sanhedrin/r/14a:5)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: אֵין סְמִיכָה בְּחוּצָה לָאָרֶץ. מַאי ״אֵין סְמִיכָה״? אִילֵּימָא דְּלָא דָּיְינִי דִּינֵי קְנָסוֹת כְּלָל בְּחוּצָה לָאָרֶץ, וְהָא תְּנַן: סַנְהֶדְרִין נוֹהֶגֶת בֵּין בָּאָרֶץ וּבֵין בְּחוּצָה לָאָרֶץ! אֶלָּא, דְּלָא סָמְכִינַן בְּחוּצָה לָאָרֶץ.

**William Davidson Edition - English:**
§ **Rabbi Yehoshua ben Levi says: There is no ordination outside of Eretz** Yisrael. The Gemara asks: **What** is the meaning of: **There is no ordination? If we say that they may not adjudicate** cases involving **laws of fines at all outside of Eretz** Yisrael, that is difficult: **Didn’t we learn** in a mishna (*Makkot* 7a): The **Sanhedrin** and its authority **functions both in Eretz** Yisrael **and outside of Eretz** Yisrael? **Rather,** the intention is **that we do not ordain** judges **outside of Eretz** Yisrael.


###### Sanhedrin 14a:6
[Sanhedrin 14a:6](https://torahapp.org/share/book/Sanhedrin/r/14a:6)

פְּשִׁיטָא: סוֹמְכִין בְּחוּצָה לָאָרֶץ וְנִסְמָכִין בָּאָרֶץ, הָא אָמְרִינַן דְּלָא. אֶלָּא, סוֹמְכִין בָּאָרֶץ וְנִסְמָכִין בְּחוּצָה לָאָרֶץ – מַאי?

**William Davidson Edition - English:**
The Gemara comments: It is **obvious** that if **those ordaining** the new judges were **outside of Eretz** Yisrael, **and those being ordained** were **inside Eretz** Yisrael, **we say that** they may **not** perform the ordination. **But** if **those ordaining** the new judges were **inside Eretz** Yisrael, **and those being ordained** were **outside of Eretz** Yisrael, **what** is the *halakha*? May ordination be conferred from a distance in this situation?


###### Sanhedrin 14a:7
[Sanhedrin 14a:7](https://torahapp.org/share/book/Sanhedrin/r/14a:7)

תָּא שְׁמַע: דְּרַבִּי יוֹחָנָן הֲוָה מִצְטַעֵר עֲלֵיהּ דְּרַב שֶׁמֶן בַּר אַבָּא, דְּלָא הֲוָה גַּבַּיְיהוּ דְּלִיסְמְכֵיהּ. רַבִּי שִׁמְעוֹן בֶּן זֵירוּד וְחַד דְּעִימֵּיהּ, וּמַנּוּ? רַבִּי יוֹנָתָן בֶּן עַכְמַאי. וְאָמְרִי לַהּ: רַבִּי יוֹנָתָן בֶּן עַכְמַאי וְחַד דְּעִימֵּיהּ, וּמַנּוּ? רַבִּי שִׁמְעוֹן בֶּן זֵירוּד. חַד דַּהֲוָה גַּבַּיְיהוּ – סַמְכוּהּו, וְחַד דְּלָא הֲוָה גַּבַּיְיהוּ – לָא סַמְכוּהּו.

**William Davidson Edition - English:**
The Gemara clarifies: **Come** and **hear** a resolution to the dilemma from the fact **that Rabbi Yoḥanan was distressed concerning Rav Shemen bar Abba, as** the latter **was not with** the other Sages at the time they received the consent of the *Nasi* **so that** Rabbi Yoḥanan **could ordain him.** In addition, concerning **Rabbi Shimon ben Zeirud and one who was with him,** the Gemara interjects: **And who is he? Rabbi Yoḥanan ben Akhmai. And some say** that it was **Rabbi Yoḥanan ben Akhmai and one who was with him;** the Gemara interjects: **And who is he? Rabbi Shimon ben Zeirud.** The Gemara continues: Although these two Sages were equal in stature, the Sages **ordained** only the **one who was with them** in Eretz Yisrael, **and they did not ordain** the other **one, who was not with them.** This indicates that ordination can be granted only in Eretz Yisrael.


###### Sanhedrin 14a:8
[Sanhedrin 14a:8](https://torahapp.org/share/book/Sanhedrin/r/14a:8)

רַבִּי חֲנִינָא וְרַבִּי הוֹשַׁעְיָא הֲוָה קָא מִשְׁתְּקִיד רַבִּי יוֹחָנָן לְמִיסְמְכִינְהוּ. לָא הֲוָה מִסְתַּיְּיעָא מִילְּתָא, הֲוָה קָא מִצְטַעַר טוּבָא. אֲמַרוּ לֵיהּ: לָא נִצְטַעַר מָר, דַּאֲנַן מִדְּבֵית עֵלִי קָאָתֵינַן.

**William Davidson Edition - English:**
The Gemara relates several other incidents with regard to ordination. **Rabbi Yoḥanan persistently tried to ordain Rabbi Ḥanina and Rabbi Hoshaya,** as they were scholars and righteous people. But **he was not successful** with regard to **the matter,** as various incidents repeatedly interfered with his plan, and **he was very distressed** about this. **They said to him: Do not be distressed,** our **Master, as we come from,** i.e., are descendants of, **the house of** the High Priest **Eli.**


###### Sanhedrin 14a:9
[Sanhedrin 14a:9](https://torahapp.org/share/book/Sanhedrin/r/14a:9)

דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹנָתָן: מִנַּיִין שֶׁאֵין נִסְמָכִין לְבֵית עֵלִי? שֶׁנֶּאֱמַר: ״לֹא יִהְיֶה זָקֵן בְּבֵיתְךָ כׇּל הַיָּמִים״. מַאי זָקֵן? אִילֵּימָא זָקֵן מַמָּשׁ, וְהָכְתִיב: ״כׇּל מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים״! אֶלָּא סְמִיכָה.

**William Davidson Edition - English:**
**As Rabbi Shmuel bar Naḥman says** that **Rabbi Yonatan says: From where** is it known **that there** are **not** to be **ordained** Sages **from the house of Eli? As it is stated** with regard to the house of Eli: **“And there shall not be an elder in your house forever”** (I Samuel 2:32). The Gemara explains: **What** is the meaning of **“elder”** in this verse? **If we say** it means **an actual elder,** meaning an old person, **but isn’t it** already **written: “And all those raised in your house shall die young men”** (I Samuel 2:33)? **Rather,** the term “elder” is an honorary term for a Sage, and it means that **ordination** will not be granted to descendants of the House of Eli.


###### Sanhedrin 14a:10
[Sanhedrin 14a:10](https://torahapp.org/share/book/Sanhedrin/r/14a:10)

רַבִּי זֵירָא הֲוָה מִיטַּמַּר מִלְּמִיסְמְכֵיהּ, דְּאָמַר רַבִּי אֶלְעָזָר: לְעוֹלָם הֱוֵה קָבֵל וְקַיָּים. כֵּיוָן דְּשַׁמְעַהּ לְהָא דְּאָמַר רַבִּי אֶלְעָזָר, אֵין אָדָם עוֹלֶה לִגְדוּלָּה אֶלָּא אִם כֵּן מוֹחֲלִין לוֹ עַל כׇּל עֲוֹנוֹתָיו, אַמְצִי נַפְשֵׁיהּ.

**William Davidson Edition - English:**
The Gemara relates: **Rabbi Zeira would** habitually **hide** himself **so** that **they would** not **ordain him.** He did this due to the fact **that Rabbi Elazar said: Always be obscure and** remain **alive,** meaning the more humble and unknown you make yourself, the longer you will live. **When he heard that** which **Rabbi Elazar** also **said: A person does not rise to greatness unless all his sins are forgiven,** he understood that there are also benefits to greatness, and **he presented himself** to the *Nasi* in order that he would ordain him.


###### Sanhedrin 14a:11
[Sanhedrin 14a:11](https://torahapp.org/share/book/Sanhedrin/r/14a:11)

כִּי סַמְכוּהּ לְרַבִּי זֵירָא, שָׁרוּ לֵיהּ הָכִי: ״לֹא כַּחַל וְלֹא שָׂרָק וְלֹא פִּירְכּוּס, וְיַעֲלַת חֵן״. כִּי סַמְכוּהּ לְרַבִּי אַמֵּי וּלְרַבִּי אַסִּי, שָׁרוּ לְהוּ הָכִי: ״כֹּל מִן דֵּין, כֹּל מִן דֵּין, סְמוּכוּ לַנָא. לָא תִּסְמְכוּ לַנָא לָא מִסַּרְמִיטִין וְלָא מִסַּרְמִיסִין״. וְאָמְרִי לַהּ: ״לָא מֵחֲמִיסִין וְלָא מִטּוּרְמִיסִין״.

**William Davidson Edition - English:**
The Gemara relates: **When they ordained Rabbi Zeira** the Sages who were present at the ceremony **sang to him this** paean of praise traditionally sung to a bride at her wedding: She wears **no blue eye shadow and no rouge** on her face **and no hair dye, and** nevertheless **she radiates grace.** The bride is described as so beautiful that she does not need any cosmetics or adornments, and metaphorically Rabbi Zeira is praised as exceptionally and recognizably qualified for his appointment. Similarly, **when they ordained Rabbi Ami and Rabbi Asi, they sang to them this** paean of praise: **Anyone like these, anyone like these, ordain for us,** as they epitomized the ideal candidate for ordination. But **do not ordain for us** those counted **among the rags [*misarmitin*] or among the distorters [*misarmisin*]. And some say** that they said: Do **not** ordain for us those counted **among the robbers [*meḥamisin*] or among the tramplers [*miturmisin*].**


###### Sanhedrin 14a:12
[Sanhedrin 14a:12](https://torahapp.org/share/book/Sanhedrin/r/14a:12)

רַבִּי אֲבָהוּ, כִּי הֲוָה אָתֵי מִמְּתִיבְתָּא לְבֵי קֵיסָר, נָפְקִי מַטְרוֹנְיָתָא דְּבֵי קֵיסָר וּמְשַׁרְיָין לֵיהּ: ״רַבָּה דְּעַמֵּיהּ, מְדַבְּרָנָא דְּאוּמְּתֵיהּ, בּוּצִינָא דִּנְהוֹרָא, בְּרִיךְ מֵתְיָיךְ לִשְׁלָם״.

**William Davidson Edition - English:**
Since the songs composed for various Sages were mentioned, the Gemara also recounts that **when Rabbi Abbahu would come from the yeshiva to the house of the emperor, the ladies from the emperor’s house would go out and sing before him: O great one of his people, leader of his nation, illuminating candle, may your arrival be blessed in peace.**


###### Sanhedrin 14a:13
[Sanhedrin 14a:13](https://torahapp.org/share/book/Sanhedrin/r/14a:13)

עֲרִיפַת עֶגְלָה בִּשְׁלֹשָׁה. תָּנוּ רַבָּנַן: ״וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ״. ״זְקֵנֶיךָ״ – שְׁנַיִם, ״שֹׁפְטֶיךָ״ – שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד, הֲרֵי כָּאן חֲמִשָּׁה. דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר: ״זְקֵנֶיךָ״ – שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶם עוֹד אֶחָד, הֲרֵי כָּאן שְׁלֹשָׁה.

**William Davidson Edition - English:**
§ The mishna teaches that **the breaking of the heifer’s neck** is performed **in** front of a panel of **three** judges, and that Rabbi Yehuda says there must be five judges. **The Sages taught** in a *baraita*: The verse states: **“And your elders and your judges shall go out** and they shall measure to the cities that are around the corpse” (Deuteronomy 21:2). **“Your elders”** is in the plural, which indicates a minimum of **two,** and **“your judges”** is also plural, indicating another **two, and** as **a court may not** be composed of **an even** number of judges, **they add an additional one to them,** so **there are five** judges **here;** this is **the statement of Rabbi Yehuda. Rabbi Shimon says: “Your elders,”** indicate **two, and** as **a court may not** be composed of **an even** number of judges, **they add an additional one to them,** so **there are three** judges **here.**


###### Sanhedrin 14a:14
[Sanhedrin 14a:14](https://torahapp.org/share/book/Sanhedrin/r/14a:14)

וְרַבִּי שִׁמְעוֹן, הַאי ״שֹׁפְטֶיךָ״ מַאי עָבֵיד לֵיהּ? הַהוּא מִיבְּעֵי לֵיהּ לִמְיוּחָדִין שֶׁבְּשׁוֹפְטֶיךָ. וְרַבִּי יְהוּדָה? מִ״זִּקְנֵי״ ״זְקֵנֶיךָ״ נָפְקָא.

**William Davidson Edition - English:**
The Gemara asks: **But** according to **Rabbi Shimon, what does he do with this** extra expression: **“Your judges”?** The Gemara answers: **He requires it to** teach that these judges must be of **the unique ones among your judges,** meaning that they must be members of the Sanhedrin. The Gemara asks: **And** how does **Rabbi Yehuda** derive the *halakha* that the judges must be members of the Sanhedrin? He **derives** it **from** the fact that the verse did not merely state: **“Elders,”** but rather: **“Your elders,”** which indicates the elders that are unique to all of the Jewish people, meaning the Sages of the Sanhedrin.


###### Sanhedrin 14a:15
[Sanhedrin 14a:15](https://torahapp.org/share/book/Sanhedrin/r/14a:15)

וְרַבִּי שִׁמְעוֹן: אִי מִ״זִּקְנֵי״ הֲוָה אָמֵינָא זִקְנֵי הַשּׁוּק, כְּתַב רַחֲמָנָא ״זְקֵנֶיךָ״. וְאִי כְּתִיב ״זְקֵנֶיךָ״ – הֲוָה אָמֵינָא סַנְהֶדְרִי קְטַנָּה, כְּתַב רַחֲמָנָא ״וְשֹׁפְטֶיךָ״ – מִמְּיוּחָדִין שֶׁבְּשׁוֹפְטֶיךָ. וְרַבִּי יְהוּדָה גָּמַר ״זִקְנֵי״ ״זִקְנֵי״ מִ״וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת יְדֵיהֶם״ – מָה לְהַלָּן מְיוּחָדִין שֶׁבָּעֵדָה, אַף כָּאן מְיוּחָדִין שֶׁבִּזְקֵנֶיךָ.

**William Davidson Edition - English:**
**And** how does **Rabbi Shimon** respond to this claim? He holds that **had** the verse written only: **“Elders,” I would say** that the verse is referring to any **elders** in **the marketplace** who are not members of the Sanhedrin. Therefore, **the Merciful One writes: “Your elders.” And if it was written: “Your elders,” I would say** that it is referring to members of **a lesser Sanhedrin.** Therefore, **the Merciful One writes: “And your judges,”** to indicate that they must be of **the unique ones among your judges. And** how would **Rabbi Yehuda** respond to this claim? **He learns** it by means of a verbal analogy **from** the word **“elders”** written in this verse and the word **“elders”** written in the verse: **“And the elders of the congregation shall lay their hands** on the head of the bull” (Leviticus 4:15). **Just as there** it is referring to **the unique ones of the congregation, so too here,** it is referring to **the unique ones among your elders.**


###### Sanhedrin 14a:16
[Sanhedrin 14a:16](https://torahapp.org/share/book/Sanhedrin/r/14a:16)

אִי יָלֵיף – לֵילַף כּוּלַּהּ מֵהָתָם! ״זְקֵנֶיךָ״ ״וְשֹׁפְטֶיךָ״ לְמָה לִי? אֶלָּא, וָיו ״וְשֹׁפְטֶיךָ״ לְמִנְיָינָא. וְרַבִּי שִׁמְעוֹן – וָיו לָא דָּרֵישׁ.

**William Davidson Edition - English:**
The Gemara asks: **If he learns** this verbal analogy, **he should learn all of it,** i.e., the entire *halakha*, including the number of judges as well as their rank, **from there,** i.e., the verse in Leviticus, and if so **why do I** need the extra expressions: **“Your elders”** and: **“And your judges”? Rather,** certainly he does not accept this verbal analogy. Rather, he holds that the additional letter ***vav*,** corresponding to the word “and” in the expression: **“And your judges,”** is there **for the tally,** meaning that the expression “your judges” teaches that they must be members of the Great Sanhedrin, and the additional *vav* serves to add an additional two to the number of judges. **And** how does **Rabbi Shimon** respond to that? **He does not expound** the additional letter ***vav*.**


###### Sanhedrin 14a:17
[Sanhedrin 14a:17](https://torahapp.org/share/book/Sanhedrin/r/14a:17)

אֶלָּא מֵעַתָּה, ״וְיָצְאוּ״ – שְׁנַיִם, ״וּמָדְדוּ״ – שְׁנַיִם, לְרַבִּי יְהוּדָה הֲרֵי תִּשְׁעָה, לְרַבִּי שִׁמְעוֹן שִׁבְעָה? הָהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״וְיָצְאוּ״ – הֵן וְלֹא שְׁלוּחָן, ״וּמָדְדוּ״ – שֶׁאֲפִילּוּ נִמְצָא

**William Davidson Edition - English:**
The Gemara asks: **If that is so,** if the verbs in the plural form are each understood as adding an additional two judges, then the expression: **“And they shall go out,”** in the continuation of the verse (Deuteronomy 21:2) indicates another **two,** and the expression: **“And they shall measure,”** adds another **two,** meaning that according **to Rabbi Yehuda there** should be **nine** judges, and according **to Rabbi Shimon, seven.** The Gemara answers: **He needs this** exposition **for that which is taught** in a *baraita*: The verse states: **“And they shall go out,”** to emphasize that **they** must go out, **and not their agents,** and the verse states: **“And they shall measure,”** to teach that this measurement is itself a mitzva, such **that even** if the corpse **is found**