## Sanhedrin Daf 43a

###### Sanhedrin 43a:1
[Sanhedrin 43a:1](https://torahapp.org/share/book/Sanhedrin/r/43a:1)

״וּבְנֵי יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה״.

**William Davidson Edition - English:**
**“And the children of Israel did as the Lord commanded Moses.”**


###### Sanhedrin 43a:2
[Sanhedrin 43a:2](https://torahapp.org/share/book/Sanhedrin/r/43a:2)

אֶלָּא מֵעַתָּה: ״וַיִּרְגְּמוּ אֹתוֹ אָבֶן״ מַאי עָבְדִי לֵיהּ? הָהוּא מִבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״וַיִּרְגְּמוּ אֹתוֹ בָּאָבֶן״ – ״אֹתוֹ״ וְלֹא בִּכְסוּתוֹ, ״אָבֶן״ שֶׁאִם מֵת בְּאֶבֶן אַחַת יָצָא.

**William Davidson Edition - English:**
The Gemara asks: **If that is so, what do they do with** the words in the verse: **“And they stoned him with a stone”?** These words appear to be superfluous, as even without them we would know that God’s instructions to stone the blasphemer were implemented. What then do they serve to teach? The Gemara answers: **That** phrase is **necessary for that which is taught** in a *baraita*: The verse states: **“And they stoned him with a stone.”** The word **“him”** teaches that they stoned him alone, while he was naked, **but not** while he was **in his clothing.** The verse uses the singular term **“stone [*aven*]”** rather than the plural term stones [*avanim*] to teach **that if** the condemned man **died** after being struck **with one stone,** the court has **fulfilled** its obligation.


###### Sanhedrin 43a:3
[Sanhedrin 43a:3](https://torahapp.org/share/book/Sanhedrin/r/43a:3)

וְאִצְטְרִיךְ לְמִיכְתַּב ״אָבֶן״, וְאִיצְטְרִיךְ לְמִיכְתַּב ״אֲבָנִים״. דְּאִי כְּתַב רַחֲמָנָא ״אָבֶן״, הֲוָה אָמֵינָא: הֵיכָא דְּלָא מֵת בַּחֲדָא, לָא נַיְתֵי אַחֲרִיתִי וְנִיקְטְלֵיהּ. כְּתַב רַחֲמָנָא ״אֲבָנִים״. וְאִי כְּתַב רַחֲמָנָא ״אֲבָנִים״, הֲוָה אָמֵינָא: מֵעִיקָּרָא נַיְיתֵי תַּרְתֵּי. כְּתַב רַחֲמָנָא ״אָבֶן״.

**William Davidson Edition - English:**
The Gemara notes: **And** it **was necessary to write** with regard to the blasphemer that “they stoned him with **a stone,”** in the singular, **and** it **was necessary to write** with regard to the man who gathered sticks on Shabbat that “they stoned him with **stones”** (Numbers 15:36), in the plural. **As, had the Merciful One written** only **“stone,” I would say** that **where** the condemned man **did not die** after being struck **with one** stone, **they do not bring other** stones **and kill him** with them. Therefore, **the Merciful One writes “stones.” And had the Merciful One written** only **“stones,” I would say** that **from the outset they should bring two** or more stones. Therefore, **the Merciful One writes “stone.”**


###### Sanhedrin 43a:4
[Sanhedrin 43a:4](https://torahapp.org/share/book/Sanhedrin/r/43a:4)

וְהָא הַאי תַּנָּא ״נֶאֱמַר״ קָאָמַר? ״אִילּוּ לֹא נֶאֱמַר״ קָאָמַר, וְהָכִי קָאָמַר: אִילּוּ לֹא נֶאֱמַר קְרָא, הָיִיתִי אוֹמֵר גְּזֵירָה שָׁוָה. עַכְשָׁיו שֶׁנֶּאֱמַר קְרָא, גְּזֵירָה שָׁוָה לָא צְרִיךְ.

**William Davidson Edition - English:**
The Gemara raises an objection to Rav Pappa’s derivation: **But this *tanna*** of the *baraita* cited above **said: It is stated** here and it is stated elsewhere, thereby basing his derivation on a verbal analogy between the verse concerning the blasphemer and the verse concerning the bulls brought as sin-offerings that are burned. How, then, can Rav Pappa, an *amora*, disagree and derive the *halakha* directly from the verse dealing with the blasphemer? The Gemara answers: According to Rav Pappa, the *tanna* of the *baraita* **said: Had it not been stated, and this** is what he **is saying: Had a verse not been stated** from which it can be directly derived that the condemned man is stoned outside all three camps, **I would have said** that this can be learned by way of **a verbal analogy.** But **now that** such **a verse has been stated,** the **verbal analogy is not needed.**


###### Sanhedrin 43a:5
[Sanhedrin 43a:5](https://torahapp.org/share/book/Sanhedrin/r/43a:5)

רַב אָשֵׁי אָמַר: מֹשֶׁה הֵיכָא הֲוָה יָתֵיב? בְּמַחֲנֵה לְוִיָּיה. וַאֲמַר לֵיהּ רַחֲמָנָא: ״הוֹצֵא אֶת הַמְקַלֵּל״ – חוּץ לְמַחֲנֵה לְוִיָּיה. ״אֶל מִחוּץ לַמַּחֲנֶה״ – חוּץ לְמַחֲנֵה יִשְׂרָאֵל. ״וַיּוֹצִיאוּ אֶת הַמְקַלֵּל״ – לַעֲשִׂיָּיה.

**William Davidson Edition - English:**
**Rav Ashi said:** The location of the place of stoning can be directly derived from the verse discussing the blasphemer but in a slightly different manner. **Where was Moses sitting** when the matter of the blasphemer was brought before him? **In the Levite camp. And the Merciful One said to him: “Take out him who has cursed”** (Leviticus 24:14), indicating that he should be taken **outside the Levite camp** into the Israelite camp. And God continued in that verse: **“Outside the camp,”** which is an additional command that he should be removed even further, to **outside the Israelite camp.** And the later verse, which says: **“And they brought him that had cursed** out of the camp…and the children of Israel did as the Lord commanded Moses” (Leviticus 24:23), teaches us **about the implementation** of God’s instructions, i.e., that the children of Israel did in fact carry out His command.


###### Sanhedrin 43a:6
[Sanhedrin 43a:6](https://torahapp.org/share/book/Sanhedrin/r/43a:6)

עֲשִׂיָּיה בְּהֶדְיָא כְּתִיב בְּהוּ: ״וּבְנֵי יִשְׂרָאֵל עָשׂוּ כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה״. הָהוּא מִיבְּעֵי לֵיהּ, חַד לִסְמִיכָה וְחַד לִדְחִיָּיה.

**William Davidson Edition - English:**
The Gemara raises an objection: **The implementation** of God’s instructions is **written explicitly in this** context, as it is stated in the continuation of the verse: **“And the children of Israel did as the Lord commanded Moses.”** The Gemara answers: **That** verse **is necessary** to teach us that not only was the condemned man taken outside the three camps and stoned, but the rest of God’s instructions were also fulfilled. These instructions relate **to the placing** of the witnesses’ **hands** upon the head of the condemned man, as it is stated: “And let all that heard him place their hands upon his head” (Leviticus 24:14), **and to the** witnesses’ **pushing** of the condemned man from a platform the height of two stories.


###### Sanhedrin 43a:7
[Sanhedrin 43a:7](https://torahapp.org/share/book/Sanhedrin/r/43a:7)

אֲמַרוּ לֵיהּ רַבָּנַן לְרַב אָשֵׁי: לְדִידָךְ, כֹּל הָנֵי ״הוֹצִיא״ דִּכְתִיבִי בְּפָרִים הַנִּשְׂרָפִים, מַאי דָּרְשַׁתְּ בְּהוּ? קַשְׁיָא.

**William Davidson Edition - English:**
**The Sages said to Rav Ashi: According to you,** that the expression “take out” by itself means outside the camp, and “outside the camp” means outside an additional camp, **what do you learn from all those** instances of **“take out” that are written with regard to the bulls** brought as sin-offerings **that are burned?** According to your explanation, there are many superfluous phrases in the verses. The Gemara comments: Indeed, this is **difficult** with regard to the opinion of Rav Ashi.


###### Sanhedrin 43a:8
[Sanhedrin 43a:8](https://torahapp.org/share/book/Sanhedrin/r/43a:8)

אֶחָד עוֹמֵד כּוּ׳. אָמַר רַב הוּנָא: פְּשִׁיטָא לִי, אֶחָד אֶבֶן שֶׁנִּסְקָל בָּהּ, וְאֶחָד עֵץ שֶׁנִּתְלֶה בּוֹ, וְאֶחָד סַיִיף שֶׁנֶּהֱרָג בּוֹ, וְאֶחָד סוּדָר שֶׁנֶּחְנָק בּוֹ – כּוּלָּן מִשֶּׁל צִבּוּר. מַאי טַעְמָא? דְּמִדִּידֵיהּ לָא אָמְרִינַן לֵיהּ: ״זִיל וְלֵיתֵיהּ וְלִיקְטוֹל נַפְשֵׁיהּ״.

**William Davidson Edition - English:**
§ The mishna teaches that **one** man **stands** at the entrance to the court, with cloths in his hand, ready to signal to the court agents leading the condemned man to his execution that some doubt has been raised with respect to the latter’s guilt. **Rav Huna says:** It is **obvious to me** that **the stone with which** the condemned man **is stoned and the tree on which** his corpse **is hung** after his execution, **or the sword with which he is killed, or the scarf with which he is strangled, all of these** come **from** the property of **the community. What is the reason** for this? **We do not tell** the condemned man to **go and bring** these items **from his own** property **and** effectively **kill himself.**


###### Sanhedrin 43a:9
[Sanhedrin 43a:9](https://torahapp.org/share/book/Sanhedrin/r/43a:9)

בָּעֵי רַב הוּנָא: סוּדָר שֶׁמְּנִיפִין בּוֹ, וְסוּס שֶׁרָץ וּמַעֲמִידָן – מִשֶּׁל מִי הוּא? כֵּיוָן דְּהַצָּלָה דִּידֵיהּ, מִדִּידֵיהּ הוּא? אוֹ דִילְמָא, כֵּיוָן דְּבֵי דִּינָא מְחַיְּיבִין לְמֶעְבַּד לֵיהּ הַצָּלָה, מִדִּידְהוּ?

**William Davidson Edition - English:**
**Rav Huna raised** a dilemma: With regard to **the cloth that is waved and the horse that races** off after the court agents **to stop** the latter from carrying out the execution, **from whose** property **do they come,** that of the condemned man or that of the community? The Gemara explains the two sides of the dilemma: **Since** they are needed to **save** the man being led to his execution, these items should be taken **from his** property. **Or perhaps, since the court is obligated to** take all possible measures to **save him** from death, they should be taken **from them,** i.e., the community.


###### Sanhedrin 43a:10
[Sanhedrin 43a:10](https://torahapp.org/share/book/Sanhedrin/r/43a:10)

וְתוּ, הָא דְּאָמַר רַב חִיָּיא בַּר רַב אָשֵׁי אָמַר רַב חִסְדָּא: הַיּוֹצֵא לֵיהָרֵג מַשְׁקִין אוֹתוֹ קוֹרֶט שֶׁל לְבוֹנָה בְּכוֹס שֶׁל יַיִן כְּדֵי שֶׁתִּטָּרֵף דַּעְתּוֹ, שֶׁנֶּאֱמַר: ״תְּנוּ שֵׁכָר לְאוֹבֵד וְיַיִן לְמָרֵי נָפֶשׁ״. וְתַנְיָא: נָשִׁים יְקָרוֹת שֶׁבִּירוּשָׁלַיִם הָיוּ מִתְנַדְּבוֹת וּמְבִיאוֹת אוֹתָן. לֹא הִתְנַדְּבוּ נָשִׁים יְקָרוֹת, מִשֶּׁל מִי? הָא וַדַּאי מִסְתַּבְּרָא מִשֶּׁל צִבּוּר, כֵּיוָן דִּכְתִיב ״תְּנוּ״ – מִדִּידְהוּ.

**William Davidson Edition - English:**
**And furthermore,** another question is raised along similar lines: With regard to **that which Rav Ḥiyya bar Ashi says** that **Rav Ḥisda says:** The court **gives one who is being led out to be killed a grain [*koret*] of frankincense in a cup of wine in order to confuse his mind** and thereby minimize his suffering from the fear of his impending death, **as it is stated: “Give strong drink to him that is ready to perish, and wine to the bitter in soul”** (Proverbs 31:6). **And it is taught** in a *baraita*: **The prominent women of Jerusalem would donate** this drink **and bring** it to those being led out to be killed. The question is: If **these prominent women did not donate** this drink, **from whom** is it taken? The Gemara answers: With regard to **this** question, it **is certainly reasonable** that this drink should be taken **from the community, as it is written: “Give [*tenu*]** strong drink,” in the plural, indicating that it should come **from them,** the community.


###### Sanhedrin 43a:11
[Sanhedrin 43a:11](https://torahapp.org/share/book/Sanhedrin/r/43a:11)

בְּעָא מִינֵּיהּ רַב אַחָא בַּר הוּנָא מֵרַב שֵׁשֶׁת: אָמַר אֶחָד מִן הַתַּלְמִידִים ״יֵשׁ לִי לְלַמֵּד עָלָיו זְכוּת״, וְנִשְׁתַּתֵּק, מַהוּ? מְנַפַּח רַב שֵׁשֶׁת בִּידֵיהּ. נִשְׁתַּתֵּק? אֲפִילּוּ אֶחָד בְּסוֹף הָעוֹלָם נָמֵי! הָתָם לָא קָאָמַר, הָכָא קָאָמַר. מַאי?

**William Davidson Edition - English:**
§ **Rav Aḥa bar Huna asked Rav Sheshet:** If **one of the students** sitting before the judges **said: I can teach** a reason to **acquit him, and he became mute** and cannot explain himself, **what is** the *halakha* in such a case? Does the court take heed of his words, or do they disregard him? **Rav Sheshet waved his hands** in scorn and said: If the student **became mute,** the court certainly does not pay attention to him, as were the court to concern themselves with what he said, they would have to be concerned **even** that perhaps there is **someone at the end of the world** who can propose an argument in the condemned man’s favor. The Gemara rejects this argument: The cases are not similar. **There, no one said** that he had a reason to acquit the condemned man. **Here,** the student already **said** that he had a reason to acquit the condemned man. The question, therefore, is appropriate. **What** is the *halakha* in such a case?


###### Sanhedrin 43a:12
[Sanhedrin 43a:12](https://torahapp.org/share/book/Sanhedrin/r/43a:12)

תָּא שְׁמַע, דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא: אֶחָד מִן הַתַּלְמִידִים שֶׁזִּיכָּה וָמֵת, רוֹאִין אוֹתוֹ כְּאִילּוּ חַי וְעוֹמֵד בִּמְקוֹמוֹ. זִיכָּה – אִין, לֹא זִיכָּה – לָא.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** an answer: **As Rabbi Yosei bar Ḥanina says:** In a case where there was **one of the students who** argued to **acquit** the defendant **and** then **died,** the court **views him as if** he were **alive and standing in his place** and voting to acquit the defendant. The implication is that if **he** argued to **acquit** the defendant and explained his reasoning, **yes,** the court counts his vote as if he were still alive. But if **he did not** actually argue to **acquit** the defendant, but only said that he wished to propose such an argument, his vote is **not** counted as though he were still alive.


###### Sanhedrin 43a:13
[Sanhedrin 43a:13](https://torahapp.org/share/book/Sanhedrin/r/43a:13)

זִיכָּה – פְּשִׁיטָא לִי; אָמַר – תִּיבְּעֵי לָךְ.

**William Davidson Edition - English:**
The Gemara rejects this proof: If the student **argued** to **acquit** the defendant, it is **obvious to me** that he should be counted among those favoring acquittal. But if he only **says** that he wishes to propose such an argument, **let the dilemma be raised** whether or not he should be regarded as having presented a convincing argument in favor of acquittal. The question is left unresolved.


###### Sanhedrin 43a:14
[Sanhedrin 43a:14](https://torahapp.org/share/book/Sanhedrin/r/43a:14)

אֲפִילּוּ הוּא כּוּ׳. וַאֲפִילּוּ פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה? וְהָתַנְיָא: פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה, בֵּין שֶׁיֵּשׁ מַמָּשׁ בִּדְבָרָיו בֵּין שֶׁאֵין מַמָּשׁ בִּדְבָרָיו – מַחְזִירִין אוֹתוֹ. מִכָּאן וָאֵילָךְ, אִם יֵשׁ מַמָּשׁ בִּדְבָרָיו – מַחְזִירִין אוֹתוֹ, אֵין מַמָּשׁ בִּדְבָרָיו – אֵין מַחְזִירִין אוֹתוֹ.

**William Davidson Edition - English:**
The mishna teaches: And **even** if **he,** the condemned man himself, says: I can teach a reason to acquit myself, he is returned to the courthouse even four or five times, provided that there is substance to his words. The Gemara asks: **And** is the *halakha* that there must be substance to his words **even the first and second time** that the condemned man says that he can teach a reason to acquit himself? **But isn’t it taught** in a *baraita*: **The first and second times** that he says that he can teach a reason to acquit himself, **they return him** to the courthouse and consider **whether there is substance to his statement or there is no substance to his statement. From this** point **forward, if there is substance to his statement they return him** to the courthouse, but if **there is no substance to his statement, they do not return him.** This appears to contradict the mishna.


###### Sanhedrin 43a:15
[Sanhedrin 43a:15](https://torahapp.org/share/book/Sanhedrin/r/43a:15)

אָמַר רַב פָּפָּא: תַּרְגּוּמַהּ מִפַּעַם שְׁנִיָּה וְאֵילָךְ.

**William Davidson Edition - English:**
**Rav Pappa said: Explain** that the mishna’s ruling applies only **from** after **the second time forward,** that from that point on we examine whether there is substance to his words.


###### Sanhedrin 43a:16
[Sanhedrin 43a:16](https://torahapp.org/share/book/Sanhedrin/r/43a:16)

מְנָא יָדְעִי? אָמַר אַבָּיֵי: דְּמָסְרִינַן לֵיהּ זוּגָא דְּרַבָּנַן. אִי אִיכָּא מַמָּשׁ בִּדְבָרָיו – אִין, אִי לָא – לָא.

**William Davidson Edition - English:**
The Gemara asks: **How do we know** whether or not there is substance to his words? **Abaye said:** If the condemned man has already been returned twice to the courthouse, **we send a pair of rabbis with him** to evaluate his claim. **If** they find that **there is substance to his statement, yes,** he is returned once again to the courthouse; **if not,** he is **not** returned.


###### Sanhedrin 43a:17
[Sanhedrin 43a:17](https://torahapp.org/share/book/Sanhedrin/r/43a:17)

וְלִימְסַר לֵיהּ מֵעִיקָּרָא? אַגַּב דִּבְעִית, לָא מָצֵי אָמַר כֹּל מַאי דְּאִית לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But** why not **send** a pair of rabbis **with him from the outset,** even the first time, and have them make an initial assessment of his claim? The Gemara answers: **Since** a man facing execution **is frightened** by the thought of his impending death, **he is not able to say all that he has** to say, and perhaps out of fear he will be confused and not provide a substantial reason to overturn his verdict. Therefore, the first two times he is returned to the courthouse without an initial examination of his arguments. Once he has already been returned on two occasions, the court allows for no further delay, and they send two rabbis to evaluate his claim before returning him a third time.


###### Sanhedrin 43a:18
[Sanhedrin 43a:18](https://torahapp.org/share/book/Sanhedrin/r/43a:18)

**מַתְנִי׳** מָצְאוּ לוֹ זְכוּת – פְּטָרוּהוּ, וְאִם לָאו – יוֹצֵא לִיסָּקֵל. וְכָרוֹז יוֹצֵא לְפָנָיו: ״אִישׁ פְּלוֹנִי בֶּן פְּלוֹנִי יוֹצֵא לִיסָּקֵל עַל שֶׁעָבַר עֲבֵירָה פְּלוֹנִית, וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. כׇּל מִי שֶׁיּוֹדֵעַ לוֹ זְכוּת יָבֹא וִילַמֵּד עָלָיו״.

**William Davidson Edition - English:**
**MISHNA:** If, after the condemned man is returned to the courthouse, the judges **find** a reason to **acquit him, they** acquit him and **release him** immediately. **But if** they do **not** find a reason to acquit him, **he goes out to be stoned. And a crier goes out before him** and publicly proclaims: **So-and-so, son of so-and-so, is going out to be stoned because he committed such and such a transgression. And so-and-so and so-and-so are his witnesses. Anyone who knows** of a reason to **acquit him should come** forward **and teach** it **on his behalf.**


###### Sanhedrin 43a:19
[Sanhedrin 43a:19](https://torahapp.org/share/book/Sanhedrin/r/43a:19)

**גְּמָ׳** אָמַר אַבָּיֵי: וְצָרִיךְ לְמֵימַר בְּיוֹם פְּלוֹנִי, וּבְשָׁעָה פְּלוֹנִית, וּבְמָקוֹם פְּלוֹנִי. דִּילְמָא אִיכָּא דְּיָדַעי וְאָתֵי וּמַזֵּים לְהוּ.

**William Davidson Edition - English:**
**GEMARA:** **Abaye says: And** the crier **must** also publicly **proclaim** that the transgression was committed **on such and such a day, at such and such an hour, and at such and such a place,** as **perhaps there are those who know** that the witnesses could not have been in that place at that time, **and they will come** forward **and render** the witnesses **conspiring witnesses.**


###### Sanhedrin 43a:20
[Sanhedrin 43a:20](https://torahapp.org/share/book/Sanhedrin/r/43a:20)

וְכָרוֹז יוֹצֵא לְפָנָיו. לְפָנָיו – אִין, מֵעִיקָּרָא – לָא. וְהָתַנְיָא: בְּעֶרֶב הַפֶּסַח תְּלָאוּהוּ לְיֵשׁוּ הַנּוֹצְרִי, וְהַכָּרוֹז יוֹצֵא לְפָנָיו אַרְבָּעִים יוֹם: ״יֵשׁוּ הַנּוֹצְרִי יוֹצֵא לִיסָּקֵל עַל שֶׁכִּישֵּׁף וְהֵסִית וְהִדִּיחַ אֶת יִשְׂרָאֵל. כׇּל מִי שֶׁיּוֹדֵעַ לוֹ זְכוּת יָבוֹא וִילַמֵּד עָלָיו״. וְלֹא מָצְאוּ לוֹ זְכוּת, וּתְלָאוּהוּ בְּעֶרֶב הַפֶּסַח.

**William Davidson Edition - English:**
The mishna teaches that **a crier goes out before** the condemned man. This indicates that it is only **before him,** i.e., while he is being led to his execution, that **yes,** the crier goes out, but **from the outset,** before the accused is convicted, he does **not** go out. The Gemara raises a difficulty: **But isn’t it taught** in a *baraita*: **On Passover Eve they hung** the corpse of **Jesus the Nazarene** after they killed him by way of stoning. **And a crier went out before him** for **forty days,** publicly proclaiming: **Jesus the Nazarene is going out to be stoned because he practiced sorcery, incited** people to idol worship, **and led the Jewish people astray. Anyone who knows** of a reason to **acquit him should come** forward **and teach** it **on his behalf. And** the court **did not find** a reason to **acquit him, and** so **they** stoned him and **hung his** corpse **on Passover eve.**


###### Sanhedrin 43a:21
[Sanhedrin 43a:21](https://torahapp.org/share/book/Sanhedrin/r/43a:21)

אָמַר עוּלָּא: וְתִסְבְּרָא? יֵשׁוּ הַנּוֹצְרִי בַּר הַפּוֹכֵי זְכוּת הוּא? מֵסִית הוּא, וְרַחֲמָנָא אָמַר: ״לֹא תַחְמֹל וְלֹא תְכַסֶּה עָלָיו!״ אֶלָּא שָׁאנֵי יֵשׁוּ, דְּקָרוֹב לְמַלְכוּת הֲוָה.

**William Davidson Edition - English:**
**Ulla said: And** how can **you understand** this proof? Was **Jesus the Nazarene worthy of** conducting **a search** for a reason to **acquit** him? **He** was **an inciter** to idol worship, **and the Merciful One states** with regard to an inciter to idol worship: **“Neither shall you spare, neither shall you conceal him”** (Deuteronomy 13:9). **Rather, Jesus was different, as he** had **close** ties **with the government,** and the gentile authorities were interested in his acquittal. Consequently, the court gave him every opportunity to clear himself, so that it could not be claimed that he was falsely convicted.


###### Sanhedrin 43a:22
[Sanhedrin 43a:22](https://torahapp.org/share/book/Sanhedrin/r/43a:22)

תָּנוּ רַבָּנַן: חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְיֵשׁוּ הַנּוֹצְרִי – מַתַּאי, נַקַּאי, נֶצֶר, וּבוּנִי, וְתוֹדָה. אַתְיוּהּ לְמַתַּי. אֲמַר לְהוּ: מַתַּי יֵהָרֵג? הָכְתִיב ״מַתַּי אָבוֹא וְאֵרָאֶה פְּנֵי אֱלֹהִים״? אָמְרוּ לוֹ: אִין, מַתַּי יֵהָרֵג, דִּכְתִיב: ״מָתַי יָמוּת וְאָבַד שְׁמוֹ״.

**William Davidson Edition - English:**
Apropos the trial of Jesus, the Gemara cites another *baraita*, where **the Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai in** to stand trial. Mattai **said to** the judges: **Shall Mattai be executed?** But **isn’t it written: “When [*matai*] shall I come and appear before God?”** (Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. **They said to him: Yes, Mattai shall be executed, as it is written: “When [*matai*] shall he die, and his name perish?”** (Psalms 41:6).


###### Sanhedrin 43a:23
[Sanhedrin 43a:23](https://torahapp.org/share/book/Sanhedrin/r/43a:23)

אַתְיוּהּ לְנַקַּאי. אֲמַר לְהוּ: נַקַּאי יֵהָרֵג? הָכְתִיב ״וְנָקִי וְצַדִּיק אַל תַּהֲרֹג״? אָמְרוּ לוֹ: אִין, נַקַּאי יֵהָרֵג, דִּכְתִיב: ״בַּמִּסְתָּרִים יַהֲרֹג נָקִי״.

**William Davidson Edition - English:**
Then **they brought Nakai in** to stand trial. Nakai **said** to the judges: **Shall Nakai be executed?** But **isn’t it written: “And the innocent [*naki*] and righteous you shall not slay”** (Exodus 23:7)? **They said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent [*naki*]”** (Psalms 10:8).


###### Sanhedrin 43a:24
[Sanhedrin 43a:24](https://torahapp.org/share/book/Sanhedrin/r/43a:24)

אַתְיוּהּ לְנֶצֶר. אָמַר: נֶצֶר יֵהָרֵג? הָכְתִיב ״וְנֵצֶר מִשׇּׁרָשָׁיו יִפְרֶה״? אָמְרוּ לוֹ: אִין, נֶצֶר יֵהָרֵג, דִּכְתִיב: ״וְאַתָּה הׇשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב״.

**William Davidson Edition - English:**
Then **they brought Netzer in** to stand trial. **He said** to the judges: **Shall Netzer be executed?** But **isn’t it written: “And a branch [*netzer*] shall grow out of his roots”** (Isaiah 11:1)? **They said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch [*netzer*]”** (Isaiah 14:19).


###### Sanhedrin 43a:25
[Sanhedrin 43a:25](https://torahapp.org/share/book/Sanhedrin/r/43a:25)

אַתְיוּהּ לְבוּנִי. אָמַר: בּוּנִי יֵהָרֵג? הָכְתִיב ״בְּנִי בְכֹרִי יִשְׂרָאֵל״! אָמְרוּ לוֹ: אִין, בּוּנִי יֵהָרֵג, דִּכְתִיב: ״הִנֵּה אָנֹכִי הוֹרֵג אֶת בִּנְךָ בְּכֹרֶךָ״.

**William Davidson Edition - English:**
Then **they brought Buni in** to stand trial. Buni **said** to the judges: **Shall Buni be executed?** But **isn’t it written: “My firstborn son [*beni*] is Israel”** (Exodus 4:22)? **They said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son [*binkha*]”** (Exodus 4:23).


###### Sanhedrin 43a:26
[Sanhedrin 43a:26](https://torahapp.org/share/book/Sanhedrin/r/43a:26)

אַתְיוּהּ לְתוֹדָה. אָמַר: תּוֹדָה יֵהָרֵג? הָכְתִיב ״מִזְמוֹר לְתוֹדָה״? אָמְרוּ לוֹ: אִין, תּוֹדָה יֵהָרֵג, דִּכְתִיב: ״זֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי״.

**William Davidson Edition - English:**
Then **they brought Toda in** to stand trial. Toda **said** to the judges: **Shall Toda be executed?** But **isn’t it written: “A psalm of thanksgiving [*toda*]”** (Psalms 100:1)? **They said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering [*toda*] honors Me”** (Psalms 50:23).