## Sanhedrin Daf 46a

###### Sanhedrin 46a:1
[Sanhedrin 46a:1](https://torahapp.org/share/book/Sanhedrin/r/46a:1)

הַשְׁתָּא דִּמְרַחֲקִי מֵהֲדָדֵי, אַהֲנִי לְרַבּוֹיֵי עֲבוֹדָה זָרָה, דְּדָמֵי לֵיהּ בְּכֹל מִילֵּי.

**William Davidson Edition - English:**
**Now that** the generalization and the detail **are distant from each other,** i.e., they are written in different verses, the verses **serve to include** one who was found guilty of **idol worship, as he is similar to** the blasphemer **in all matters.** He too is subject to be hung after he is executed.


###### Sanhedrin 46a:2
[Sanhedrin 46a:2](https://torahapp.org/share/book/Sanhedrin/r/46a:2)

וְרַבִּי אֱלִיעֶזֶר דָּרֵישׁ רִיבּוּיֵי וּמִיעוּטֵי, ״וְהוּמָת וְתָלִיתָ״ – רִבּוּי, ״כִּי קִלְלַת״ – מִיעוּט. אִי הֲווֹ מְקָרְבִי לַהֲדָדֵי, לָא הֲווֹ מְרַבִּינַן אֶלָּא עֲבוֹדָה זָרָה דְּדָמֵי לֵהּ בְּכֹל מִילֵּי. הַשְׁתָּא דִּמְרַחֲקִי מֵהֲדָדֵי, אַהֲנִי לְרַבּוֹיֵי שְׁאָר הַנִּסְקָלִין.

**William Davidson Edition - English:**
**And Rabbi Eliezer,** by contrast, **interprets** the verses based on the principle of **amplifications and restrictions.** The phrase **“And he is put to death, and you shall hang** him” is **an amplification.** The phrase **“For** he that is hung is **a curse of** God” is **a restriction. Were** the amplification and the restriction right **next to each other, we would** apply the principle of amplifications and restrictions and **include only** one who is guilty of **idol worship, as he is similar to** the blasphemer **in all ways. Now that they are distant from each other,** the verses **serve to include** all **those who are** liable to be **stoned** to death. All of their corpses are hung after they are put to death.


###### Sanhedrin 46a:3
[Sanhedrin 46a:3](https://torahapp.org/share/book/Sanhedrin/r/46a:3)

הָאִישׁ תּוֹלִין וְכוּ׳. מַאי טַעְמָא דְּרַבָּנַן? אָמַר קְרָא: ״וְתָלִיתָ אֹתוֹ״ – אוֹתוֹ, וְלֹא אוֹתָהּ. וְרַבִּי אֱלִיעֶזֶר: ״אוֹתוֹ״ – בְּלֹא כְּסוּתוֹ.

**William Davidson Edition - English:**
§ The mishna teaches that according to the opinion of Rabbi Eliezer, the corpse of **a man is hung** facing the people while the corpse of a woman is hung facing the tree, whereas the Rabbis say that the corpse of a woman is not hung at all. The Gemara asks: **What is the reasoning** behind the opinion **of the Rabbis?** The Gemara answers: As **the verse states:** “And if a man has committed a sin worthy of death, and he is put to death, **and you shall hang him** on a tree” (Deuteronomy 21:22), which teaches that you shall hang **him** on a tree after his death, **but** you shall **not** hang **her** on a tree after her death. **And Rabbi Eliezer** would respond that the inference to be drawn from this verse is that after his death they hang **him** by himself, **without his clothing.**


###### Sanhedrin 46a:4
[Sanhedrin 46a:4](https://torahapp.org/share/book/Sanhedrin/r/46a:4)

וְרַבָּנַן, אִין הָכִי נָמֵי. אֶלָּא אָמַר קְרָא: ״וְכִי יִהְיֶה בְאִישׁ חֵטְא״ – אִישׁ, וְלֹא אִשָּׁה.

**William Davidson Edition - English:**
The Gemara asks: **And** from where do **the Rabbis** derive that the corpse of the executed man is hung without his clothing? The Gemara answers: **Yes, it is indeed so** that they agree that the word “him” teaches that the corpse is hung without clothing. **But** the source of their ruling is **the verse** that **states: “And if a man has committed a sin,”** which indicates that **a man** is hung after he is put to death, **but a woman** is **not** hung after she is put to death.


###### Sanhedrin 46a:5
[Sanhedrin 46a:5](https://torahapp.org/share/book/Sanhedrin/r/46a:5)

וְרַבִּי אֱלִיעֶזֶר, הַאי ״וְכִי יִהְיֶה בְאִישׁ״ מַאי דָּרֵישׁ בֵּיהּ? אָמַר רֵישׁ לָקִישׁ: הָהוּא לְמַעוֹטֵי בֵּן סוֹרֵר וּמוֹרֶה. וְהָתַנְיָא: בֵּן סוֹרֵר וּמוֹרֶה נִסְקָל וְנִתְלֶה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר! אֶלָּא אָמַר רַב נַחְמָן בַּר יִצְחָק: לְרַבּוֹת בֵּן סוֹרֵר וּמוֹרֶה. מַאי טַעְמָא?

**William Davidson Edition - English:**
The Gemara asks: **And** as for **Rabbi Eliezer, what does he learn from this** clause of the verse: **“And if a man** has committed a sin”? **Reish Lakish says: That** clause of the verse serves **to exclude a stubborn and rebellious son,** who, according to the opinion of Rabbi Eliezer, is not hung after he is executed, because he is not a man. The Gemara raises a difficulty: **But isn’t it taught** explicitly in a *baraita*: **A stubborn and rebellious son is** first **stoned and** afterward his corpse is **hung;** this is **the statement of Rabbi Eliezer? Rather, Rav Naḥman bar Yitzḥak says:** That part of the verse comes **to include a stubborn and rebellious son,** that his corpse is also hung. **What is the reason** for this?


###### Sanhedrin 46a:6
[Sanhedrin 46a:6](https://torahapp.org/share/book/Sanhedrin/r/46a:6)

דְּאָמַר קְרָא: ״וְכִי יִהְיֶה בְאִישׁ חֵטְא״ – אִישׁ, וְלֹא בֵּן. ״חֵטְא״ – מִי שֶׁעַל חֶטְאוֹ נֶהֱרָג, יָצָא בֵּן סוֹרֵר וּמוֹרֶה שֶׁעַל שׁוּם סוֹפוֹ נֶהֱרָג. הָוֵי מִיעוּט אַחַר מִיעוּט, וְאֵין מִיעוּט אַחַר מִיעוּט אֶלָּא לְרַבּוֹת.

**William Davidson Edition - English:**
The Gemara explains: **As the verse states: “And if a man has committed a sin,”** indicating that only the corpse of **a man** is hung, **but not** that of **a child,** thereby excluding a stubborn and rebellious son. And the word **“sin”** indicates that only the corpse of **one who is put to death on account of a sin** is hung, **to the exclusion of a stubborn and rebellious son, who is executed** not because of a sin that he has already committed but **on account of** what he is likely to do in **the future. This is** an example of **a restrictive expression following a restrictive expression,** as both expressions indicate that a stubborn and rebellious son is not hung after he is put to death. **And** there is a hermeneutical principle that **a restrictive expression following a restrictive expression** serves **only to amplify** the *halakha* and include additional cases. In this case, it serves to teach that the corpse of a stubborn and rebellious son is hung after he is put to death.


###### Sanhedrin 46a:7
[Sanhedrin 46a:7](https://torahapp.org/share/book/Sanhedrin/r/46a:7)

אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר: וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטַח תָּלָה נָשִׁים כּוּ׳? אָמַר רַב חִסְדָּא: לֹא שָׁנוּ אֶלָּא בִּשְׁתֵּי מִיתוֹת, אֲבָל בְּמִיתָה אַחַת – דָּנִין. וְהָא מַעֲשֶׂה דְּשִׁמְעוֹן בֶּן שָׁטַח דְּמִיתָה אַחַת הֲוַאי, וְקָא אָמְרוּ לֵיהּ דְּאֵין דָּנִין!

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Eliezer said to** the Rabbis: **Did Shimon ben Shataḥ not hang in Ashkelon women** who were found guilty of witchcraft? And the Rabbis replied that no proof can be brought from there since he hanged eighty women on a single day, which clearly indicates that this was an extraordinary measure and therefore cannot serve as a precedent for normative *halakha*. **Rav Ḥisda says: They taught** that one court may not judge two capital cases on one day **only when** the two cases involve **two** different modes of **execution, but when** they involve only **one** mode of **execution,** the court **may** in fact **judge** them on the same day. The Gemara raises a difficulty: **But the incident** relating to **Shimon ben Shataḥ involved** only **one** mode of **execution,** as all the women were accused of witchcraft, and **yet** the Rabbis **said to him that** the court **may not judge** them on one day.


###### Sanhedrin 46a:8
[Sanhedrin 46a:8](https://torahapp.org/share/book/Sanhedrin/r/46a:8)

אֶלָּא, אִי אִיתְּמַר הָכִי אִיתְּמַר: לֹא שָׁנוּ אֶלָּא בְּמִיתָה אַחַת כְּעֵין שְׁתֵּי מִיתוֹת. וְהֵיכִי דָּמֵי? כְּגוֹן שְׁתֵּי עֲבֵירוֹת. אֲבָל בְּמִיתָה אַחַת וַעֲבֵירָה אַחַת – דָּנִין.

**William Davidson Edition - English:**
**Rather, if** a ruling **was stated** citing Rav Ḥisda, **this is** what **was stated: They taught** that one court may not judge two capital cases on one day **only when** the two cases involving **one** mode of **execution** are **similar to** two cases involving **two** different modes of **execution. And what are the circumstances** of such a situation? **For example,** when there are **two** different **transgressions** that are punishable by the same mode of execution, the court may not judge two such cases in one day. **But** where there is only **one** mode of **execution and** only **one transgression,** the court **may** in fact **judge** two cases on one day.


###### Sanhedrin 46a:9
[Sanhedrin 46a:9](https://torahapp.org/share/book/Sanhedrin/r/46a:9)

מֵתִיב רַב אַדָּא בַּר אַהֲבָה: אֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד, וַאֲפִילּוּ בְּנוֹאֵף וְנוֹאֶפֶת. תַּרְגְּמָא רַב חִסְדָּא: בְּבַת כֹּהֵן וּבוֹעֲלָהּ,

**William Davidson Edition - English:**
**Rav Adda bar Ahava raises an objection** from a *baraita* that states: The same court **may not judge two** people charged with capital transgressions **on one day,** not **even an adulterer and an adulteress.** This indicates that a court may not judge two cases on one day even if the two cases involve only one mode of execution and the same transgression. **Rav Ḥisda interpreted** the *baraita* as referring to a case of adultery involving **the daughter of a priest and the man with whom she engaged in intercourse,** as the daughter of a priest is liable to receive death by burning, while the man is liable to receive death by stoning if the woman was betrothed to another man, or strangulation if she was married to another man.


###### Sanhedrin 46a:10
[Sanhedrin 46a:10](https://torahapp.org/share/book/Sanhedrin/r/46a:10)

אוֹ בְּבַת כֹּהֵן וְזוֹמְמֵי זוֹמְמֶיהָ.

**William Davidson Edition - English:**
**Or,** the *baraita* is referring to a case of adultery involving **the daughter of a priest and those who rendered as conspiring witnesses** the witnesses who **rendered as conspiring witnesses** the witnesses who testified about **her.**


###### Sanhedrin 46a:11
[Sanhedrin 46a:11](https://torahapp.org/share/book/Sanhedrin/r/46a:11)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: שָׁמַעְתִּי שֶׁבֵּית דִּין מַכִּין וְעוֹנְשִׁין שֶׁלֹּא מִן הַתּוֹרָה, וְלֹא לַעֲבוֹר עַל דִּבְרֵי תוֹרָה, אֶלָּא כְּדֵי לַעֲשׂוֹת סְיָיג לַתּוֹרָה.

**William Davidson Edition - English:**
**It is taught** in a *baraita*: **Rabbi Eliezer ben Ya’akov says: I heard that the court may administer lashes and** capital **punishment,** even **when not** required **by Torah** law. **And** they may **not** administer these punishments with the intention **of violating the statement of the Torah,** i.e., to disregard the punishment stated in the Torah and administer another punishment; **rather,** they may administer these punishments **to erect a fence around the Torah,** so that people will fear sinning.


###### Sanhedrin 46a:12
[Sanhedrin 46a:12](https://torahapp.org/share/book/Sanhedrin/r/46a:12)

וּמַעֲשֶׂה בְּאֶחָד שֶׁרָכַב עַל סוּס בְּשַׁבָּת בִּימֵי יְוָנִים, וֶהֱבִיאוּהוּ לְבֵית דִּין וּסְקָלוּהוּ, לֹא מִפְּנֵי שֶׁרָאוּי לְכָךְ, אֶלָּא שֶׁהַשָּׁעָה צְרִיכָה לְכָךְ. שׁוּב מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהֵטִיחַ אֶת אִשְׁתּוֹ תַּחַת הַתְּאֵנָה, וֶהֱבִיאוּהוּ לְבֵית דִּין וְהִלְקוּהוּ, לֹא מִפְּנֵי שֶׁרָאוּי לְכָךְ, אֶלָּא שֶׁהַשָּׁעָה צְרִיכָה לְכָךְ.

**William Davidson Edition - English:**
**And an incident** occurred **involving one who rode a horse on Shabbat during the days of the Greeks, and they brought him to court and stoned him, not because he deserved that** punishment, as riding a horse on Shabbat is forbidden only by rabbinic decree, **but because the hour required it,** as people had become lax in their observance of Shabbat and therefore it became necessary to impose the severe punishment for a relatively minor offense. **Another incident** occurred **involving a man who engaged in intercourse with his wife** in public **under a fig tree, and they brought him to court and flogged him, not because that** punishment **was fitting** for him, as such conduct is not forbidden by the Torah, **but because the hour required it.** People had become remiss in matters of modesty; therefore, stringent measures had to be taken to rectify the situation.


###### Sanhedrin 46a:13
[Sanhedrin 46a:13](https://torahapp.org/share/book/Sanhedrin/r/46a:13)

**מַתְנִי׳** כֵּיצַד תּוֹלִין אוֹתוֹ? מְשַׁקְּעִין אֶת הַקּוֹרָה בָּאָרֶץ, וְהָעֵץ יוֹצֵא וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּב זוֹ, וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר: הַקּוֹרָה מוּטָּה עַל הַכּוֹתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין.

**William Davidson Edition - English:**
**MISHNA:** **How do they hang** the corpse of one who was put to death by stoning? **They sink a post into the earth** with a piece of **wood jutting out,** forming a T-shaped structure. **And** the court appointee then **places** the dead man’s **two hands one upon the other,** ties them, **and hangs him** by his hands. **Rabbi Yosei says: The post** is not sunk into the ground; rather, it **leans against a wall, and he hangs** the corpse on it **the way that butchers do** with meat.


###### Sanhedrin 46a:14
[Sanhedrin 46a:14](https://torahapp.org/share/book/Sanhedrin/r/46a:14)

וּמַתִּירִין אוֹתוֹ מִיָּד, וְאִם לָן – עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: ״לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ׳״. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָּלוּי? מִפְּנֵי שֶׁבֵּירַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.

**William Davidson Edition - English:**
The dead man hangs there for only a very short time, **and** then **they immediately untie him. And if he was left** hanging **overnight, a prohibition is transgressed, as it is stated: “His body shall not remain all night upon the tree, but you shall bury him** that day, **for he that is hung is a curse of God”** (Deuteronomy 21:23). **That is to say:** Were the corpse left hanging on the tree overnight, people would ask: **For what** reason **was this one hung** after he was put to death? They would be answered: **Because he blessed God,** a euphemism for blasphemy. **And therefore the name of Heaven would be desecrated** were the dead man’s corpse to remain hanging, reminding everybody of his transgression.


###### Sanhedrin 46a:15
[Sanhedrin 46a:15](https://torahapp.org/share/book/Sanhedrin/r/46a:15)

אָמַר רַבִּי מֵאִיר: בְּשָׁעָה שֶׁאָדָם מִצְטַעֵר, שְׁכִינָה מָה לָשׁוֹן אוֹמֶרֶת? ״קַלַּנִי מֵרֹאשִׁי, קַלַּנִי מִזְּרוֹעִי״. אִם כֵּן הַמָּקוֹם מִצְטַעֵר עַל דָּמָן שֶׁל רְשָׁעִים שֶׁנִּשְׁפָּךְ, קַל וְחוֹמֶר עַל דָּמָן שֶׁל צַדִּיקִים.

**William Davidson Edition - English:**
**Rabbi Meir said:** The phrase “for he that is hung is a curse [*kilelat*] of God” should be understood as follows: **When a man suffers** in the wake of his sin, **what expression does the Divine Presence use? I am distressed [*kallani*] about My head, I am distressed about My arm,** meaning, I, too, suffer when the wicked are punished. From here it is derived: **If God suffers** such distress **over the blood of the wicked that is spilled,** even though they justly deserved their punishment, it can be inferred ***a fortiori*** that He suffers distress **over the blood of the righteous.**


###### Sanhedrin 46a:16
[Sanhedrin 46a:16](https://torahapp.org/share/book/Sanhedrin/r/46a:16)

וְלֹא זוֹ בִּלְבַד אָמְרוּ, אֶלָּא כָּל הַמֵּלִין אֶת מֵתוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. הֱלִינוֹ לִכְבוֹדוֹ, לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִים – אֵינוֹ עוֹבֵר עָלָיו.

**William Davidson Edition - English:**
**And** the Sages **said not only this,** that an executed transgressor must be buried on the same day that he is killed, **but** they said that **anyone who leaves his deceased** relative **overnight** without burying him **transgresses a prohibition.** But if **he left** the deceased **overnight for the sake of** the deceased’s **honor,** e.g., **to bring a coffin or shrouds** for his burial, **he does not transgress** the prohibition against leaving him unburied overnight.


###### Sanhedrin 46a:17
[Sanhedrin 46a:17](https://torahapp.org/share/book/Sanhedrin/r/46a:17)

וְלֹא הָיוּ קוֹבְרִין אוֹתוֹ בְּקִבְרוֹת אֲבוֹתָיו, אֶלָּא שְׁתֵּי בָּתֵּי קְבָרוֹת הָיוּ מְתוּקָּנִין לְבֵית דִּין: אַחַת לַנֶּהֱרָגִין וְלַנֶּחְנָקִין, וְאַחַת לַנִּסְקָלִין וְלַנִּשְׂרָפִין. נִתְעַכֵּל הַבָּשָׂר, מְלַקְּטִין אֶת הָעֲצָמוֹת וְקוֹבְרִין אוֹתָן בִּמְקוֹמָן. וְהַקְּרוֹבִים בָּאִים וְשׁוֹאֲלִים בִּשְׁלוֹם הַדַּיָּינִין וּבִשְׁלוֹם הָעֵדִים, כְּלוֹמַר שֶׁאֵין בְּלִבֵּנוּ עֲלֵיכֶם שֶׁדִּין אֱמֶת דַּנְתֶּם.

**William Davidson Edition - English:**
After the executed transgressor is taken down he is buried, **and they would not bury him in his ancestral** burial **plot. Rather, two graveyards were established for** the burial of those executed by **the court: One for those who were killed** by decapitation **or strangled, and one for those who were stoned or burned.** Once **the flesh** of the deceased **had decomposed, they would gather his bones and bury them in their** proper **place** in his ancestral burial plot. **And** soon after the execution, **the relatives** of the executed transgressor **would come and inquire about the welfare of the judges and about the welfare of the witnesses, as if to say: We hold no** grudges **against you, as you judged a true judgment.**