## Sanhedrin Daf 17b

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

וּמָה נָחָשׁ שֶׁמֵּמִית וּמַרְבֶּה טוּמְאָה, טָהוֹר; שֶׁרֶץ שֶׁאֵינוֹ מֵמִית וּמַרְבֶּה טוּמְאָה, אֵינוֹ דִּין שֶׁיְּהֵא טָהוֹר? וְלָא הִיא, מִידֵּי דְּהָוֵה אַקּוֹץ בְּעָלְמָא.

**William Davidson Edition - English:**
**If a snake, which kills** other creatures whose carcasses are impure **and** thereby **increases impurity** in the world, is itself nevertheless **pure,** as it is not included in the list of impure creeping animals, then concerning **a creeping animal that does not kill and** does not **increase impurity, isn’t it logical that it should be pure?** This argument is rejected: **But it is not so;** the logic of the *halakha* of a creeping animal is **just as it is** concerning the *halakha* **with regard to an ordinary thorn,** which can injure people or animals and can even kill and thereby increase impurity, but is nevertheless pure. It is therefore apparent that this consideration is not relevant to the *halakhot* of impurity.


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

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל עִיר שֶׁאֵין בָּהּ שְׁנַיִם לְדַבֵּר וְאֶחָד לִשְׁמוֹעַ, אֵין מוֹשִׁיבִין בָּהּ סַנְהֶדְרִי. וּבְבֵיתֵּר הֲווֹ שְׁלֹשָׁה, וּבְיַבְנֶה אַרְבָּעָה: רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא, וְשִׁמְעוֹן הַתִּימְנִי דָּן לִפְנֵיהֶם בַּקַּרְקַע.

**William Davidson Edition - English:**
§ **Rav Yehuda says** that **Rav says:** With regard to **any city that does not have** among its residents **two** men who are able **to speak** all seventy languages **and one** additional man who is able **to listen** to and understand statements made in all the languages, even if he cannot speak all of them, **they do not place** a lesser **Sanhedrin** there. The members of the Sanhedrin do not all need to know all of the languages, but there must be at least this minimum number. **And in Beitar there were three** individuals who were able to speak all seventy languages, **and in Yavne** there were **four,** and they were: **Rabbi Eliezer, and Rabbi Yehoshua, and Rabbi Akiva, and Shimon HaTimni,** who was not an ordained Sage, and he would therefore **deliberate before** the other judges while seated **on the ground,** not among the rows of Sages.


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

מֵיתִיבִי: שְׁלִישִׁית – חֲכָמָה, רְבִיעִית – אֵין לְמַעְלָה הֵימֶנָּה. הוּא דְּאָמַר כִּי הַאי תַּנָּא, דְּתַנְיָא: שְׁנִיָּה – חֲכָמָה, שְׁלִישִׁית – אֵין לְמַעְלָה הֵימֶנָּה.

**William Davidson Edition - English:**
The Gemara **raises an objection** to this from a *baraita*: **A third,** i.e., a Sanhedrin that has three individuals who can speak all seventy languages, is **a wise** Sanhedrin, and if it also has **a fourth** such person, **there is no** court **above it,** meaning that there is no need for additional language experts. Apparently the minimum requirement is three people who can speak the languages, not two. The Gemara answers: Rav **states** his opinion **in accordance with** the opinion of **the following *tanna*, as it is taught** in a *baraita*: A Sanhedrin that has **a second** language expert **is wise;** and if it also has **a third, there is no** court **above it.**


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

לְמֵידִין לִפְנֵי חֲכָמִים – לֵוִי מֵרַבִּי. דָּנִין לִפְנֵי חֲכָמִים – שִׁמְעוֹן בֶּן עַזַּאי, וְשִׁמְעוֹן בֶּן זוֹמָא, וְחָנָן הַמִּצְרִי, וַחֲנַנְיָא בֶּן חֲכִינַאי. רַב נַחְמָן בַּר יִצְחָק מַתְנֵי חֲמִשָּׁה: שִׁמְעוֹן, שִׁמְעוֹן, וְשִׁמְעוֹן, חָנָן, וַחֲנַנְיָה.

**William Davidson Edition - English:**
§ Since the *baraita* stated that Shimon HaTimni would deliberate before them on the ground, the Gemara now lists various standard formulations used to introduce the statements of various Sages throughout the generations. If a source says: **It was learned from the Sages,** the intention is that this was a statement made by the Sage **Levi** who sat before and learned **from Rabbi** Yehuda HaNasi. If it says: They **deliberated before the Sages,** this is referring to **Shimon ben Azzai, and Shimon ben Zoma, and Ḥanan the Egyptian, and Ḥananya ben Ḥakhinai. Rav Naḥman bar Yitzḥak** would **teach five** names for this list: **Shimon** ben Azzai, **Shimon** ben Zoma, **and Shimon** HaTimni, **Ḥanan** the Egyptian, **and Ḥananya** ben Ḥakhinai.


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

רַבּוֹתֵינוּ שֶׁבְּבָבֶל – רַב וּשְׁמוּאֵל. רַבּוֹתֵינוּ שֶׁבְּאֶרֶץ יִשְׂרָאֵל – רַבִּי אַבָּא. דַּיָּינֵי גוֹלָה – קַרְנָא. דַּיָּינֵי דְּאֶרֶץ יִשְׂרָאֵל – רַבִּי אַמֵּי וְרַבִּי אַסִּי. דַּיָּינֵי דְּפוּמְבְּדִיתָא – רַב פָּפָּא בַּר שְׁמוּאֵל. דַּיָּינֵי דִּנְהַרְדְּעָא – רַב אַדָּא בַּר מִנְיוֹמֵי. סָבֵי דְּסוּרָא – רַב הוּנָא וְרַב חִסְדָּא. סָבֵי דְּפוּמְבְּדִיתָא – רַב יְהוּדָה וְרַב עֵינָא. חֲרִיפֵי דְּפוּמְבְּדִיתָא – עֵיפָה וַאֲבִימִי בְּנֵי רַחֲבָה. אָמוֹרָאֵי דְּפוּמְבְּדִיתָא – רַבָּה וְרַב יוֹסֵף. אָמוֹרָאֵי דִּנְהַרְדָּעֵי – רַב חָמָא.

**William Davidson Edition - English:**
The expression: **Our Rabbis that are in Babylonia,** is referring to **Rav and Shmuel.** The expression: **Our Rabbis that are in Eretz Yisrael,** is referring to **Rabbi Abba.** The expression: **The judges of the Diaspora,** is a reference to the Sage **Karna.** The phrase: **The judges of Eretz Yisrael,** is a reference to **Rabbi Ami and Rabbi Asi.** The phrase: **The judges of Pumbedita,** is referring to **Rav Pappa bar Shmuel,** who was the head of the court there, and: **The judges of Neharde’a,** is a reference to the court headed by **Rav Adda bar Minyumi.** The term: **The Elders of Sura,** is referring to **Rav Huna and Rav Ḥisda,** and: **The Elders of Pumbedita,** is referring to **Rav Yehuda and Rav Eina. The sharp ones of Pumbedita** are **Eifa and Avimi, the sons of Raḥava.** The expression: **The *amora’im* of Pumbedita,** is referring to **Rabba and Rav Yosef,** and the phrase: **The *amora’im* of Neharde’a,** is referring to **Rav Ḥama.**


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

נְהַרְבְּלָאֵי מַתְנוּ – רָמֵי בַּר בְּרַבִּי. אָמְרִי בֵּי רַב – רַב הוּנָא. וְהָאָמַר רַב הוּנָא: ״אָמְרִי בֵּי רַב״! אֶלָּא, רַב הַמְנוּנָא. אָמְרִי בְּמַעְרְבָא – רַבִּי יִרְמְיָה. שְׁלַחוּ מִתָּם – רַבִּי יוֹסֵי בַּר חֲנִינָא. מַחֲכוּ עֲלַהּ בְּמַעְרְבָא – רַבִּי אֶלְעָזָר.

**William Davidson Edition - English:**
If it says: The Sages **of Neharbela taught,** this is referring to **Rami bar Berabi,** and the statement: **They say** in **the school of Rav,** is a reference to **Rav Huna.** The Gemara asks: **But doesn’t Rav Huna** sometimes **say** with regard to a given *halakha*: **They say** in **the school of Rav?** From this, it is apparent that a statement introduced by that formula cannot be made by Rav Huna himself, as Rav Huna quotes someone else with that introduction. The Gemara responds: **Rather,** the expression: They say in the school of Rav, must be referring to **Rav Hamnuna.** The formula: **They say in the West,** i.e., Eretz Yisrael, is referring to **Rabbi Yirmeya;** the expression: **They sent** a message **from there,** meaning from Eretz Yisrael, is referring to **Rabbi Yosei bar Ḥanina;** and the statement: **They laughed at it in the West,** means that **Rabbi Elazar** did not accept a particular opinion.


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

וְהָא שְׁלַחוּ מִתָּם: לְדִבְרֵי רַבִּי יוֹסֵי בַּר חֲנִינָא! אֶלָּא אֵיפוֹךְ: שְׁלַחוּ מִתָּם – רַבִּי אֶלְעָזָר; מַחֲכוּ עֲלַהּ בְּמַעְרְבָא – רַבִּי יוֹסֵי בַּר חֲנִינָא.

**William Davidson Edition - English:**
The Gemara asks: **But** in one instance it is reported that: **They sent** a message **from there** that began: **According to the statement of Rabbi Yosei bar Ḥanina.** This indicates that the expression: They sent from there, is not itself a reference to a statement of Rabbi Yosei bar Ḥanina. The Gemara answers: **Rather, reverse** the statements. The phrase: **They sent from there,** is a reference to **Rabbi Elazar,** and: **They laughed at it in the West,** means that **Rabbi Yosei bar Ḥanina** did not accept a particular opinion.


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

וְכַמָּה יְהֵא בָּעִיר וִיהֵא רְאוּיָה לְסַנְהֶדְרִין? מֵאָה וְעֶשְׂרִים וְכוּ׳. מֵאָה וְעֶשְׂרִים מַאי עֲבִידְתַּיְיהוּ? עֶשְׂרִים וּשְׁלֹשָׁה כְּנֶגֶד סַנְהֶדְרִי קְטַנָּה, וְשָׁלֹשׁ שׁוּרוֹת שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה – הֲרֵי תִּשְׁעִים וְתַרְתֵּי, וַעֲשָׂרָה בַּטְלָנִין שֶׁל בֵּית הַכְּנֶסֶת – הֲרֵי מְאָה וּתְרֵי.

**William Davidson Edition - English:**
§ The mishna teaches: **And how many** men must **be in the city for** it **to be eligible for** a lesser **Sanhedrin?** The opinion of the first *tanna* is that there must be **120** men. The Gemara asks: **What is the relevance of** the number **120?** The Gemara explains that **23** are needed to **correspond to** the number of members of the **lesser Sanhedrin, and** it is necessary for there to be **three rows of 23** students who sit before the lesser Sanhedrin to learn and also to advise them; that **is** a total of **92** people. **And** since there also need to be **10 idlers of the synagogue,** people who are free from urgent work and are always sitting in the synagogue to take care of its repair and the other needs of the public, that **would be 102.**


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

וּשְׁנֵי סוֹפְרִים, וּשְׁנֵי חַזָּנִין, וּשְׁנֵי בַּעֲלֵי דִינִין, וּשְׁנֵי עֵדִים, וּשְׁנֵי זוֹמְמִין, וּשְׁנֵי זוֹמְמֵי זוֹמְמִין – הֲרֵי מְאָה וְאַרְבֵּיסַר.

**William Davidson Edition - English:**
**And** in addition there are **two scribes** required for the Sanhedrin, **and two bailiffs, and two litigants** who will come to be judged. **And** there are **two witnesses** for one side, **and two** witnesses who could render those witnesses **conspiring** witnesses by testifying that they were elsewhere at the time of the alleged incident, **and two** additional witnesses who could testify against the witnesses who rendered the first witnesses **conspiring** witnesses, rendering the second pair **conspiring** witnesses. All of these are necessary in order for a trial to take place, as is described in Deuteronomy 19:15–21. Therefore, **there are** so far a total of **114** men who must be in the city.


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

וְתַנְיָא: כׇּל עִיר שֶׁאֵין בָּהּ עֲשָׂרָה דְּבָרִים הַלָּלוּ אֵין תַּלְמִיד חָכָם רַשַּׁאי לָדוּר בְּתוֹכָהּ: בֵּית דִּין מַכִּין וְעוֹנְשִׁין, וְקוּפָּה שֶׁל צְדָקָה נִגְבֵּית בִּשְׁנַיִם וּמִתְחַלֶּקֶת בִּשְׁלֹשָׁה, וּבֵית הַכְּנֶסֶת, וּבֵית הַמֶּרְחָץ, וּבֵית הַכִּסֵּא, רוֹפֵא, וְאוּמָּן, וְלַבְלָר, וְטַבָּח, וּמְלַמֵּד תִּינוֹקוֹת. מִשּׁוּם רַבִּי עֲקִיבָא אָמְרוּ: אַף מִינֵי פֵירָא, מִפְּנֵי שֶׁמִּינֵי פֵירָא מְאִירִין אֶת הָעֵינַיִם.

**William Davidson Edition - English:**
**And** it **is taught** in a *baraita*: **A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that** has the authority to **flog and punish** transgressors; **and** a charity **fund** for which monies **are collected by two** people **and distributed by three,** as required by *halakha*. This leads to a requirement for another three people in the city. **And a synagogue; and a bathhouse; and** a public **bathroom; a doctor; and a bloodletter; and a scribe** [***velavlar***] to write sacred scrolls and necessary documents; **and** a ritual **slaughterer; and a teacher of young children.** With these additional requirements there are a minimum of 120 men who must be residents of the city. **They said in the name of Rabbi Akiva:** The city must **also** have **varieties of fruit, because varieties of fruit illuminate the eyes.**


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

רַבִּי נְחֶמְיָה אוֹמֵר וְכוּ׳. תַּנְיָא, רַבִּי אוֹמֵר:

**William Davidson Edition - English:**
The mishna teaches that **Rabbi Neḥemya says:** There must be 230 men in the city in order for it to be eligible for a lesser Sanhedrin, corresponding to the ministers of tens appointed in the wilderness by Moses at the suggestion of his father-in-law, Yitro (see Exodus 18:21). Each member of the Sanhedrin can be viewed as a judge with responsibility for ten men. It **is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says:**