## Sanhedrin Daf 29a

###### Sanhedrin 29a:1
[Sanhedrin 29a:1](https://torahapp.org/share/book/Sanhedrin/r/29a:1)

קְרוֹבִים וְנִתְרַחֲקוּ הֲווֹ. אֲתוֹ לְקַמֵּיהּ לְדִינָא. אֲמַר לְהוּ: פְּסִילְנָא לְכוּ לְדִינָא.

**William Davidson Edition - English:**
**were relatives** of his **and became not related** to him, as Mar Ukva’s wife, who was their sister, died. **They came before him for judgment.** Mar Ukva **said to them: I am disqualified from adjudicating for you.**


###### Sanhedrin 29a:2
[Sanhedrin 29a:2](https://torahapp.org/share/book/Sanhedrin/r/29a:2)

אֲמַרוּ לֵיהּ: מַאי דַּעְתָּיךְ? כְּרַבִּי יְהוּדָה? אֲנַן מַיְיתִינַן אִיגַּרְתָּא מִמַּעְרְבָא דְּאֵין הֲלָכָה כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**They said to** Mar Ukva: **What is your opinion** according to which you disqualify yourself? Do you rule **in accordance with** the opinion of **Rabbi Yehuda,** that since you have children we are still relatives? **We shall bring a letter from the West,** Eretz Yisrael, **that** the ***halakha*** is **not in accordance with** the opinion of **Rabbi Yehuda.**


###### Sanhedrin 29a:3
[Sanhedrin 29a:3](https://torahapp.org/share/book/Sanhedrin/r/29a:3)

אֲמַר לְהוּ: אַטּוּ בְּקַבָּא דְקִירָא אִידְּבַקְנָא בְּכוּ? דְּלָא קָאָמֵינָא פְּסִילְנָא לְכוּ לְדִינָא, אֶלָּא מִשּׁוּם דְּלָא צָיְיתִיתוּ דִּינָא.

**William Davidson Edition - English:**
Mar Ukva **said to them: Is that to say** that **I am stuck to you with a *kav* of wax [*kira*]?** I agree **that** we are not considered relatives; **I am saying that I am disqualified from adjudicating for you only because you will not obey the verdict,** and I do not wish to participate in such judgment.


###### Sanhedrin 29a:4
[Sanhedrin 29a:4](https://torahapp.org/share/book/Sanhedrin/r/29a:4)

אוֹהֵב זֶה שׁוֹשְׁבִינוֹ וְכוּ׳.

**William Davidson Edition - English:**
§ The mishna teaches that according to Rabbi Yehuda, one who loves or one who hates one of the litigants is disqualified from bearing witness. One who **loves** one of the litigants; **this** is referring to **his groomsman.**


###### Sanhedrin 29a:5
[Sanhedrin 29a:5](https://torahapp.org/share/book/Sanhedrin/r/29a:5)

וְכַמָּה? אָמַר רַבִּי אַבָּא אָמַר רַבִּי יִרְמְיָה אָמַר רַב: כׇּל שִׁבְעַת יְמֵי הַמִּשְׁתֶּה. וְרַבָּנַן מִשְּׁמֵיהּ דְּרָבָא אָמְרִי: אֲפִילּוּ מִיּוֹם רִאשׁוֹן וְאֵילָךְ.

**William Davidson Edition - English:**
The Gemara asks: **And** for **how long** is the groomsman disqualified? **Rabbi Abba says** that **Rabbi Yirmeya says** that **Rav says:** Throughout **all of the seven days of feasting. And the Rabbis say in the name of Rava: Even from the first day** after the wedding **and onward** he is no longer disqualified; he is disqualified only on the wedding day itself.


###### Sanhedrin 29a:6
[Sanhedrin 29a:6](https://torahapp.org/share/book/Sanhedrin/r/29a:6)

הַשּׂוֹנֵא כֹּל שֶׁלֹּא דִּבֵּר כּוּ׳. תָּנוּ רַבָּנַן: ״וְהוּא לֹא אוֹיֵב לוֹ״ – יְעִידֶנּוּ, ״וְלֹא מְבַקֵּשׁ רָעָתוֹ״ – יְדִינֶנּוּ.

**William Davidson Edition - English:**
§ The mishna teaches: **One who hates** the litigant is referring to **anyone** who, out of enmity, **did not speak** with the litigant for three days. **The Sages taught** in a *baraita*: This *halakha* is derived from the verse: “And he was not his enemy, neither sought his harm” (Numbers 35:23), that one about whom it can be stated: **“And he was not his enemy,” can testify about him.** And one who **“neither sought his harm” can judge him.**


###### Sanhedrin 29a:7
[Sanhedrin 29a:7](https://torahapp.org/share/book/Sanhedrin/r/29a:7)

אַשְׁכְּחַן שׂוֹנֵא, אוֹהֵב מְנָלַן?

**William Davidson Edition - English:**
The Gemara asks: **We found** a source for the disqualification of one who **hates; from where do we** derive that one who **loves** is disqualified?


###### Sanhedrin 29a:8
[Sanhedrin 29a:8](https://torahapp.org/share/book/Sanhedrin/r/29a:8)

קָרֵי בֵּיהּ הָכִי: וְהוּא לֹא אוֹיֵב לוֹ וְלֹא אוֹהֵב לוֹ – יְעִידֶנּוּ, וְלֹא מְבַקֵּשׁ רָעָתוֹ וְלֹא טוֹבָתוֹ – יְדִינֶנּוּ.

**William Davidson Edition - English:**
The Gemara answers that one should **read into** the verse **like this:** One about whom it can be stated: **And he who was not his enemy nor one who loves him, can testify about him;** and one who **neither sought his harm nor his favor can judge him.**


###### Sanhedrin 29a:9
[Sanhedrin 29a:9](https://torahapp.org/share/book/Sanhedrin/r/29a:9)

מִידֵּי ״אוֹהֵב״ כְּתִיב? אֶלָּא סְבָרָא הוּא. אוֹיֵב – מַאי טַעְמָא? מִשּׁוּם דִּמְרַחֲקָא דַּעְתֵּיהּ. אוֹהֵב נָמֵי – מְקָרְבָא דַּעְתֵּיהּ.

**William Davidson Edition - English:**
The Gemara asks: **Is: One who loves, written** in the verse? How can the verse be read in this manner? **Rather,** the extension of the disqualification to one who loves him as well **is** based on **logical reasoning: What is the reason an enemy** is disqualified from bearing witness? It is **because he feels a sense of aversion** toward that individual and might testify falsely against him. A similar logic can be employed with regard to one who **loves, as well: He feels a sense of affinity** toward that individual, and might testify falsely on his behalf.


###### Sanhedrin 29a:10
[Sanhedrin 29a:10](https://torahapp.org/share/book/Sanhedrin/r/29a:10)

וְרַבָּנַן, הַאי ״לֹא אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ״ מַאי דָּרְשִׁי בֵּיהּ?

**William Davidson Edition - English:**
The Gemara asks: **And what do the Rabbis,** who do not agree with Rabbi Yehuda, **derive from this** verse: **“And he was not his enemy, neither sought his harm”?**


###### Sanhedrin 29a:11
[Sanhedrin 29a:11](https://torahapp.org/share/book/Sanhedrin/r/29a:11)

חַד לְדַיָּין.

**William Davidson Edition - English:**
The Gemara answers: **One** part of the verse is necessary **for** the *halakha* that **a judge** who loves or hates one of the litigants is disqualified. The Rabbis agree with this *halakha*, as such a judge is naturally inclined to favor one of the litigants.


###### Sanhedrin 29a:12
[Sanhedrin 29a:12](https://torahapp.org/share/book/Sanhedrin/r/29a:12)

אִידַּךְ, כִּדְתַנְיָא: אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, ״וְהוּא לֹא אוֹיֵב לוֹ וְלֹא מְבַקֵּשׁ רָעָתוֹ״ – מִכָּאן לִשְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁשּׂוֹנְאִין זֶה אֶת זֶה, שֶׁאֵין יוֹשְׁבִין בַּדִּין כְּאֶחָד.

**William Davidson Edition - English:**
**The other** part of the verse is interpreted **in accordance with that which is taught** in a *baraita*: **Rabbi Yosei, son of Rabbi Yehuda, says:** With regard to the verse **“And he was not his enemy, neither sought his harm,”** it is derived **from here that two Torah scholars who hate each other cannot sit in judgment** together **as one.** Because of their hatred they will come to contradict each other’s rulings unjustly.


###### Sanhedrin 29a:13
[Sanhedrin 29a:13](https://torahapp.org/share/book/Sanhedrin/r/29a:13)

**מַתְנִי׳** כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים? הָיוּ מַכְנִיסִין אוֹתָן לַחֶדֶר, וּמְאַיְּימִין עֲלֵיהֶן, וּמוֹצִיאִין אֶת כׇּל הָאָדָם לַחוּץ, וּמְשַׁיְּירִין אֶת הַגָּדוֹל שֶׁבָּהֶן.

**William Davidson Edition - English:**
**MISHNA:** **How do** the judges **examine the witnesses? They bring them into a room** in the courthouse **and intimidate them** so that they will speak only the truth. **And they take all the people,** other than the judges, **outside** so that they should not tell the other witnesses the questions the judges ask and the answers the first witness gives, **and they leave** only **the eldest of** the witnesses to testify first.


###### Sanhedrin 29a:14
[Sanhedrin 29a:14](https://torahapp.org/share/book/Sanhedrin/r/29a:14)

וְאוֹמְרִים לוֹ: אֱמוֹר הֵיאַךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּיב לָזֶה? אִם אָמַר: ״הוּא אָמַר לִי שֶׁאֲנִי חַיָּיב לוֹ״, ״אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּיב לוֹ״ – לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר: ״בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּיב לוֹ מָאתַיִם זוּז״.

**William Davidson Edition - English:**
**And they say to him: Say how** exactly **you know that this** litigant **owes money to that** litigant, as the plaintiff claims. **If he said:** The defendant **said to me:** It is true **that I owe** the plaintiff, or if he says: **So-and-so said to me that** the defendant **owes** the plaintiff, the witness **has said nothing** and his testimony is disregarded. It is not valid testimony **unless he says:** The defendant **admitted in our presence to** the plaintiff **that he owes him,** e.g., **two hundred dinars.** By admitting to the debt in the presence of witnesses he renders himself liable to pay the amount that he mentioned.


###### Sanhedrin 29a:15
[Sanhedrin 29a:15](https://torahapp.org/share/book/Sanhedrin/r/29a:15)

וְאַחַר כָּךְ מַכְנִיסִין אֶת הַשֵּׁנִי, וּבוֹדְקִין אוֹתוֹ. אִם נִמְצְאוּ דִּבְרֵיהֶן מְכוּוָּנִין, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר.

**William Davidson Edition - English:**
**And afterward they bring in the second** witness **and examine him** in the same manner. **If their statements are found to be congruent** the judges then **discuss the matter.**


###### Sanhedrin 29a:16
[Sanhedrin 29a:16](https://torahapp.org/share/book/Sanhedrin/r/29a:16)

שְׁנַיִם אוֹמְרִים: זַכַּאי, וְאֶחָד אוֹמֵר: חַיָּיב – זַכַּאי. שְׁנַיִם אוֹמְרִים: חַיָּיב, וְאֶחָד אוֹמֵר: זַכַּאי – חַיָּיב. אֶחָד אוֹמֵר: חַיָּיב, וְאֶחָד אוֹמֵר: זַכַּאי, אֲפִילּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּיבִין וְאֶחָד אוֹמֵר: אֵינִי יוֹדֵעַ – יוֹסִיפוּ הַדַּיָּינִין.

**William Davidson Edition - English:**
If the opinions of the judges are divided, as **two** judges **say** that the defendant is **exempt** from payment **and one says** he is **liable** to pay, he is **exempt.** If **two say** he is **liable and one says** he is **exempt,** he is **liable.** If **one says** he is **liable and one says** he is **exempt,** or **even** if **two** of the judges **deem** him **exempt or two** of them **deem** him **liable, and** the other **one says: I do not know,** the court **must add** more **judges** and then rule in accordance with the majority opinion. This is because the one who abstains is considered as though he is not a member of the court.


###### Sanhedrin 29a:17
[Sanhedrin 29a:17](https://torahapp.org/share/book/Sanhedrin/r/29a:17)

גָּמְרוּ אֶת הַדָּבָר, הָיוּ מַכְנִיסִין אוֹתָן. הַגָּדוֹל שֶׁבַּדַּיָּינִין אוֹמֵר: אִישׁ פְּלוֹנִי, אַתָּה זַכַּאי. אִישׁ פְּלוֹנִי, אַתָּה חַיָּיב.

**William Davidson Edition - English:**
After the judges **finish the matter** and reach a decision, **they bring in** the litigants. **The greatest of the judges says: So-and-so, you are exempt** from paying; or: **So-and-so, you are liable** to pay.


###### Sanhedrin 29a:18
[Sanhedrin 29a:18](https://torahapp.org/share/book/Sanhedrin/r/29a:18)

וּמִנַּיִין לִכְשֶׁיֵּצֵא, לֹא יֹאמַר: אֲנִי מְזַכֶּה וַחֲבֵירַיי מְחַיְּיבִים, אֲבָל מָה אֶעֱשֶׂה שֶׁחֲבֵירַיי רַבּוּ עָלַי? עַל זֶה נֶאֱמַר: ״לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ״, וְאוֹמֵר: ״הוֹלֵךְ רָכִיל מְגַלֶּה סּוֹד״.

**William Davidson Edition - English:**
**And from where** is it derived that **when** the judge **leaves** the courtroom **he may not say: I deemed** you **exempt and my colleagues deemed** you **liable, but what can I do, as my colleagues outnumbered me** and consequently you were deemed liable? **About this it is stated: “You shall not go as a talebearer among your people”** (Leviticus 19:16), **and it says: “One who goes about as a talebearer reveals secrets,** but one who is of a faithful spirit conceals a matter” (Proverbs 11:13).


###### Sanhedrin 29a:19
[Sanhedrin 29a:19](https://torahapp.org/share/book/Sanhedrin/r/29a:19)

**גְּמָ׳** הֵיכִי אָמְרִינַן לְהוּ? אָמַר רַב יְהוּדָה: הָכִי אָמְרִינַן לְהוּ, ״נְשִׂיאִים וְרוּחַ וְגֶשֶׁם אָיִן אִישׁ מִתְהַלֵּל בְּמַתַּת שָׁקֶר״.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that the judges intimidate the witnesses. The Gemara asks: **What do we say to them? Rav Yehuda says** that **this** is what **we say to them:** It is stated: **“As clouds and wind without rain, so is he who boasts himself of a false gift”** (Proverbs 25:14). In other words, there will be no rain and no blessing from your deeds if you lie.


###### Sanhedrin 29a:20
[Sanhedrin 29a:20](https://torahapp.org/share/book/Sanhedrin/r/29a:20)

אֲמַר לֵיהּ רָבָא, יָכְלִי לְמֵימַר: שַׁב שְׁנֵי הֲוָה כַּפְנָא, וְאַבָּבָא אוּמָּנָא לָא חֲלֵיף.

**William Davidson Edition - English:**
**Rava said to him:** If so, false witnesses **can say** to themselves that they do not have to worry about this punishment, according to the folk saying: **Seven years there was a famine, but over the craftsman’s door it did not pass.** If the witnesses are not farmers, they do not need to worry over lack of rain. Consequently, they will disregard this concern.


###### Sanhedrin 29a:21
[Sanhedrin 29a:21](https://torahapp.org/share/book/Sanhedrin/r/29a:21)

אֶלָּא אָמַר רָבָא, אָמְרִינַן לְהוּ: ״מֵפִיץ וְחֶרֶב וְחֵץ שָׁנוּן אִישׁ עֹנֶה בְרֵעֵהוּ עֵד שָׁקֶר״.

**William Davidson Edition - English:**
**Rather, Rava said** that **we say** this verse **to them: “As a hammer, and a sword, and a sharp arrow, so is a man who bears false witness against his neighbor”** (Proverbs 25:18), meaning that a false witness will die prematurely.


###### Sanhedrin 29a:22
[Sanhedrin 29a:22](https://torahapp.org/share/book/Sanhedrin/r/29a:22)

אֲמַר לֵיהּ רַב אָשֵׁי, יָכְלִי לְמֵימַר: שַׁב שְׁנֵי הֲוָה מוֹתָנָא, וְאִינִישׁ בְּלָא שְׁנֵיהּ לָא שְׁכֵיב.

**William Davidson Edition - English:**
**Rav Ashi said to him:** Here too, false witnesses **can say** to themselves a folk saying: **Seven years there was a pestilence, but a man** who has **not** reached **his years did not die;** everyone dies at his predestined time. Therefore, they will disregard this concern as well.


###### Sanhedrin 29a:23
[Sanhedrin 29a:23](https://torahapp.org/share/book/Sanhedrin/r/29a:23)

אֶלָּא אָמַר רַב אָשֵׁי: אָמַר לִי נָתָן בַּר מָר זוּטְרָא, אָמְרִינַן לְהוּ: סָהֲדֵי שַׁקָּרֵי אַאוֹגְרַיְיהוּ זִילִי, דִּכְתִיב: ״וְהוֹשִׁיבוּ שְׁנַיִם אֲנָשִׁים בְּנֵי בְלִיַּעַל נֶגְדּוֹ וִיעִדֻהוּ לֵאמֹר בֵּרַכְתָּ אֱלֹהִים וָמֶלֶךְ״.

**William Davidson Edition - English:**
The Gemara presents another suggestion: **Rather, Rav Ashi said: Natan bar Mar Zutra said to me** that **we say to them** that **false witnesses are belittled** even **by those who hire them,** and all the more so by others; **as it is written** that Jezebel said when she ordered witnesses to be hired to testify against Naboth: **“And set two men, base fellows, before him, and let them bear witness against him, saying: You cursed God and the king”** (I Kings 21:10). Even Jezebel, who gave the orders to hire them, called them “base fellows.”


###### Sanhedrin 29a:24
[Sanhedrin 29a:24](https://torahapp.org/share/book/Sanhedrin/r/29a:24)

אִם אָמַר ״הוּא אָמַר לִי כּוּ׳״. עַד שֶׁיֹּאמְרוּ: ״בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּיב לוֹ מָאתַיִם זוּז״.

**William Davidson Edition - English:**
§ The mishna teaches that **if** the witness **said:** The defendant **said to me:** It is true that I owe him, his testimony is disregarded **unless he says:** The defendant **admitted in our presence to** the plaintiff **that he owes him two hundred dinars.**


###### Sanhedrin 29a:25
[Sanhedrin 29a:25](https://torahapp.org/share/book/Sanhedrin/r/29a:25)

מְסַיַּיע לֵיהּ לְרַב יְהוּדָה, דְּאָמַר רַב יְהוּדָה אָמַר רַב: צָרִיךְ שֶׁיֹּאמַר ״אַתֶּם עֵדַיי״.

**William Davidson Edition - English:**
The Gemara comments: **This supports** the opinion of **Rav Yehuda, as Rav Yehuda says** that **Rav says:** The debtor **needs to say** to the witnesses to the loan or in his admission that he owes the creditor: **You are my witnesses.** Otherwise, their testimony is not valid.


###### Sanhedrin 29a:26
[Sanhedrin 29a:26](https://torahapp.org/share/book/Sanhedrin/r/29a:26)

אִיתְּמַר נָמֵי: אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: ״מָנֶה לִי בְּיָדֶךָ״, אָמַר לוֹ: ״הֵן״. לְמָחָר אָמַר לוֹ: ״תְּנֵהוּ לִי״, אָמַר: ״מְשַׁטֶּה אֲנִי בָּךְ״ – פָּטוּר.

**William Davidson Edition - English:**
**It was also stated** that **Rabbi Ḥiyya bar Abba says** that **Rabbi Yoḥanan says:** If one said to another: **I** have **one hundred dinars in your possession,** i.e., you owe me one hundred dinars, and the other **said to him: Yes,** and **the next day** the claimant **said to him: Give it to me,** if the other then **said** to him: **I was teasing you,** i.e., I did not mean it seriously when I said that I owed it to you, the respondent is **exempt.**


###### Sanhedrin 29a:27
[Sanhedrin 29a:27](https://torahapp.org/share/book/Sanhedrin/r/29a:27)

תַּנְיָא נָמֵי הָכִי: ״מָנֶה לִי בְּיָדֶךָ״, אָמַר לוֹ ״הֵן״. לְמָחָר אָמַר לוֹ ״תְּנֵהוּ לִי״, אָמַר לוֹ ״מְשַׁטֶּה אֲנִי בָּךְ״ – פָּטוּר.

**William Davidson Edition - English:**
**This is also taught** in a *baraita*: If one said to another: **I** have **one hundred dinars in your possession,** and the other **said to him: Yes,** and **the next day** the claimant **said to him: Give it to me,** if the other then **said to him: I was teasing you,** the respondent is **exempt.**


###### Sanhedrin 29a:28
[Sanhedrin 29a:28](https://torahapp.org/share/book/Sanhedrin/r/29a:28)

וְלֹא עוֹד, אֶלָּא אֲפִילּוּ הִכְמִין לוֹ עֵדִים אֲחוֹרֵי גָּדֵר, וְאָמַר לוֹ: ״מָנֶה לִי בְּיָדֶךָ״, אָמַר לוֹ: ״הֵן״. ״רְצוֹנְךָ שֶׁתּוֹדֶה בִּפְנֵי פְּלוֹנִי וּפְלוֹנִי?״ אָמַר לוֹ: ״מִתְיָירֵא אֲנִי שֶׁמָּא תִּכְפֵּינִי לְדִין״. לְמָחָר אָמַר לוֹ: ״תְּנֵיהוּ לִי״, אָמַר לוֹ: ״מְשַׁטֶּה אֲנִי בָּךְ״ – פָּטוּר.

**William Davidson Edition - English:**
**And moreover,** the respondent is exempt **even** in a case where the claimant **hid witnesses for** the respondent **behind a fence** so that the respondent would not see them, **and said to him: I** have **one hundred dinars in your possession,** and the respondent **said to him: Yes,** and the claimant then said to him: **Do you wish to admit** the debt **in the presence of so-and-so and so-and-so?** And the respondent **said to him: I am afraid** to do so, **lest you compel me to** go to **judgment,** where, based on their testimony, you will be given the right to forcibly take the money from me whenever you want. But between you and me, I admit that I owe you. And **the next day** the claimant **said to him: Give me** the one hundred dinars that you admitted to owing me, and the respondent **said to him: I was teasing you.** The respondent is **exempt** because he can claim that he stated his admission only to appease the claimant temporarily, and did not mean to actually admit to owing the money, as he did not know that there were witnesses present.


###### Sanhedrin 29a:29
[Sanhedrin 29a:29](https://torahapp.org/share/book/Sanhedrin/r/29a:29)

וְאֵין טוֹעֲנִין לַמֵּסִית.

**William Davidson Edition - English:**
**But** the judges **do not advance a claim on behalf of an inciter,** i.e., one who is accused of inciting others to idol worship.


###### Sanhedrin 29a:30
[Sanhedrin 29a:30](https://torahapp.org/share/book/Sanhedrin/r/29a:30)

מֵסִית? מַאן דְּכַר שְׁמֵיהּ! חַסּוֹרֵי מִיחַסְּרָא וְהָכִי קָתָנֵי: אִם לֹא טָעַן, אֵין טוֹעֲנִין לוֹ. וּבְדִינֵי נְפָשׁוֹת, אַף עַל גַּב דְּלָא טָעַן, טוֹעֲנִין לוֹ. וְאֵין טוֹעֲנִין לַמֵּסִית.

**William Davidson Edition - English:**
The Gemara asks: **An inciter? Who mentioned anything about it?** This matter was not discussed in the *baraita*. The Gemara answers: The *baraita* **is incomplete, and this is what it is teaching: If** the defendant **did not advance a claim** that he was teasing the plaintiff, the judges **do not advance** this **claim for him.** Apparently, he stated his admission seriously. **But in** cases of **capital law, even if** the defendant **did not advance** any **claim** on his own behalf, the judges **advance a claim on his behalf. But** the judges **do not advance claims on behalf of an inciter.**


###### Sanhedrin 29a:31
[Sanhedrin 29a:31](https://torahapp.org/share/book/Sanhedrin/r/29a:31)

מַאי שְׁנָא מֵסִית? אָמַר רַבִּי חָמָא בַּר חֲנִינָא: מִפִּירְקֵיהּ דְּרַבִּי חִיָּיא בַּר אַבָּא שְׁמִיעַ לִי, שָׁאנֵי מֵסִית דְּרַחֲמָנָא אָמַר: ״לֹא תַחְמֹל וְלֹא תְכַסֶּה עָלָיו״.

**William Davidson Edition - English:**
The Gemara asks: **What is different** about **an inciter,** that the court does not seek to deem him innocent? **Rabbi Ḥama bar Ḥanina says: I heard at the lecture of Rabbi Ḥiyya bar Abba** that **an inciter is different, as the Merciful One states** concerning him: **“Neither shall you spare, neither shall you conceal him”** (Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent.


###### Sanhedrin 29a:32
[Sanhedrin 29a:32](https://torahapp.org/share/book/Sanhedrin/r/29a:32)

אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹנָתָן: מִנַּיִין שֶׁאֵין טוֹעֲנִין לַמֵּסִית? מִנָּחָשׁ הַקַּדְמוֹנִי. דְּאָמַר רַבִּי שִׂמְלַאי: הַרְבֵּה טְעָנוֹת הָיָה לוֹ לַנָּחָשׁ לִטְעוֹן, וְלֹא טָעַן. וּמִפְּנֵי מָה לֹא טָעַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא? לְפִי שֶׁלֹּא טָעַן הוּא.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥman says** that **Rabbi Yonatan says: From where** is it derived **that** the judges **do not advance a claim on behalf of an inciter?** It is derived **from** the incident of **the primordial snake** who tempted Eve; he was the first inciter. **As Rabbi Simlai says: The snake could have advanced many claims** on its own behalf, **but it did not claim** them. **And for what** reason **did the Holy One, Blessed be He, not advance** these **claims for it,** deeming the snake exempt from punishment? **Because** the snake **did not advance** these **claims itself.**


###### Sanhedrin 29a:33
[Sanhedrin 29a:33](https://torahapp.org/share/book/Sanhedrin/r/29a:33)

מַאי הֲוָה לֵיהּ לְמֵימַר? דִּבְרֵי הָרַב וְדִבְרֵי תַּלְמִיד – דִּבְרֵי מִי שׁוֹמְעִין? דִּבְרֵי הָרַב שׁוֹמְעִין.

**William Davidson Edition - English:**
The Gemara asks: **What could he have said?** The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between **the statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher.** Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake.


###### Sanhedrin 29a:34
[Sanhedrin 29a:34](https://torahapp.org/share/book/Sanhedrin/r/29a:34)

אָמַר חִזְקִיָּה: מִנַּיִין שֶׁכׇּל הַמּוֹסִיף גּוֹרֵעַ? שֶׁנֶּאֱמַר: ״אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ״.

**William Davidson Edition - English:**
**Ḥizkiyya says: From where** is it derived **that anyone who adds, subtracts?** It is derived from a verse, **as it is stated** that Eve said: **“God has said: You shall not eat of it, neither shall you touch it”** (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well.


###### Sanhedrin 29a:35
[Sanhedrin 29a:35](https://torahapp.org/share/book/Sanhedrin/r/29a:35)

רַב מְשַׁרְשְׁיָא אָמַר, מֵהָכָא: ״אַמָּתַיִם וָחֵצִי אׇרְכּוֹ״.

**William Davidson Edition - English:**
**Rav Mesharshiyya says** that the idea that one who adds, subtracts can also be proven **from here: “Two cubits [*amatayim*] and a half shall be its length”** (Exodus 25:10). Without the letter *alef* at the beginning of the word *amatayim*, it would be read *matayim*, which would mean two hundred cubits. The addition of the *alef* therefore reduces this term to only two cubits.


###### Sanhedrin 29a:36
[Sanhedrin 29a:36](https://torahapp.org/share/book/Sanhedrin/r/29a:36)

רַב אָשֵׁי אָמַר: ״עַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת״.

**William Davidson Edition - English:**
**Rav Ashi says** another example: In the verse: **“Eleven [*ashtei esrei*] curtains”** (Exodus 26:7), without the letter *ayin* at the beginning of the phrase it would read *shtei esrei*, twelve. Therefore, the additional letter *ayin* reduces the amount from twelve to eleven.


###### Sanhedrin 29a:37
[Sanhedrin 29a:37](https://torahapp.org/share/book/Sanhedrin/r/29a:37)

אָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא דְּאָמַר ״מְשַׁטֶּה אֲנִי בָּךְ״, אֲבָל אָמַר

**William Davidson Edition - English:**
**Abaye says:** With regard to the case of one who denies a debt to which he admitted in the presence of hidden witnesses, the Sages **taught** that he is exempt **only** in a case **where he says: I was teasing you. But** if **he says:**