## Sanhedrin Daf 17a

###### Sanhedrin 17a:1
[Sanhedrin 17a:1](https://torahapp.org/share/book/Sanhedrin/r/17a:1)

עִמָּךְ״, ״עִמָּךְ״ – וְאַתְּ בַּהֲדַיְיהוּ. וְרַבִּי יְהוּדָה: ״עִמָּךְ״ מִשּׁוּם שְׁכִינָה.

**William Davidson Edition - English:**
**with you”** (Numbers 11:16), i.e., they will stand **“with you,” and you** are to be counted **with them,** leading to a total number of seventy-one. **And Rabbi Yehuda** holds that the term **“with you”** is mentioned **due to the Divine Presence** that rested on Moses. According to Rabbi Yehuda, Moses was instructed to remain with the seventy Elders in order for the Divine Presence to rest upon them as well. He was not formally part of their court and therefore the number of Sages on the Great Sanhedrin is seventy.


###### Sanhedrin 17a:2
[Sanhedrin 17a:2](https://torahapp.org/share/book/Sanhedrin/r/17a:2)

וְרַבָּנַן, אָמַר קְרָא: ״וְנָשְׂאוּ אִתְּךָ בְּמַשָּׂא הָעָם״, ״אִתְּךָ״ – וְאַתְּ בַּהֲדַיְיהוּ. וְרַבִּי יְהוּדָה: ״אִתְּךָ״ – בְּדוֹמִין לָךְ.

**William Davidson Edition - English:**
The Gemara asks: **And** how would **the Rabbis** respond to this line of reasoning? The Gemara answers: **The verse states: “And they shall bear the burden of the people with you”** (Numbers 11:17), which indicates: **“With you,” and you** are to be counted **with them. And** how would **Rabbi Yehuda** respond to that? He would explain that the term **“with you”** means **similar to you,** meaning, that the Elders appointed to the court had to be of fit lineage and free of blemish, like Moses.


###### Sanhedrin 17a:3
[Sanhedrin 17a:3](https://torahapp.org/share/book/Sanhedrin/r/17a:3)

וְרַבָּנַן, מִ״וְהָקֵל מֵעָלֶיךָ וְנָשְׂאוּ אִתָּךְ״ נָפְקָא. וְיָלְפָא סַנְהֶדְרִי גְּדוֹלָה מִסַּנְהֶדְרִי קְטַנָּה.

**William Davidson Edition - English:**
**And** from where do **the Rabbis** derive that *halakha*? They **derive it from** what was stated with regard to the appointment of the ministers of thousands and the ministers of hundreds: **“And they shall make it easier for you, and bear the burden with you”** (Exodus 18:22), understanding the term “with you” to mean: Similar to you. **And** the *halakha* of the judges of **the Great Sanhedrin** of seventy **is derived from** the *halakha* of the judges of **the lesser Sanhedrin,** i.e., those ministers, that Moses appointed.


###### Sanhedrin 17a:4
[Sanhedrin 17a:4](https://torahapp.org/share/book/Sanhedrin/r/17a:4)

תָּנוּ רַבָּנַן: ״וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה״. יֵשׁ אוֹמְרִים: בַּקַּלְפִּי נִשְׁתַּיְּירוּ.

**William Davidson Edition - English:**
§ Apropos the appointment of the Elders by Moses, the Gemara discusses additional aspects of that event. There were seventy-two candidates for Elder but only seventy were needed. They were chosen by lots with their names put into a box. **The Sages taught:** The verse states: **“And there remained two men in the camp;** the name of one was Eldad and the name of the other Medad, and the spirit rested upon them, and they were among those who were written but who did not go out to the tent, and they prophesied in the camp” (Numbers 11:26). Where did they remain? **Some say** this means **they,** i.e., their names, **remained** excluded from those selected from the lots **in the box.**


###### Sanhedrin 17a:5
[Sanhedrin 17a:5](https://torahapp.org/share/book/Sanhedrin/r/17a:5)

שֶׁבְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: ״אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל״, אָמַר מֹשֶׁה: כֵּיצַד אֶעֱשֶׂה? אֶבְרוֹר שִׁשָּׁה מִכׇּל שֵׁבֶט וְשֵׁבֶט – נִמְצְאוּ שְׁנַיִם יְתֵירִים. אֶבְרוֹר חֲמִשָּׁה חֲמִשָּׁה מִכׇּל שֵׁבֶט וְשֵׁבֶט – נִמְצְאוּ עֲשָׂרָה חֲסֵרִים. אֶבְרוֹר שִׁשָּׁה מִשֵּׁבֶט זֶה וַחֲמִשָּׁה מִשֵּׁבֶט זֶה – הֲרֵינִי מֵטִיל קִנְאָה בֵּין הַשְּׁבָטִים.

**William Davidson Edition - English:**
The *baraita* explains: **At the time that the Holy One, Blessed be He, said to Moses: “Gather for Me seventy men of the Elders of Israel”** (Numbers 11:16), **Moses said: How shall I do** it? If **I select six from each and every tribe, there will be** a total of seventy-two, which will be **two extra.** But if **I select five from each and every tribe, there will be** a total of sixty, **lacking ten.** And if **I select six from this tribe and five from that tribe, I will bring about envy between the tribes,** as those with fewer representatives will resent the others.


###### Sanhedrin 17a:6
[Sanhedrin 17a:6](https://torahapp.org/share/book/Sanhedrin/r/17a:6)

מָה עָשָׂה? בֵּירַר שִׁשָּׁה שִׁשָּׁה, וְהֵבִיא שִׁבְעִים וּשְׁנַיִם פִּיתְקִין. עַל שִׁבְעִים כָּתַב ״זָקֵן״, וּשְׁנַיִם הִנִּיחַ חָלָק. בְּלָלָן וּנְתָנָן בְּקַלְפִּי. אָמַר לָהֶם: בּוֹאוּ וּטְלוּ פִּיתְקֵיכֶם! כׇּל מִי שֶׁעָלָה בְּיָדוֹ ״זָקֵן״, אָמַר: כְּבָר קִידֶּשְׁךָ שָׁמַיִם. מִי שֶׁעָלָה בְּיָדוֹ חָלָק, אָמַר: הַמָּקוֹם לֹא חָפֵץ בְּךָ, אֲנִי מָה אֶעֱשֶׂה לָךְ?

**William Davidson Edition - English:**
**What did he do? He selected six** from every tribe **and he brought seventy-two slips [*pitakin*]. On seventy** of them **he wrote: Elder, and he left two** of them **blank. He mixed them and placed them in the box. He** then **said to** the seventy-two chosen candidates: **Come and draw your slips. Everyone whose hand drew up** a slip that said: **Elder, he said** to him: **Heaven has already sanctified you.** And **everyone whose hand drew up** a **blank** slip, **he said** to him: **The Omnipresent does not desire you; what can I do for you?**


###### Sanhedrin 17a:7
[Sanhedrin 17a:7](https://torahapp.org/share/book/Sanhedrin/r/17a:7)

כְּיוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר: ״וְלָקַחְתָּ חֲמֵשֶׁת חֲמֵשֶׁת שְׁקָלִים לַגֻּלְגֹּלֶת״. אָמַר מֹשֶׁה: כֵּיצַד אֶעֱשֶׂה לָהֶן לְיִשְׂרָאֵל? אִם אוֹמַר לוֹ: תֵּן לִי פִּדְיוֹנְךָ וָצֵא, יֹאמַר לִי: כְּבָר פְּדָאַנִי בֶּן לֵוִי.

**William Davidson Edition - English:**
The Gemara comments: **You** can **say** something **similar to this** to explain the verse about the redemption of the firstborn by the Levites: “Take the Levites in place of all of the firstborn of the children of Israel…and as for the redemption of the 273 of the firstborn of the children of Israel who are in excess over the number of the Levites…**you shall take five shekels per head”** (Numbers 3:45–47). It can be explained that **Moses said: How shall I do** this **for the Jews? If I say to** one of the firstborns: **Give me** money for **your redemption and** you may **leave,** as you are among the 273 extra firstborns, **he will say to me: A Levite already redeemed me;** what is the reason you think that I am among those who were not redeemed?


###### Sanhedrin 17a:8
[Sanhedrin 17a:8](https://torahapp.org/share/book/Sanhedrin/r/17a:8)

מָה עָשָׂה? הֵבִיא עֶשְׂרִים וּשְׁנַיִם אֲלָפִים פִּיתְקִין, וְכָתַב עֲלֵיהֶן ״בֶּן לֵוִי״, וְעַל שְׁלֹשָׁה וְשִׁבְעִים וּמָאתַיִם כָּתַב עֲלֵיהֶן ״חֲמִשָּׁה שְׁקָלִים״. בְּלָלָן וּנְתָנָן בְּקַלְפִּי. אָמַר לָהֶן: טְלוּ פִּיתְקֵיכֶם. מִי שֶׁעָלָה בְּיָדוֹ ״בֶּן לֵוִי״, אָמַר לוֹ: כְּבָר פְּדָאֲךָ בֶּן לֵוִי. מִי שֶׁעָלָה בְּיָדוֹ ״חֲמֵשֶׁת שְׁקָלִים״, אָמַר לוֹ: תֵּן פִּדְיוֹנְךָ וָצֵא.

**William Davidson Edition - English:**
**What did he do? He brought 22,000 slips** (see Numbers 3:39), **and he wrote on them: Levite, and on 273** additional ones **he wrote: Five shekels. He mixed them up and placed them in a box. He said to them: Draw your slips. Everyone whose hand drew up** a slip that said: **Levite, he said to him: A Levite already redeemed you. Everyone whose hand drew up** a slip that said: **Five shekels, he said to him: Pay your redemption** money and you may **leave.**


###### Sanhedrin 17a:9
[Sanhedrin 17a:9](https://torahapp.org/share/book/Sanhedrin/r/17a:9)

רַבִּי שִׁמְעוֹן אוֹמֵר: בַּמַּחֲנֶה נִשְׁתַּיְּירוּ. בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה ״אֶסְפָה לִּי שִׁבְעִים אִישׁ״, אָמְרוּ אֶלְדָּד וּמֵידָד: אֵין אָנוּ רְאוּיִין לְאוֹתָהּ גְּדוּלָּה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הוֹאִיל וּמִיעַטְתֶּם עַצְמְכֶם, הֲרֵינִי מוֹסִיף גְּדוּלָּה עַל גְּדוּלַּתְכֶם. וּמָה גְּדוּלָּה הוֹסִיף לָהֶם? שֶׁהַנְּבִיאִים כּוּלָּן נִתְנַבְּאוּ וּפָסְקוּ, וְהֵם נִתְנַבְּאוּ וְלֹא פָּסְקוּ.

**William Davidson Edition - English:**
**Rabbi Shimon says:** Eldad and Medad **remained in the camp,** as they did not want to come to the lottery for the Elders. **At the time that the Holy One, Blessed be He, said to Moses: Gather for me seventy Elders, Eldad and Medad said: We are not fitting for that** level of **greatness;** we are not worthy of being appointed among the Elders. **The Holy One, Blessed be He, said: Since you have made yourselves humble, I will add greatness to your greatness. And what is** the **greatness** that **he added to them?** It was **that all of the prophets,** meaning the other Elders, who were given prophecy, **prophesied** for a time **and** then **stopped** prophesying, **but they prophesied and did not stop.**


###### Sanhedrin 17a:10
[Sanhedrin 17a:10](https://torahapp.org/share/book/Sanhedrin/r/17a:10)

וּמָה נְבוּאָה נִתְנַבְּאוּ? אָמְרוּ: מֹשֶׁה מֵת, יְהוֹשֻׁעַ מַכְנִיס אֶת יִשְׂרָאֵל לָאָרֶץ. אַבָּא חָנִין אוֹמֵר מִשּׁוּם רַבִּי אֱלִיעֶזֶר: עַל עִסְקֵי שְׂלָיו הֵן מִתְנַבְּאִים: עֲלִי שְׂלָיו, עֲלִי שְׂלָיו.

**William Davidson Edition - English:**
Apropos Eldad and Medad being prophets, the Gemara asks: **And what prophecy did they prophesy? They said: Moses will die,** and **Joshua will bring the Jewish people into Eretz** Yisrael. **Abba Ḥanin says in the name of Rabbi Eliezer: They prophesied about the matter of the quail** that came afterward (Numbers 11:31–33), saying: **Arise quail, arise quail,** and then the quail came.


###### Sanhedrin 17a:11
[Sanhedrin 17a:11](https://torahapp.org/share/book/Sanhedrin/r/17a:11)

רַב נַחְמָן אָמַר: עַל עִסְקֵי גּוֹג וּמָגוֹג הָיוּ מִתְנַבְּאִין, שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֱלֹהִים הַאַתָּה הוּא אֲשֶׁר דִּבַּרְתִּי בְּיָמִים קַדְמוֹנִים בְּיַד עֲבָדַי נְבִיאֵי יִשְׂרָאֵל הַנִּבְּאִים בַּיָּמִים הָהֵם שָׁנִים לְהָבִיא אֹתְךָ עֲלֵיהֶם וְגוֹ׳״. אַל תִּיקְרֵי ״שָׁנִים״ אֶלָּא ״שְׁנַיִם״. אֵילּוּ הֵן שְׁנַיִם נְבִיאִים שֶׁנִּתְנַבְּאוּ בְּפֶרֶק אֶחָד נְבוּאָה אַחַת? הֱוֵי אוֹמֵר: אֶלְדָּד וּמֵידָד.

**William Davidson Edition - English:**
**Rav Naḥman says: They were prophesying about the matter of Gog and Magog, as it is stated** with regard to Gog and Magog: **“So says the Lord God: Are you the one of whom I spoke in ancient days, through my servants, the prophets of Israel, who prophesied in those days for many years [*shanim*] that I would bring you against them?”** (Ezekiel 38:17). **Do not read** it as: **“Years [*shanim*]”; rather,** read it as: **Two [*shenayim*]. And who are the two prophets who prophesied the same prophecy at the same time? You must say: Eldad and Medad.**


###### Sanhedrin 17a:12
[Sanhedrin 17a:12](https://torahapp.org/share/book/Sanhedrin/r/17a:12)

אָמַר מָר: כׇּל הַנְּבִיאִים כּוּלָּן נִתְנַבְּאוּ וּפָסְקוּ, וְהֵן נִתְנַבְּאוּ וְלֹא פָּסְקוּ. מְנָא לַן דְּפָסְקוּ? אִילֵּימָא מִדִּכְתִיב: ״וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ״? אֶלָּא מֵעַתָּה: ״קוֹל גָּדוֹל וְלֹא יָסָף״ – הָכִי נָמֵי דְּלָא אוֹסֵיף הוּא? אֶלָּא דְּלָא פְּסַק הוּא!

**William Davidson Edition - English:**
**The Master says:** The *baraita* said: **All of the prophets prophesied and** then **stopped, but** Eldad and Medad **prophesied and did not stop.** The Gemara asks: **From where do we** derive **that** the other prophets **stopped** prophesying? **If we say** it is **from that which is written** about them: **“And they prophesied but they did so no more [*velo yasafu*]”** (Numbers 11:25), that is difficult: **But if that is so,** then concerning that which is stated in relation to the giving of the Torah: “These words the Lord spoke to all your assembly…with **a great voice, and it went on no more [*velo yasaf*]”** (Deuteronomy 5:19), **so too** shall it be understood **that** the great voice **did not continue? Rather,** the intention there is **that it did not stop,** interpreting the word *yasafu* as related to *sof*, meaning: End. Consequently, with regard to the seventy Elders as well, the word can be interpreted to mean that they did not stop prophesying.


###### Sanhedrin 17a:13
[Sanhedrin 17a:13](https://torahapp.org/share/book/Sanhedrin/r/17a:13)

אֶלָּא, הָכָא כְּתִיב: ״וַיִּתְנַבְּאוּ״, הָתָם כְּתִיב: ״מִתְנַבְּאִים״. עֲדַיִין מִתְנַבְּאִים וְהוֹלְכִים.

**William Davidson Edition - English:**
**Rather,** the proof is as follows: **It is written here** with regard to the seventy Elders: **“They prophesied”** (Numbers 11:25), and **it is written there:** “Eldad and Medad **are prophesying** in the camp” (Numbers 11:27), from which it can be derived that **they were continuously prophesying.**


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

בִּשְׁלָמָא לְמַאן דְּאָמַר מֹשֶׁה מֵת, הַיְינוּ דִּכְתִיב ״אֲדֹנִי מֹשֶׁה כְּלָאֵם״. אֶלָּא לְמַאן דְּאָמַר הָנָךְ תַּרְתֵּי, מַאי ״אֲדֹנִי מֹשֶׁה כְּלָאֵם״? דְּלָאו אוֹרַח אַרְעָא, דְּהָוֵה לֵיהּ כְּתַלְמִיד הַמּוֹרֶה הֲלָכָה לִפְנֵי רַבּוֹ.

**William Davidson Edition - English:**
With regard to the content of Eldad and Medad’s prophecy, the Gemara asks: **Granted, according to the one who says** their prophecy was that **Moses will die, this is** the reason for that **which is written** there: “And Joshua, son of Nun, the servant of Moses from his youth, answered and said: **My master Moses, imprison them”** (Numbers 11:28), as their prophecy appeared to be a rebellion against Moses. **But according to the one who says those** other **two** opinions with regard to the content of the prophecy, according to which their prophecy had no connection to Moses, **what** is the reason that Joshua said: **“My master Moses, imprison them”?** The Gemara answers: He said this **because** it is **not proper conduct** for them to prophesy publicly in close proximity to Moses, **as** by doing so **they are like a student who teaches a *halakha* in his teacher’s presence,** which is inappropriate.


###### Sanhedrin 17a:15
[Sanhedrin 17a:15](https://torahapp.org/share/book/Sanhedrin/r/17a:15)

בִּשְׁלָמָא לְמַאן דְּאָמַר הָנָךְ תַּרְתֵּי, הַיְינוּ דִּכְתִיב: ״מִי יִתֵּן״. אֶלָּא לְמַאן דְּאָמַר מֹשֶׁה מֵת, מֵינָח הֲוָה נִיחָא לֵיהּ? לָא סַיְּימוּהָ קַמֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Granted, according to the one who says those** other **two** opinions, **this is** the reason for that **which is written:** “And Moses said to him: Are you jealous for my sake? **Would** that all of the Lord’s people were prophets” (Numbers 11:29). **But according to the one who says** that Eldad and Medad prophesied that **Moses will die** and Joshua will bring Israel into the land, **would it have been satisfactory to Moses** that all of the people of God would utter similar prophecies? The Gemara answers: **They did not conclude it before him.** Moses was not aware of what they had said, but only that they were prophesying.


###### Sanhedrin 17a:16
[Sanhedrin 17a:16](https://torahapp.org/share/book/Sanhedrin/r/17a:16)

מַאי ״כְּלָאֵם״? אֲמַר לֵיהּ: הַטֵּל עֲלֵיהֶן צׇרְכֵי צִיבּוּר, וְהֵן כָּלִין מֵאֵילֵיהֶן.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of: **“Imprison them [*kela’em*]”?** The Gemara answers: Joshua **said to him: Place** responsibility for the **needs of the public upon them,** so that they will be occupied like the other Elders of Israel **and they will cease [*kalin*]** prophesying, **on their own.** Due to the burden of public responsibility they would not be able to be prophets.


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

מִנַּיִין לְהָבִיא עוֹד שְׁלֹשָׁה?

**William Davidson Edition - English:**
§ The mishna derives the *halakha* that there are twenty-three judges on a lesser Sanhedrin from the verses: “And the congregation shall judge,” and: “And the congregation shall save” (Numbers 35:24–25). The mishna understands that the term “congregation” is referring to ten judges, so that the two congregations, one in each verse, total twenty judges. The mishna then asks: **From where** is it derived **to bring three more** judges to the court? The mishna answers: The implication of the verse: “You shall not follow a multitude to convict” (Exodus 23:2), is that your inclination after a majority to exonerate is not like your inclination after a majority to convict, and a conviction must be by a majority of two.


###### Sanhedrin 17a:18
[Sanhedrin 17a:18](https://torahapp.org/share/book/Sanhedrin/r/17a:18)

סוֹף סוֹף, לְרָעָה עַל פִּי שְׁנַיִם לָא מַשְׁכַּחַתְּ לַהּ. אִי אַחַד עָשָׂר מְזַכִּין וּשְׁנֵים עָשָׂר מְחַיְּיבִין – אַכַּתִּי חַד הוּא. אִי עֲשָׂרָה מְזַכִּין וּשְׁלֹשָׁה עָשָׂר מְחַיְּיבִין – תְּלָתָא הָווּ. אָמַר רַבִּי אֲבָהוּ: אִי אַתָּה מוֹצֵא אֶלָּא בְּמוֹסִיפִין, וְדִבְרֵי הַכֹּל, וּבְסַנְהֶדְרִי גְּדוֹלָה, וְאַלִּיבָּא דְּרַבִּי יְהוּדָה דְּאָמַר שִׁבְעִים.

**William Davidson Edition - English:**
The Gemara objects: **Ultimately, you do not find** an occurrence of the inclination **for evil according to** a majority of **two** judges. **If eleven** judges vote to **acquit** the defendant **and twelve** vote to **convict, this is still** only a majority of **one,** and **if ten** vote to **acquit and thirteen** vote to **convict, they are** a majority of **three.** With a court of twenty-three judges, there is no possible way to convict with a majority of two. **Rabbi Abbahu says: You do not find** such a scenario **except** in a case **where they add** two additional judges because one of the judges abstained from the deliberation, the other judges are split in their decisions, and the two added judges both vote to convict. **And** this is a possibility **according to** all *tanna’im*, **and in** a case tried by **the Great Sanhedrin according to** the opinion **of Rabbi Yehuda, who says** there are **seventy** judges on the Great Sanhedrin. With an even number, it is possible to have a majority of two.


###### Sanhedrin 17a:19
[Sanhedrin 17a:19](https://torahapp.org/share/book/Sanhedrin/r/17a:19)

וְאָמַר רַבִּי אֲבָהוּ: בְּמוֹסִיפִין עוֹשִׂין בֵּית דִּין שָׁקוּל לְכַתְּחִילָּה. פְּשִׁיטָא! מַהוּ דְּתֵימָא: הַאי דְּקָאָמַר ״אֵינִי יוֹדֵעַ״ כְּמַאן דְּאִיתֵיהּ דָּמֵי, וְאִי אָמַר מִילְּתָא – שָׁמְעִינַן לֵיהּ; קָא מַשְׁמַע לַן דְּהַאי דְּקָאָמַר ״אֵינִי יוֹדֵעַ״ כְּמַאן דְּלֵיתֵיהּ דָּמֵי, וְאִי אָמַר טַעְמָא – לָא שָׁמְעִינַן לֵיהּ.

**William Davidson Edition - English:**
**And Rabbi Abbahu says: When they add** additional judges, they **create a court** consisting of **an even** number of judges ***ab initio*.** The Gemara asks: Isn’t that **obvious?** What is the novelty in Rabbi Abbahu’s statement? The Gemara answers: **Lest you say: This** judge **who says: I do not know, is** viewed **as one who is** still **there, and if he says something** afterward, **we listen to him** and include him in the count, so there are actually an odd number of judges on the court; therefore, Rabbi Abbahu **teaches us that this** judge **who says: I do not know, is** viewed **as one who is not** still **there, and if he says a reason** to rule in a certain manner afterward, **we do not listen to him.** Consequently, the court consists of an even number of judges.


###### Sanhedrin 17a:20
[Sanhedrin 17a:20](https://torahapp.org/share/book/Sanhedrin/r/17a:20)

אָמַר רַב כָּהֲנָא: סַנְהֶדְרִי שֶׁרָאוּ כּוּלָּן לְחוֹבָה – פּוֹטְרִין אוֹתוֹ. מַאי טַעְמָא? כֵּיוָן דִּגְמִירִי הֲלָנַת דִּין לְמֶעְבַּד לֵיהּ זְכוּתָא, וְהָנֵי תּוּ לָא חָזוּ לֵיהּ.

**William Davidson Edition - English:**
§ **Rav Kahana says:** In **a Sanhedrin where all** the judges **saw** fit **to convict** the defendant in a case of capital law, they **acquit him.** The Gemara asks: **What is the reasoning** for this *halakha*? It is **since** it **is learned** as a tradition that **suspension of the trial** overnight is necessary in order **to create** a possibility of **acquittal.** The *halakha* is that they may not issue the guilty verdict on the same day the evidence was heard, as perhaps over the course of the night one of the judges will think of a reason to acquit the defendant. **And** as **those** judges all saw fit to convict him they **will not see** any **further** possibility to acquit **him,** because there will not be anyone arguing for such a verdict. Consequently, he cannot be convicted.


###### Sanhedrin 17a:21
[Sanhedrin 17a:21](https://torahapp.org/share/book/Sanhedrin/r/17a:21)

אָמַר רַבִּי יוֹחָנָן: אֵין מוֹשִׁיבִין בְּסַנְהֶדְרִי אֶלָּא בַּעֲלֵי קוֹמָה, וּבַעֲלֵי חׇכְמָה, וּבַעֲלֵי מַרְאֶה, וּבַעֲלֵי זִקְנָה, וּבַעֲלֵי כְשָׁפִים, וְיוֹדְעִים בְּשִׁבְעִים לָשׁוֹן – שֶׁלֹּא תְּהֵא סַנְהֶדְרִי שׁוֹמַעַת מִפִּי הַמְתוּרְגְּמָן.

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan says:** They **place on the** Great **Sanhedrin only** men **of** high **stature, and of wisdom, and of** pleasant **appearance, and of** suitable **age** so that they will be respected. **And** they must also be **masters of sorcery,** i.e., they know the nature of sorcery, so that they can judge sorcerers, **and** they must **know** all **seventy languages** in order **that the Sanhedrin will not** need to **hear** testimony **from the mouth of a translator** in a case where a witness speaks a different language.


###### Sanhedrin 17a:22
[Sanhedrin 17a:22](https://torahapp.org/share/book/Sanhedrin/r/17a:22)

אָמַר רַב יְהוּדָה אָמַר רַב: אֵין מוֹשִׁיבִין בְּסַנְהֶדְרִין אֶלָּא מִי שֶׁיּוֹדֵעַ לְטַהֵר אֶת הַשֶּׁרֶץ מִן הַתּוֹרָה. אָמַר רַב: אֲנִי אָדוּן וַאֲטַהֲרֶנּוּ.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Rav says:** They **place on the Sanhedrin only one who knows** how **to render** a carcass of **a creeping animal pure by Torah law.** The judges on the Sanhedrin must be so skilled at logical reasoning that they could even produce a convincing argument that creeping animals, which the Torah states explicitly are ritually impure, are actually pure. **Rav said: I will discuss** the *halakha* of the creeping animal **and render it pure,** i.e., I am able to demonstrate how it is possible to construct such a proof: