## Sanhedrin Daf 25a

###### Sanhedrin 25a:1
[Sanhedrin 25a:1](https://torahapp.org/share/book/Sanhedrin/r/25a:1)

״אֵימָתַי״ וּ״בַמֶּה״ אֵינוֹ אֶלָּא לְפָרֵשׁ דִּבְרֵי חֲכָמִים.

**William Davidson Edition - English:**
**When** does this *halakha* apply, **or: In what** case is this statement said, he intends **only to explain the statement of the Rabbis,** not to disagree with them?


###### Sanhedrin 25a:2
[Sanhedrin 25a:2](https://torahapp.org/share/book/Sanhedrin/r/25a:2)

רַבִּי יוֹחָנָן אָמַר: ״אֵימָתַי״ – לְפָרֵשׁ, וּ״בַמֶּה״ – לַחְלוֹק. וּדְכוּלֵּי עָלְמָא ״אֵימָתַי״ לְפָרֵשׁ הוּא.

**William Davidson Edition - English:**
Granted, **Rabbi Yoḥanan** disagrees with Rabbi Yehoshua ben Levi, and **says** that only the term: **When** does this *halakha* apply, indicates that Rabbi Yehuda intends **to explain** the previous statement of the Rabbis, **but** the term: **In what** case is this statement said, indicates that he intends **to disagree. But** according **to everyone,** the term **when** indicates that he intends **to explain** the previous statement. This is difficult according to Rami bar Ḥama.


###### Sanhedrin 25a:3
[Sanhedrin 25a:3](https://torahapp.org/share/book/Sanhedrin/r/25a:3)

גַּבְרָא אַגַּבְרָא קָא רָמֵית? מָר סָבַר: פְּלִיגִי, וּמָר סָבַר: לָא פְּלִיגִי.

**William Davidson Edition - English:**
The Gemara responds: **Are you setting** the statement of one **man against** the statement of another **man?** One **Sage,** Rami bar Ḥama, **holds** that Rabbi Yehuda and the Rabbis **disagree** even when Rabbi Yehuda employs the term: When does this *halakha* apply, **and** one **Sage,** Rabbi Yehoshua ben Levi, and similarly Rabbi Yoḥanan, **holds** that **they do not disagree.**


###### Sanhedrin 25a:4
[Sanhedrin 25a:4](https://torahapp.org/share/book/Sanhedrin/r/25a:4)

וְלָא פְּלִיגִי? וְהָתַנְיָא: בֵּין שֶׁיֵּשׁ לוֹ אוּמָּנוּת שֶׁלֹּא הוּא, בֵּין שֶׁאֵין לוֹ אוּמָּנוּת אֶלָּא הוּא – הֲרֵי זֶה פָּסוּל.

**William Davidson Edition - English:**
The Gemara asks: **And do they not disagree? But isn’t it taught** in a *baraita*: **Whether** a dice player **has an occupation other than this one,** or **whether he does not have an occupation other than this one, he is disqualified** from bearing witness? This *baraita* is in accordance with the opinion of Rami bar Ḥama.


###### Sanhedrin 25a:5
[Sanhedrin 25a:5](https://torahapp.org/share/book/Sanhedrin/r/25a:5)

הָהִיא רַבִּי יְהוּדָה מִשּׁוּם רַבִּי טַרְפוֹן הִיא, דְּתַנְיָא: רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי טַרְפוֹן, לְעוֹלָם אֵין אֶחָד מֵהֶן נָזִיר, לְפִי שֶׁלֹּא נִתְּנָה נְזִירוּת אֶלָּא לְהַפְלָאָה.

**William Davidson Edition - English:**
The Gemara answers: **That** *baraita* is not the opinion of the Rabbis in the mishna, but rather **it is** the opinion of **Rabbi Yehuda in the name of Rabbi Tarfon. As it is taught** in a *baraita* that **Rabbi Yehuda says in the name of Rabbi Tarfon:** In the case where two people quarreled and each of them declared that if the other is right he will become a nazirite, **actually, neither of them** becomes **a nazirite, as naziriteship is determined only by explicitness.** A vow of naziriteship does not take effect if the individual does not vow clearly and with certitude. Here too, Rabbi Tarfon maintains that one who bets on games played with dice is considered a thief, as one can acquire the money of another legally only if the latter gives it to him with certain and conclusive intent. Since one who plays dice is not certain that he will have to pay the other player, as he considers it likely that he will win, the transaction is an *asmakhta* and is legally invalid.


###### Sanhedrin 25a:6
[Sanhedrin 25a:6](https://torahapp.org/share/book/Sanhedrin/r/25a:6)

מַלְוֶה בְּרִבִּית. אָמַר רָבָא: לָוָה בְּרִבִּית – פָּסוּל לְעֵדוּת. וְהָאֲנַן תְּנַן: מַלְוֶה בְּרִבִּית? מִלְוָה הַבָּאָה בְּרִבִּית.

**William Davidson Edition - English:**
§ The mishna teaches that **one who lends** money **with interest** is disqualified from bearing witness. **Rava says: One who borrows** money **with interest is disqualified from bearing witness.** The Gemara asks: **But didn’t we learn** in the mishna that specifically **one who lends** money **with interest** is disqualified? The Gemara answers: The reference in the mishna is to **a loan that comes with interest,** and is teaching that all those who participate in the loan are disqualified.


###### Sanhedrin 25a:7
[Sanhedrin 25a:7](https://torahapp.org/share/book/Sanhedrin/r/25a:7)

בַּר בִּינִיתּוֹס אַסְהִידוּ בֵּיהּ תְּרֵי סָהֲדֵי. חַד אָמַר: קַמֵּי דִּידִי אוֹזֵיף בְּרִיבִּיתָא, וְחַד אָמַר: לְדִידִי אוֹזְפַן בְּרִיבִּיתָא. פַּסְלֵיהּ רָבָא לְבַר בִּינִיתּוֹס.

**William Davidson Edition - English:**
The Gemara recounts: **Two witnesses testified about bar Binittos. One said: He lent** money **with interest in my presence, and** the other **one said: He lent me** money **with interest. Rava rendered bar Binittos disqualified** from bearing witness and from serving as a judge.


###### Sanhedrin 25a:8
[Sanhedrin 25a:8](https://torahapp.org/share/book/Sanhedrin/r/25a:8)

וְהָא רָבָא הוּא דְּאָמַר: לָוָה בְּרִבִּית פָּסוּל לְעֵדוּת, וְהָוֵה לֵיהּ רָשָׁע, וְהַתּוֹרָה אָמְרָה: ״אַל תָּשֶׁת רָשָׁע עֵד״.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t Rava the one who said** that **one who borrows** money **with interest is disqualified from bearing witness? And** accordingly the latter witness **is considered a wicked man,** as by his own account he borrowed money with interest from bar Binittos, **and the Torah states: Do not place a wicked man as a witness** (see Exodus 23:1). Consequently, the testimony of that witness cannot be accepted, and bar Binittos should not have been disqualified.


###### Sanhedrin 25a:9
[Sanhedrin 25a:9](https://torahapp.org/share/book/Sanhedrin/r/25a:9)

רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא: אָדָם קָרוֹב אֵצֶל עַצְמוֹ, וְאֵין אָדָם מֵשִׂים עַצְמוֹ רָשָׁע.

**William Davidson Edition - English:**
The Gemara answers: **Rava** conforms **to his** standard line of **reasoning, as Rava says: A person is his own relative and a person cannot make himself wicked.** Consequently, the part of the testimony that relates to the witness’s own status is not accepted, while the part that relates to bar Binittos is accepted.


###### Sanhedrin 25a:10
[Sanhedrin 25a:10](https://torahapp.org/share/book/Sanhedrin/r/25a:10)

הָהוּא טַבָּחָא דְּאִישְׁתְּכַח דִּנְפַקָא טְרֵיפְתָּא מִתּוּתֵי יְדֵיהּ, פַּסְלֵיהּ רַב נַחְמָן וְעַבְּרֵיהּ. אֲזַל רַבִּי מַזְיֵהּ וְטוּפְרֵיהּ. סְבַר רַב נַחְמָן לְאַכְשׁוֹרֵיהּ.

**William Davidson Edition - English:**
There was **a certain slaughterer about whom it was discovered that** a *tereifa,* **an animal with a wound that would have caused it to die within twelve months, emerged from his possession.** In other words, he sold *tereifa* meat without informing the customers of its status. **Rav Naḥman disqualified him** from bearing witness **and removed him** from his position as a slaughterer. The slaughterer subsequently **went** and **grew his fingernails and his hair** out of remorse over his actions. **Rav Naḥman thought to deem him fit** again for bearing witness, as he clearly repented, and once someone repents for his sin, his status as a valid witness is restored.


###### Sanhedrin 25a:11
[Sanhedrin 25a:11](https://torahapp.org/share/book/Sanhedrin/r/25a:11)

אֲמַר לֵיהּ רָבָא: דִּילְמָא אִיעָרוֹמֵי קָא מַעֲרֵים?

**William Davidson Edition - English:**
**Rava said to** Rav Naḥman: **Perhaps he is employing artifice,** pretending to repent in order to be reinstated as a slaughterer.


###### Sanhedrin 25a:12
[Sanhedrin 25a:12](https://torahapp.org/share/book/Sanhedrin/r/25a:12)

אֶלָּא מַאי תַּקַּנְתֵּיהּ? כִּדְרַב אִידִי בַּר אָבִין, דְּאָמַר רַב אִידִי בַּר אָבִין: הֶחָשׁוּד עַל הַטְּרֵיפוֹת אֵין לוֹ תַּקָּנָה עַד שֶׁיֵּלֵךְ לְמָקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ וְיַחְזִיר אֲבֵידָה בְּדָבָר חָשׁוּב, אוֹ שֶׁיּוֹצִיא טְרֵיפָה מִתַּחַת יָדוֹ בְּדָבָר חָשׁוּב מִשֶּׁלּוֹ.

**William Davidson Edition - English:**
**Rather, what is his remedy?** It is **in accordance with** the statement **of Rav Idi bar Avin; as Rav Idi bar Avin says: One who is suspected of** selling ***tereifot*** to others **has no remedy** to restore his fitness to bear witness **until he goes to a locale where** they **do not recognize him and returns a lost item of substantial value** that he finds, **or removes his own *tereifa*** meat **of significant value from his possession.** These actions demonstrate that he has repented, as he is willing to lose money for a mitzva. By contrast, if he does so in a place where he is recognized his fitness in not reinstated based on these actions, as perhaps he performed them only in order to be reinstated.


###### Sanhedrin 25a:13
[Sanhedrin 25a:13](https://torahapp.org/share/book/Sanhedrin/r/25a:13)

וּמַפְרִיחֵי יוֹנִים, מַאי מַפְרִיחֵי יוֹנִים? הָכָא תַּרְגִּימוּ: ״אִי תִּקְדְּמֵיהּ יוֹנָךְ לְיוֹן״. רַבִּי חָמָא בַּר אוֹשַׁעְיָא אָמַר: ״אָרָא״.

**William Davidson Edition - English:**
§ Among the list of those who are disqualified from bearing witness the mishna teaches: **And those who fly pigeons.** The Gemara asks: **What** is meant by: **Those who fly pigeons? Here,** in Babylonia, the Sages **explained** that these are people who gamble on pigeon races, i.e., one says to another: **If your pigeon reaches** a certain destination **before my pigeon** I will give you such and such an amount of money. **Rabbi Ḥama bar Oshaya says:** It is referring to **an *ara*,** i.e., one who trains his pigeons to bring him pigeons from the property of others.


###### Sanhedrin 25a:14
[Sanhedrin 25a:14](https://torahapp.org/share/book/Sanhedrin/r/25a:14)

מַאן דְּאָמַר: ״אִי תִּקְדְּמֵיהּ יוֹנָךְ לְיוֹן״, מַאי טַעְמָא לָא אָמַר ״אָרָא״?

**William Davidson Edition - English:**
The Gemara asks: With regard to **the one who says** that it is referring to those who say: **If your pigeon reaches** a certain destination **before my pigeon** I will give you such and such an amount of money, **what is the reason** that **he does not say** that it is referring to **an *ara*?**


###### Sanhedrin 25a:15
[Sanhedrin 25a:15](https://torahapp.org/share/book/Sanhedrin/r/25a:15)

אָמַר לָךְ: ״אָרָא״ – מִפְּנֵי דַּרְכֵי שָׁלוֹם בְּעָלְמָא.

**William Davidson Edition - English:**
The Gemara answers: He could **say to you** that **an *ara*** is not considered a robber, as the pigeons that he has his pigeons bring do not actually belong to those from whom he takes them. Rather, they dwell on the property of these individuals, and it is prohibited to take them **merely due to the ways of peace.**


###### Sanhedrin 25a:16
[Sanhedrin 25a:16](https://torahapp.org/share/book/Sanhedrin/r/25a:16)

וּמַאן דְּאָמַר ״אָרָא״, מַאי טַעְמָא לָא אָמַר: ״אִי תִּקְדְּמֵיהּ יוֹנָךְ לְיוֹן״? אָמַר לָךְ: הַיְינוּ מְשַׂחֵק בְּקוּבְיָא.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **the one who says** that the mishna is referring to **an *ara*, what is the reason** that **he does not say** that it is referring to one who says: **If your pigeon reaches** a certain destination **before my pigeon** I will give you such and such an amount of money? The Gemara answers: He could **say to you** that this individual **is** the same as one who **plays with dice;** they both gamble on games of chance. This type of disqualification is already listed in the mishna.


###### Sanhedrin 25a:17
[Sanhedrin 25a:17](https://torahapp.org/share/book/Sanhedrin/r/25a:17)

וְאִידַּךְ?

**William Davidson Edition - English:**
The Gemara asks: **And** how would **the other** Sage, who maintains that the expression: Those who fly pigeons, is referring to those who gamble on racing their pigeons, respond to this claim?


###### Sanhedrin 25a:18
[Sanhedrin 25a:18](https://torahapp.org/share/book/Sanhedrin/r/25a:18)

תְּנָא תּוֹלֶה בְּדַעַת עַצְמוֹ, וּתְנָא תּוֹלֶה בְּדַעַת יוֹנוֹ.

**William Davidson Edition - English:**
The Gemara answers that it is necessary for the mishna to teach that both types of gamblers are disqualified. The mishna **taught** that one who bets on dice, **making it dependent on his own decision,** as he believes he has a method by which he will win, is disqualified, **and** the mishna **taught** that one who bets on pigeon races, **making it dependent on the decision of his pigeon,** is also disqualified.


###### Sanhedrin 25a:19
[Sanhedrin 25a:19](https://torahapp.org/share/book/Sanhedrin/r/25a:19)

וּצְרִיכָא, דְּאִי תְּנָא תּוֹלֶה בְּדַעַת עַצְמוֹ – הָתָם הוּא דְּלָא גָּמַר וּמַקְנֵי, דְּאָמַר:

**William Davidson Edition - English:**
The Gemara explains: **And** both are **necessary. As had** the mishna **taught** this *halakha* only with regard to one who bets on dice, **making it dependent on his own decision,** one might reason that **it is** specifically **there** that a gambler is considered a thief. The reason for this is **that he** presumably **does not resolve to transfer** the money if he loses; **as he says** to himself: