## Sanhedrin Daf 24a

###### Sanhedrin 24a:1
[Sanhedrin 24a:1](https://torahapp.org/share/book/Sanhedrin/r/24a:1)

בְּעֵדִים פְּסוּלִין וְדַיָּינִין כְּשֵׁרִין, מִיגּוֹ דְּפָסְלִי עֵידֵי – פָּסְלִי נָמֵי דַּיָּינֵי. סֵיפָא: בְּדַיָּינִין פְּסוּלִין וְעֵדִים כְּשֵׁרִין, דְּמִיגּוֹ דְּפָסְלִי דַּיָּינֵי – פָּסְלִי נָמֵי עֵידֵי.

**William Davidson Edition - English:**
is stated **with regard to** a case of **disqualified witnesses and fit judges,** i.e., the litigant claims that both the witnesses and the judges are disqualified and proves his claim only with regard to the witnesses. Rabbi Meir holds that **since the witnesses are disqualified the judges are also disqualified,** as the litigant’s entire claim is deemed credible. **The latter clause,** where Rabbi Meir rules that a litigant can disqualify witnesses, is stated **with regard to** a case of **disqualified judges and fit witnesses,** i.e., the litigant proves his claim only with regard to the judges. **Since the judges are disqualified the witnesses were also disqualified.**


###### Sanhedrin 24a:2
[Sanhedrin 24a:2](https://torahapp.org/share/book/Sanhedrin/r/24a:2)

מַתְקֵיף לַהּ רָבָא: בִּשְׁלָמָא, מִיגּוֹ דְּפָסְלִי עֵדֵי פָּסְלִי נָמֵי דַּיָּינֵי, אִיכָּא בֵּי דִינָא אַחֲרִינָא. אֶלָּא מִיגּוֹ דְּפָסְלִי דַּיָּינֵי פָּסְלִי נָמֵי עֵדֵי? וְהָא עֵדִים תּוּ לֵיכָּא!

**William Davidson Edition - English:**
**Rava objects to this** interpretation: **Granted,** in the former clause, it is reasonable that **since the witnesses are disqualified the judges are also disqualified,** as, since **there is** the option of going to **another court,** disqualifying these specific judges has no irreversible effect on the outcome of the case. **But** in the latter case, how can Rabbi Meir hold that **since the judges are disqualified, the witnesses are also disqualified** without proof? This disqualification nullifies the entire case, as **there are no more witnesses.**


###### Sanhedrin 24a:3
[Sanhedrin 24a:3](https://torahapp.org/share/book/Sanhedrin/r/24a:3)

לָא צְרִיכָא, דְּאִיכָּא כַּת אַחֶרֶת.

**William Davidson Edition - English:**
The Gemara answers: **No,** the mishna is not referring to a case where there are no other witnesses. The dispute between Rabbi Meir and the Rabbis is **necessary** only in a case **where there is another set** of witnesses, which the litigant did not disqualify. Since disqualifying this set will not predetermine the outcome, the litigant’s claim that these witnesses are disqualified is accepted.


###### Sanhedrin 24a:4
[Sanhedrin 24a:4](https://torahapp.org/share/book/Sanhedrin/r/24a:4)

הָא לֵיכָּא כַּת אַחֶרֶת, מַאי? הָכִי נָמֵי דְּלָא מָצֵי פָּסְלִי? הַיְינוּ דְּרַב דִּימִי!

**William Davidson Edition - English:**
The Gemara asks: **But** if **there is no other set** of witnesses, **what** is the *halakha*? Is it **indeed** true **that** the litigant **cannot disqualify** them? If so, **this is** identical to **Rav Dimi’s** interpretation that the mishna is referring to a case where there are two sets of witnesses.


###### Sanhedrin 24a:5
[Sanhedrin 24a:5](https://torahapp.org/share/book/Sanhedrin/r/24a:5)

אִיכָּא בֵּינַיְיהוּ מִיגּוֹ, דְּמָר סָבַר: אָמְרִינַן מִיגּוֹ, וּמָר סָבַר: לָא אָמְרִינַן מִיגּוֹ.

**William Davidson Edition - English:**
The Gemara answers: **There is** a practical difference **between them** with regard to the principle that **since [*miggo*]** one of the litigant’s claims is found to be correct, it can be assumed that other claims of his are correct as well. **As** one **Sage,** Ravin, **holds** that according to Rabbi Meir, **we say *miggo*,** i.e., this principle should be followed, **and** one **Sage,** Rav Dimi, **holds** that **we do not say *miggo*,** but rather the litigant is required to prove every claim he makes.


###### Sanhedrin 24a:6
[Sanhedrin 24a:6](https://torahapp.org/share/book/Sanhedrin/r/24a:6)

גּוּפָא, אָמַר רֵישׁ לָקִישׁ: פֶּה קָדוֹשׁ יֹאמַר דָּבָר זֶה? תְּנִי: ״עֵדוֹ״.

**William Davidson Edition - English:**
§ The Gemara returns to discuss **the** matter **itself: Reish Lakish says: Would a holy mouth,** i.e., that of Rabbi Meir, **say this** strange **statement,** that a litigant can prevent a witness from testifying against him? Rather, emend the text of the mishna and **teach: His witness,** in the singular, meaning that a litigant can disqualify only a witness who testifies alone.


###### Sanhedrin 24a:7
[Sanhedrin 24a:7](https://torahapp.org/share/book/Sanhedrin/r/24a:7)

אִינִי? וְהָאָמַר עוּלָּא: הָרוֹאֶה אֶת רֵישׁ לָקִישׁ בְּבֵית הַמִּדְרָשׁ, כְּאִילּוּ עוֹקֵר הָרִים וְטוֹחֲנָן זֶה בָּזֶה.

**William Davidson Edition - English:**
The Gemara asks: **Is that so?** Was it in character for Reish Lakish to speak of Rabbi Meir with such reverence when disagreeing with his ruling? **But doesn’t Ulla say:** When **one sees Reish Lakish** studying Torah **in the study hall** it is **as though he is uprooting mountains and grinding them into each other?** Reish Lakish was evidently very sharp in his analyses.


###### Sanhedrin 24a:8
[Sanhedrin 24a:8](https://torahapp.org/share/book/Sanhedrin/r/24a:8)

אָמַר רָבִינָא: וַהֲלֹא כׇּל הָרוֹאֶה רַבִּי מֵאִיר בְּבֵית הַמִּדְרָשׁ, כְּאִילּוּ עוֹקֵר הָרֵי הָרִים וְטוֹחֲנָן זֶה בָּזֶה!

**William Davidson Edition - English:**
**Ravina said** in response: What is the difficulty? **But is it not** so that when **anyone sees Rabbi Meir** studying Torah **in the study hall,** it is **as though he is uprooting the highest of mountains and grinding them into each other?** Rabbi Meir was a greater scholar than Reish Lakish, so it was fitting for Reish Lakish to speak of him with reverence.


###### Sanhedrin 24a:9
[Sanhedrin 24a:9](https://torahapp.org/share/book/Sanhedrin/r/24a:9)

הָכִי קָאָמַר: בָּא וּרְאֵה כַּמָּה מְחַבְּבִין זֶה אֶת זֶה.

**William Davidson Edition - English:**
The Gemara answers: The question: Is that so, was not stated to raise a difficulty; rather, **this** is what he **is saying,** i.e., this is what the Gemara was noting: **Come and see how much** the Sages **love each other.** Although Reish Lakish was himself very sharp and a great Torah scholar, he spoke of Rabbi Meir with reverence.


###### Sanhedrin 24a:10
[Sanhedrin 24a:10](https://torahapp.org/share/book/Sanhedrin/r/24a:10)

כִּי הָא דְּיָתֵיב רַבִּי וְקָאָמַר: אָסוּר לְהַטְמִין אֶת הַצּוֹנֵן. אָמַר לְפָנָיו רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי: אַבָּא הִתִּיר לְהַטְמִין אֶת הַצּוֹנֵן. אָמַר לָהֶם: כְּבָר הוֹרָה זָקֵן.

**William Davidson Edition - English:**
The Gemara cites another example of Torah scholars who spoke of each other with reverence. It is **like that** incident **where Rabbi** Yehuda HaNasi **sat and said: It is prohibited to insulate cold** food on Shabbat to keep it cold, as this may lead one to insulate hot food on Shabbat to keep it hot. **Rabbi Yishmael, son of Rabbi Yosei, said before him: My father** ruled that it is **permitted to insulate cold** food on Shabbat. There is no concern that this will lead one to insulate hot food on Shabbat. Rabbi Yehuda HaNasi subsequently **said to** those who asked him about this issue: I retract my previous statement; **the elder,** Rabbi Yosei, **has already issued a ruling** on this topic, and I defer to his ruling.


###### Sanhedrin 24a:11
[Sanhedrin 24a:11](https://torahapp.org/share/book/Sanhedrin/r/24a:11)

אָמַר רַב פָּפָּא: בֹּא וּרְאֵה כַּמָּה מְחַבְּבִין זֶה אֶת זֶה, דְּאִילּוּ רַבִּי יוֹסֵי קַיָּים הָיָה, כָּפוּף וְיוֹשֵׁב לִפְנֵי רַבִּי. דְּהָא רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי מְמַלֵּא מְקוֹם אֲבוֹתָיו הֲוָה, וְהָיָה כָּפוּף וְיוֹשֵׁב לִפְנֵי רַבִּי, וְקָא אָמַר: כְּבָר הוֹרָה זָקֵן.

**William Davidson Edition - English:**
**Rav Pappa says: Come and see how much they loved each other. As, had Rabbi Yosei** still **been alive, he would have been subordinate** to **and sitting before Rabbi** Yehuda HaNasi as his student, **as Rabbi Yishmael, son of Rabbi Yosei, was his fathers’ replacement,** i.e., he was as great a Torah scholar as his forebears, **and he was subordinate** to **and sitting before Rabbi** Yehuda HaNasi as his student. **And,** nevertheless, Rabbi Yehuda HaNasi **said: The elder has already issued a ruling** on this topic, and he deferred to Rabbi Yosei’s ruling.


###### Sanhedrin 24a:12
[Sanhedrin 24a:12](https://torahapp.org/share/book/Sanhedrin/r/24a:12)

אָמַר רַבִּי אוֹשַׁעְיָא: מַאי דִּכְתִיב ״וָאֶקַּח לִי אֶת שְׁנֵי מַקְלוֹת לְאַחַד קָרָאתִי נוֹעַם וּלְאַחַד קָרָאתִי חוֹבְלִים״? ״נוֹעַם״ – אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁמַּנְעִימִין זֶה לָזֶה בַּהֲלָכָה. ״חוֹבְלִים״ – אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁבְּבָבֶל, שֶׁמְּחַבְּלִים זֶה לָזֶה בַּהֲלָכָה.

**William Davidson Edition - English:**
This demonstrates what **Rabbi Oshaya says: What** is the meaning of that **which is written: “And I took for myself two staves; the one I called Graciousness, and the other I called Binders”** (Zechariah 11:7)? **“Graciousness”; these are** the **Torah scholars in Eretz Yisrael, who are gracious to one another in** discussions of ***halakha*.** They treat each other with honor and love, as demonstrated in the statements of Reish Lakish and Rabbi Yehuda HaNasi. **“Binders [*ḥovelim*]”; these are** the **Torah scholars in Babylonia, who injure [*shemeḥabbelim*] each other in** discussions of ***halakha*,** i.e., they speak harshly to each other when they disagree.


###### Sanhedrin 24a:13
[Sanhedrin 24a:13](https://torahapp.org/share/book/Sanhedrin/r/24a:13)

״וַיֹּאמֶר אֵלַי אֵלֶּה [שְׁנֵי] בְנֵי הַיִּצְהָר הָעֹמְדִים וְגוֹ׳ וּשְׁנַיִם זֵיתִים עָלֶיהָ״. ״יִצְהָר״ – אָמַר רַבִּי יִצְחָק: אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁנּוֹחִין זֶה לָזֶה בַּהֲלָכָה כְּשֶׁמֶן זַיִת. ״וּשְׁנַיִם זֵיתִים עָלֶיהָ״ – אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁבְּבָבֶל, שֶׁמְּרוֹרִין זֶה לָזֶה בַּהֲלָכָה כְּזַיִת.

**William Davidson Edition - English:**
Similarly, it is stated: **“Then he said to me: These are the two anointed ones, that stand** by the Lord of the whole earth” (Zechariah 4:14), and it is stated: **“And two olive trees by it,** one upon the right side of the bowl, and the other upon its left side” (Zechariah 4:3). With regard to the expression **“anointed ones,” Rabbi Yitzḥak says: These are** the **Torah scholars in Eretz Yisrael, who are pleasant to each other in** discussions of ***halakha* like olive oil,** which is not bitter. The verse **“and two olive trees by it”** should be interpreted as follows: **These are** the **Torah scholars in Babylonia, who are bitter to each other in** discussions of ***halakha* like an olive.**


###### Sanhedrin 24a:14
[Sanhedrin 24a:14](https://torahapp.org/share/book/Sanhedrin/r/24a:14)

״וָאֶשָּׂא עֵינַי וָאֵרֶא וְהִנֵּה שְׁתַּיִם נָשִׁים יוֹצְאוֹת וְרוּחַ בְּכַנְפֵיהֶם וְלָהֵנָּה כְנָפַיִם כְּכַנְפֵי הַחֲסִידָה וַתִּשֶּׂאנָה הָאֵיפָה בֵּין הַשָּׁמַיִם וּבֵין הָאָרֶץ. וָאֹמַר אֶל הַמַּלְאָךְ הַדֹּבֵר בִּי אָנָה הֵמָּה מוֹלִכוֹת אֶת הָאֵיפָה. וַיֹּאמֶר אֵלַי לִבְנוֹת לָה בַיִת בְּאֶרֶץ שִׁנְעָר״. אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: זוֹ חֲנוּפָּה וְגַסּוּת הָרוּחַ שֶׁיָּרְדוּ לְבָבֶל.

**William Davidson Edition - English:**
The Gemara interprets another verse in Zechariah: **“Then I lifted my eyes and saw, and behold there came forth two women, and the wind was in their wings, for they had wings like the wings of a stork. And they lifted up the measure between the earth and the heaven. Then I said to the angel that spoke with me: To where do they take the measure? And he said to me: To build her a house in the land of Shinar”** (Zechariah 5:9–11). **Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: This** measure refers to **flattery and arrogance that descended to Babylonia,** i.e., Shinar.


###### Sanhedrin 24a:15
[Sanhedrin 24a:15](https://torahapp.org/share/book/Sanhedrin/r/24a:15)

וְגַסּוּת הָרוּחַ לְבָבֶל נְחִית? וְהָאָמַר מָר: עֲשָׂרָה קַבִּין גַּסּוּת יָרְדוּ לְעוֹלָם, תִּשְׁעָה נָטְלָה עֵילָם וְאַחַת כׇּל הָעוֹלָם כּוּלּוֹ!

**William Davidson Edition - English:**
The Gemara asks: **And did arrogance descend to Babylonia? But doesn’t the Master say: Ten *kav*** of **arrogance descended to the world; Eilam took nine and all** the rest of **the world in its entirety** took **one?**


###### Sanhedrin 24a:16
[Sanhedrin 24a:16](https://torahapp.org/share/book/Sanhedrin/r/24a:16)

אִין, לְבָבֶל נְחִית, וְאִישְׁתַּרְבּוֹבֵי [הוּא] דְּאִישְׁתַּרְבַּב לְעֵילָם. דַּיְקָא נָמֵי, דִּכְתִיב: ״לִבְנוֹת לָה בַיִת בְּאֶרֶץ שִׁנְעָר״. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers: **Yes, it descended to Babylonia, and it made its way to Eilam.** The language of the verse **is also precise, as it is written: “To build her a house in the land of Shinar,”** which indicates that the original intention was to build a house in Babylonia, but it was not built there. The Gemara comments: **Conclude from it** that arrogance did not remain in Babylonia.


###### Sanhedrin 24a:17
[Sanhedrin 24a:17](https://torahapp.org/share/book/Sanhedrin/r/24a:17)

וְהָאָמַר מָר: סִימָן לְגַסּוּת הָרוּחַ – עֲנִיּוּת, וַעֲנִיּוּת לְבָבֶל נְחִית! מַאי עֲנִיּוּת? עֲנִיּוּת תּוֹרָה, דִּכְתִיב: ״אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ״. אָמַר רַבִּי יוֹחָנָן: זוֹ עֵילָם, שֶׁזָּכְתָה לִלְמוֹד וְלֹא זָכְתָה לְלַמֵּד.

**William Davidson Edition - English:**
The Gemara asks: **But doesn’t the Master say: A sign of arrogance** is **poverty? And poverty descended to Babylonia,** not to Eilam. The Gemara answers: To **what** kind of **poverty** is this referring? It is **poverty** with regard to **Torah,** which was characteristic of Eilam. **As it is written: “We have a little sister, and she has no breasts”** (Song of Songs 8:8), and **Rabbi Yoḥanan says: This** refers to **Eilam, whose** inhabitants **merited to learn** Torah **but did not merit to teach** it. They did not produce Torah scholars capable of imparting their wisdom to others.


###### Sanhedrin 24a:18
[Sanhedrin 24a:18](https://torahapp.org/share/book/Sanhedrin/r/24a:18)

מַאי בָּבֶל? אָמַר רַבִּי יוֹחָנָן: בְּלוּלָה בַּמִּקְרָא, בְּלוּלָה בַּמִּשְׁנָה, בְּלוּלָה בַּתַּלְמוּד. ״בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם״ – אָמַר רַבִּי יִרְמְיָה: זֶה תַּלְמוּדָהּ שֶׁל בָּבֶל.

**William Davidson Edition - English:**
The Gemara asks: **What** is the homiletic interpretation of the word **Babylonia? Rabbi Yoḥanan says,** as a tribute to the Jewish community of Babylonia and its Torah scholars: It means **mixed with Bible, mixed with Mishna,** and **mixed with Talmud.** Other Sages had a different opinion of the Torah in Babylonia: With regard to the verse: **“He has made me dwell in dark places, as those that have been long dead”** (Lamentations 3:6), **Rabbi Yirmeya says: This is the Talmud of Babylonia,** which is not as clear as the Talmud of Eretz Yisrael.


###### Sanhedrin 24a:19
[Sanhedrin 24a:19](https://torahapp.org/share/book/Sanhedrin/r/24a:19)

**מַתְנִי׳** אָמַר לוֹ: ״נֶאֱמָן עָלַי אַבָּא״, ״נֶאֱמָן עָלַי אָבִיךָ״, ״נֶאֱמָנִים עָלַי שְׁלֹשָׁה רוֹעֵי בָּקָר״. רַבִּי מֵאִיר אוֹמֵר: יָכוֹל לַחְזוֹר בּוֹ, וַחֲכָמִים אוֹמְרִים: אֵינוֹ יָכוֹל לַחְזוֹר בּוֹ.

**William Davidson Edition - English:**
**MISHNA:** If one litigant **says to** the other: **My father is trusted** to adjudicate **for me,** or: **Your father is trusted** to adjudicate **for me,** or: **Three cattle herders,** who are not proficient in *halakha*, **are trusted** to adjudicate **for me,** all of whom are disqualified from serving as judges, **Rabbi Meir says:** The one who made the offer **can retract it, and the Rabbis say: He cannot retract it,** but must accept their verdict.


###### Sanhedrin 24a:20
[Sanhedrin 24a:20](https://torahapp.org/share/book/Sanhedrin/r/24a:20)

הָיָה חַיָּיב לַחֲבֵירוֹ שְׁבוּעָה, וְאָמַר לוֹ: ״דּוֹר לִי בְּחַיֵּי רֹאשֶׁךָ״. רַבִּי מֵאִיר אוֹמֵר: יָכוֹל לַחְזוֹר בּוֹ, וַחֲכָמִים אוֹמְרִים: אֵין יָכוֹל לַחְזוֹר בּוֹ.

**William Davidson Edition - English:**
Similarly, one who **was obligated** by Torah law to take **an oath to another,** which is done while grasping a sacred object, **and** the latter **said to him:** Instead of taking an oath, merely **vow to me by the life of your head** that what you claim is true, **Rabbi Meir says:** The one who made the offer **can retract it,** and demand that the other litigant take an oath, as he is obligated to do by Torah law. **And the Rabbis say: He cannot retract** his offer. Once he has agreed to accept a vow, which is of less severity than an oath, he cannot retract his agreement.


###### Sanhedrin 24a:21
[Sanhedrin 24a:21](https://torahapp.org/share/book/Sanhedrin/r/24a:21)

**גְּמָ׳** אָמַר רַב דִּימִי בְּרֵיהּ דְּרַב נַחְמָן בְּרֵיהּ דְּרַב יוֹסֵף: כְּגוֹן דְּקַבְּלֵיהּ עֲלֵיהּ בְּחַד.

**William Davidson Edition - English:**
**GEMARA:** **Rav Dimi, son of Rav Naḥman, son of Rav Yosef, says:** The case of a litigant who accepts his father or the father of the other litigant as a judge is referring to **where** the litigant **accepted** this relative **upon himself as one** of the judges in a court of three, where the other two judges are fit. It is not referring to where he accepted him as the sole judge.


###### Sanhedrin 24a:22
[Sanhedrin 24a:22](https://torahapp.org/share/book/Sanhedrin/r/24a:22)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מַחְלוֹקֶת בְּ״מָחוּל לָךְ״, אֲבָל בְּ״אֶתֵּן לָךְ״ – דִּבְרֵי הַכֹּל יָכוֹל לַחְזוֹר בּוֹ. וְרַבִּי יוֹחָנָן אָמַר: בְּ״אֶתֵּן לָךְ״ – מַחְלוֹקֶת.

**William Davidson Edition - English:**
**Rav Yehuda says** that **Shmuel says:** The **dispute** between Rabbi Meir and the Rabbis is **with regard to** a case where the claimant had said to the defendant: The money I claim you owe me is **forgiven you** if my father or your father rules as judge to that effect, and the claimant subsequently wishes to retract his offer. **But in** a case where it is the defendant who said: **I will give you** what you claim if that is the ruling of this judge, **everyone agrees** that **he can retract** his offer. **And Rabbi Yoḥanan says:** The **dispute** is **with regard to** a case where the defendant said: **I will give you** what you claim if that is the ruling of this judge.


###### Sanhedrin 24a:23
[Sanhedrin 24a:23](https://torahapp.org/share/book/Sanhedrin/r/24a:23)

אִיבַּעְיָא לְהוּ: בְּ״אֶתֵּן לָךְ״ – מַחְלוֹקֶת, אֲבָל בְּ״מָחוּל לָךְ״ – דִּבְרֵי הַכֹּל אֵין יָכוֹל לַחְזוֹר בּוֹ? אוֹ דִילְמָא: בֵּין בָּזוֹ וּבֵין בָּזוֹ מַחְלוֹקֶת?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages with regard to the opinion of Rabbi Yoḥanan: Is the **dispute** only **with regard to** a case where the defendant says: **I will give you, but in** a case where the claimant says: The money I claim you owe me is **forgiven you, everyone agrees** that **he cannot retract** his offer? **Or perhaps** Rabbi Yoḥanan maintains that the **dispute is both with regard to this** case **and with regard to that** case?


###### Sanhedrin 24a:24
[Sanhedrin 24a:24](https://torahapp.org/share/book/Sanhedrin/r/24a:24)

תָּא שְׁמַע, דְּאָמַר רָבָא: מַחְלוֹקֶת בְּ״אֶתֵּן לָךְ״, אֲבָל בְּ״מָחוּל לָךְ״ – דִּבְרֵי הַכֹּל אֵין יָכוֹל לַחְזוֹר בּוֹ.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a resolution from that **which Rava says:** The **dispute is with regard to** a case where the defendant says: **I will give you, but in** a case where the claimant says: The money I claim you owe me is **forgiven you, everyone agrees** that **he cannot retract** his offer.


###### Sanhedrin 24a:25
[Sanhedrin 24a:25](https://torahapp.org/share/book/Sanhedrin/r/24a:25)

אִי אָמְרַתְּ בִּשְׁלָמָא בְּ״אֶתֵּן לָךְ״ – מַחְלוֹקֶת, אֲבָל בְּ״מָחוּל לָךְ״ – דִּבְרֵי הַכֹּל אֵין יָכוֹל לַחְזוֹר בּוֹ, רָבָא דְּאָמַר כְּרַבִּי יוֹחָנָן. אֶלָּא אִי אָמְרַתְּ בֵּין בָּזוֹ וּבֵין בָּזוֹ מַחְלוֹקֶת, רָבָא דְּאָמַר כְּמַאן?

**William Davidson Edition - English:**
**Granted,** this makes sense **if you say** that according to Rabbi Yoḥanan too, the **dispute** is **with regard to** a case where the defendant says: **I will give you, but in** a case where the claimant says: The money I claim you owe me is **forgiven you, everyone agrees** that **he cannot retract** his offer; this means that **Rava is stating** the *halakha* **in accordance with** the opinion of **Rabbi Yoḥanan. But if you say** that according to Rabbi Yoḥanan the **dispute is both with regard to this** case **and with regard to that** case, then **in accordance with whose** opinion **is Rava stating** the *halakha*? His statement is in accordance with neither Shmuel’s opinion nor Rabbi Yoḥanan’s opinion.


###### Sanhedrin 24a:26
[Sanhedrin 24a:26](https://torahapp.org/share/book/Sanhedrin/r/24a:26)

רָבָא טַעְמָא דְנַפְשֵׁיהּ קָאָמַר.

**William Davidson Edition - English:**
The Gemara rejects this: Perhaps **Rava is stating his own explanation** of the dispute.


###### Sanhedrin 24a:27
[Sanhedrin 24a:27](https://torahapp.org/share/book/Sanhedrin/r/24a:27)

אֵיתִיבֵיהּ רַב אַחָא בַּר תַּחְלִיפָא לְרָבָא: הָיָה חַיָּיב לַחֲבֵירוֹ שְׁבוּעָה, וְאָמַר לוֹ: ״דּוֹר לִי בְּחַיֵּי רֹאשֶׁךָ״. רַבִּי מֵאִיר אוֹמֵר: יָכוֹל לַחְזוֹר בּוֹ, וַחֲכָמִים אוֹמְרִים: אֵין יָכוֹל לַחְזוֹר בּוֹ.

**William Davidson Edition - English:**
**Rav Aḥa bar Taḥlifa raised an objection to** the opinion of **Rava** from the latter clause in the mishna: With regard to one who **was obligated** by Torah law to take **an oath to another, and** the latter **said to him: Vow to me by the life of your head** that what you claim is true, **Rabbi Meir says:** The one who made the offer **can retract it; and the Rabbis say: He cannot retract** his offer.