## Sanhedrin Daf 14b

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

בַּעֲלִיל לָעִיר, צָרִיךְ לַעֲסוֹק בִּמְדִידָה.

**William Davidson Edition - English:**
**clearly** close **to the city,** so that there is no need to measure in order to determine the closest city, nevertheless they **must involve** themselves **with** the **measurement.**


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

מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: ״וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ״, ״זְקֵנֶיךָ״ – זוֹ סַנְהֶדְרִין, ״וְשֹׁפְטֶיךָ״ – זֶה מֶלֶךְ וְכֹהֵן גָּדוֹל. מֶלֶךְ – דִּכְתִיב: ״מֶלֶךְ בַּמִּשְׁפָּט יַעֲמִיד אָרֶץ״. כֹּהֵן גָּדוֹל – דִּכְתִיב: ״וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט״.

**William Davidson Edition - English:**
§ The Gemara comments: **The mishna is not in accordance with** the opinion of **this *tanna*, as it is taught** in a *baraita*: **Rabbi Eliezer ben Ya’akov says:** With regard to the breaking of the neck of the heifer, the verse states: **“And your elders and your judges shall go out”** (Deuteronomy 21:2). **“Your elders,” this** is referring to the **Sanhedrin; “and your judges,” this** is referring to the **king and** the **High Priest.** The *baraita* explains the assertion that the **king** is called a judge, **as it is written: “The king by justice establishes the land”** (Proverbs 29:4), and the **High Priest** is also called a judge, **as it is written: “And you shall come to the priests the Levites, and to the judge** that will be in those days” (Deuteronomy 17:9), referring to the High Priest.


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

אִיבַּעְיָא לְהוּ: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בַּחֲדָא פְּלִיג אוֹ בְּתַרְתֵּי פְּלִיג? בְּמֶלֶךְ וְכֹהֵן גָּדוֹל פְּלִיג, אֲבָל בְּסַנְהֶדְרֵי – אִי כְּרַבִּי יְהוּדָה אִי כְּרַבִּי שִׁמְעוֹן? אוֹ דִילְמָא בְּסַנְהֶדְרֵי נָמֵי פְּלִיג, דְּאָמַר: כּוּלַּהּ סַנְהֶדְרִי בָּעֵינַן?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **Does Rabbi Eliezer ben Ya’akov disagree** with the *tanna’im* of the mishna only **with regard to one** matter, **or does he disagree with regard to two** matters? Does **he disagree** only **with regard to** the requirement for the **king and** the **High Priest** to participate in the measurement, **but with regard to the Sanhedrin** he holds **either in accordance with** the opinion of **Rabbi Yehuda or in accordance with** the opinion of **Rabbi Shimon? Or perhaps he disagrees with regard to** the **Sanhedrin, too, as he says we require all of the** members of the **Sanhedrin** to participate in the measurement.


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

אָמַר רַב יוֹסֵף: תָּא שְׁמַע, מְצָאָן אַבֵּית פַּגֵּי וְהִמְרָה עֲלֵיהֶן, יָכוֹל תְּהֵא הַמְרָאָתוֹ הַמְרָאָה? תַּלְמוּד לוֹמַר: ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם״, מְלַמֵּד שֶׁהַמָּקוֹם גּוֹרֵם.

**William Davidson Edition - English:**
**Rav Yosef said: Come** and **hear** a solution to this dilemma from a *baraita* discussing the case of a rebellious elder, a Sage who publicly teaches a *halakha* against the ruling of the Great Sanhedrin: If the rebellious elder **found** the members of the Sanhedrin **in Beit Pagei** outside of Jerusalem **and rebelled against them** by rejecting their decision, one **might** have thought that **his rebellion** is deemed **a rebellion** and he will be liable to receive the death penalty if he instructs the public to follow his opinion. Therefore, **the verse states: “And you shall arise and go up to the place** that the Lord your God shall choose” (Deuteronomy 17:8), and this **teaches that the location determines** the authority of the Sanhedrin; to a certain extent this authority exists only when the Sanhedrin is situated in the Chamber of Hewn Stone, adjacent to the Temple.


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

דִּנְפוּק כַּמָּה? אִילֵּימָא מִקְצָתָן, דִּילְמָא הָנָךְ דְּאִיכָּא גַּוַּאי קָיְימִי כְּוָותֵיהּ? אֶלָּא פְּשִׁיטָא דִּנְפוּק כּוּלְּהוּ. לְמַאי? אִילֵימָא לִדְבַר הָרְשׁוּת, מִי מָצוּ נָפְקִי? וְהָכְתִיב: ״שׇׁרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג״! אֶלָּא פְּשִׁיטָא לִדְבַר מִצְוָה.

**William Davidson Edition - English:**
The Gemara clarifies: In the case discussed in the *baraita*, **how many** members of the Sanhedrin **went out** to Beit Pagei? **If we say** that only **some of them** went out, there is no significance in such a ruling issued by the rebellious elder, as **perhaps those who are inside** the Chamber of Hewn Stone are the majority and **hold in accordance with his** opinion; in which case he certainly would not be deemed a rebellious elder. **Rather,** it is **obvious that they all went out.** And **for what** reason did they go out? **If we say** that they did so **for an optional matter, may they go out? But isn’t it written: “Your navel is like a round goblet wherein no blended wine is lacking”** (Song of Songs 7:3), from which it is inferred that the Sanhedrin sit in a half-circle, and there must never be more than two-thirds of them lacking, as this is the measure of wine blended in water. **Rather,** since the Sanhedrin may not leave the chamber unnecessarily, it is **obvious** that they went out **for a matter** relating to **a mitzva.**


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

הֵיכִי דָּמֵי? לָאו לִמְדִידַת עֶגְלָה, וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא, דְּאָמַר: כּוּלֵּי סַנְהֶדְרֵי בָּעֵינַן? אֲמַר לֵיהּ אַבָּיֵי: לָא, כְּגוֹן שֶׁיָּצְאוּ לְהוֹסִיף עַל הָעִיר וְעַל הָעֲזָרוֹת, כְּדִתְנַן: אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא בְּבֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד.

**William Davidson Edition - English:**
**What are the circumstances?** Is it **not** that they went out **to measure** the distance between a murder victim and the nearest city, in order to perform the ritual of the breaking of the neck of the **heifer, and it is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov,** from which it can be deduced **that he says: We require all of the Sanhedrin** to participate? **Abaye said to him: No,** that cannot be proven from here, as perhaps it is a case **where they went out to extend the city** of Jerusalem **or the courtyards** of the Temple, **as we learned** in the mishna: **They may extend the city or the courtyards** of the Temple **only in** accordance with the ruling of **a court of seventy-one** judges.


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

תַּנְיָא כְּוָותֵיהּ דְּרַב יוֹסֵף: מְצָאָן אַבֵּית פָּאגֵי וְהִמְרָה עֲלֵיהֶן, כְּגוֹן שֶׁיָּצְאוּ לִמְדִידַת עֶגְלָה וּלְהוֹסִיף עַל הָעִיר וְעַל הָעֲזָרוֹת, יָכוֹל שֶׁתְּהֵא הַמְרָאָתוֹ הַמְרָאָה? תַּלְמוּד לוֹמַר: ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם״, מְלַמֵּד שֶׁהַמָּקוֹם גּוֹרֵם.

**William Davidson Edition - English:**
It **is taught** in a *baraita* **in accordance with** the opinion **of Rav Yosef:** If **he found them in Beit Pagei and rebelled against them, such as** in a situation **where they went out to measure** the distance between a murder victim and the nearest city, in order to perform the ceremony of the breaking of the neck of the **heifer or to extend the city or the courtyards,** one **might** have thought **that his rebellion is** deemed **a rebellion.** Therefore, **the verse states: “And you shall arise and go up to the place,”** which **teaches that the location determines** the authority of the Sanhedrin. This proves that there is a *tanna* who maintains that all of the members of the Sanhedrin must participate in the measurement.


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

נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, בִּשְׁלֹשָׁה. תָּנוּ רַבָּנַן: אֵיזֶהוּ מַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין? פֵּירוֹת שֶׁהִרְקִיבוּ, וְיַיִן שֶׁהִקְרִיס, וּמָעוֹת שֶׁהֶחְלִידוּ. תָּנוּ רַבָּנַן: מַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, פּוֹדִין אוֹתוֹ בִּשְׁלֹשָׁה לָקוֹחוֹת, אֲבָל לֹא בִּשְׁלֹשָׁה שֶׁאֵין לָקוֹחוֹת. אֲפִילּוּ גּוֹי אֶחָד מֵהֶן, אֲפִילּוּ אֶחָד מֵהֶם בְּעָלִים.

**William Davidson Edition - English:**
§ The mishna teaches: Valuations of the fruits of **a fourth-year sapling or second-tithe** produce in cases **where their value is not known** is performed **by three** judges. **The Sages taught** in a *baraita*: **What is the second tithe whose value is not known** and requires a special court to assess it? This is **fruit that has decomposed, and wine that has developed a film, and coins that have become rusted** and cannot be traded at full value. Therefore, there is a need for expert assessment. **The Sages taught** in another *baraita*: **The second tithe whose value is not known may be redeemed by three purchasers,** i.e., experts in trade, **but not by three** ordinary people **who are not purchasers.** This may be done **even** if **one of them is a gentile,** and **even** if **one of them** is the **owner.**


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

בָּעֵי רַבִּי יִרְמְיָה: שְׁלֹשָׁה וּמְטִילִין לְתוֹךְ כִּיס אֶחָד, מַהוּ? תָּא שְׁמַע: אִישׁ וּשְׁתֵּי נָשָׁיו פּוֹדִין מַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין. דִּילְמָא כְּגוֹן רַב פָּפָּא וּבַת אַבָּא סוּרָאָה.

**William Davidson Edition - English:**
**Rabbi Yirmeya asks:** Concerning **three** people who **deposit** their funds **into one** single **purse,** meaning they are partners in expenses and profits, **what is** the *halakha*? With regard to valuations, are they considered as three people or as one? The Gemara answers: **Come** and **hear** a solution to the matter from a *baraita*: **A man and his two wives may redeem** produce of the **second tithe where its value is unknown.** It is apparent that three partners are considered a court for this matter. The Gemara rejects this proof: **Perhaps** this was a case of a marriage with special arrangements, **such as** that between **Rav Pappa and** his wife, **the daughter of Abba of Sura.** Rav Pappa and his wife handled their finances independently; she had her own property and was responsible for her own expenses.


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

הַהֶקְדֵּשׁוֹת בִּשְׁלֹשָׁה. מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אֲפִילּוּ צִינּוֹרָא שֶׁל הֶקְדֵּשׁ צְרִיכָה עֲשָׂרָה בְּנֵי אָדָם לִפְדּוֹתָהּ.

**William Davidson Edition - English:**
§ The mishna teaches that the valuation of **consecrated** property is performed **by three** judges. The Gemara comments: **The mishna is not in accordance with** the opinion of **this *tanna*, as it is taught** in a *baraita*: **Rabbi Eliezer ben Ya’akov says: Even** a simple item such as **a small fork of consecrated property requires** a valuation by **ten people** in order **to redeem it.**


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

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: בִּשְׁלָמָא לְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, דְּאָמַר כִּשְׁמוּאֵל, דְּאָמַר שְׁמוּאֵל: עֲשָׂרָה כֹּהֲנִים כְּתוּבִין בַּפָּרָשָׁה, אֶלָּא לְרַבָּנַן – שְׁלֹשָׁה מְנָא לְהוּ?

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: Granted,** the opinion of **Rabbi Eliezer ben Ya’akov** can be understood, **since** what **he says** is **in accordance with** the opinion of **Shmuel. As Shmuel says: Ten priests are written in** this Torah **portion,** meaning the word “priest” appears ten times in the passage discussing consecrated property and redeeming consecrated property (Leviticus, chapter 27). For each time the word “priest” is stated, a judge is added to the court that must endorse the calculation of the redemption, leading to a total of ten judges. **But according to** the opinion of **the Rabbis, from where do they** derive a requirement for **three** judges?


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

וְכִי תֵּימָא דִּכְתִיב בְּהוּ שְׁלֹשָׁה, קַרְקָעוֹת דִּכְתִיב בְּהוּ אַרְבָּעָה תִּיסְגֵּי בְּאַרְבָּעָה? וְכִי תֵּימָא: הָכִי נָמֵי, אַלְּמָה תְּנַן: הַקַּרְקָעוֹת תִּשְׁעָה וְכֹהֵן?

**William Davidson Edition - English:**
**And if you would say that** the word “priest” **is written with regard to them,** i.e., with regard to the specific *halakha* of redeeming a consecrated animal, which can be generalized to any case of movable property, only **three** times (Leviticus 27:11–12), then in a case of redeeming **land, with regard to which** the word “priest,” **is written four** times (Leviticus 27:14, 18, 23), **it should be enough** to perform the valuation **in** a court of **four** judges. **And if you would say: Indeed** that is the case, **why did we learn** in the mishna that **the** valuation of consecrated **land** is performed by **nine** judges **and** one **priest?**


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

אֶלָּא מַאי, דְּמַשְׁלְמִי בְּהוּ עֲשָׂרָה? הֶקְדֵּשׁוֹת, דְּמַשְׁלְמִי בְּהוּ שִׁיתָּא, לִיבְעוֹ שִׁיתָּא! קַשְׁיָא.

**William Davidson Edition - English:**
**Rather, what** would you say? **That** the count of **ten** instances of the word “priest” written in the section **is completed with these,** meaning that there is a cumulative calculation of all mentions of the word since the beginning of the passage? If so, concerning **consecrated items** such as animals, given **that** a similar cumulative count of **six is completed with them,** they **should require six** judges to perform the valuation. The Gemara concludes: Indeed, the matter is **difficult.**


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

הָעֲרָכִין כּוּ׳. מַאי עֲרָכִין הַמִּטַּלְטְלִין? אָמַר רַב גִּידֵּל אָמַר רַב: בְּאוֹמֵר ״עֵרֶךְ כְּלִי זֶה עָלַי״. דְּאָמַר רַב גִּידֵּל אָמַר רַב:

**William Davidson Edition - English:**
§ The mishna teaches that **the valuations** that are movable property are performed by three judges. The Gemara asks: **What** is the meaning of: **Valuations that are movable property?** The term: Valuations, generally is referring to a unique type of calculation in which one vows to contribute the value of a person, according to the set amounts explicitly stated in the Torah (see Leviticus 27:1–8). This type of calculation does not apply to property, so to what does the mishna refer? **Rav Giddel says** that **Rav says:** The mishna was discussing a case **where one says: The valuation of this utensil** is incumbent **upon me** to contribute. **As Rav Giddel says** that **Rav says:**