## Sanhedrin Daf 47a

###### Sanhedrin 47a:1
[Sanhedrin 47a:1](https://torahapp.org/share/book/Sanhedrin/r/47a:1)

תָּא שְׁמַע: ״נִבְזֶה בְּעֵינָיו נִמְאָס״ – זֶה חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה, שֶׁגֵּירַר עַצְמוֹת אָבִיו עַל מִטָּה שֶׁל חֲבָלִים. וְאִי מִשּׁוּם יְקָרָא דְחַיֵּי הוּא, מַאי טַעְמָא?

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from what was taught with regard to the verse: **“In his eyes a vile person is despised,** but he honors them that fear the Lord” (Psalms 15:4). **This** is referring to **Hezekiah, king of Judea, who dragged the bones of his father,** Ahaz, **on a bier** made **of ropes,** and he did not bury Ahaz in a manner befitting a king in order to disgrace him for his sinful conduct. **And if** the eulogy and other funeral rites are meant **to honor the living, what is the reason** that he acted this way, in a manner that brought disgrace upon himself and all of the Jewish people?


###### Sanhedrin 47a:2
[Sanhedrin 47a:2](https://torahapp.org/share/book/Sanhedrin/r/47a:2)

כִּי הֵיכִי דְּתִיהְוֵי לֵיהּ כַּפָּרָה לַאֲבוּהּ, וּמִשּׁוּם כַּפָּרָה דַּאֲבוּהּ מְשַׁהוּ לֵיהּ לִיקָרָא דְיִשְׂרָאֵל? יִשְׂרָאֵל גּוּפַיְיהוּ נִיחָא לְהוּ דְּמַחֲלִי יְקָרַיְיהוּ לְגַבֵּיהּ.

**William Davidson Edition - English:**
The Gemara answers: Hezekiah did this **so that his father would achieve atonement** for his sins through his disgrace. The Gemara asks: Can it be that **for his father’s atonement they would defer the honor of** all of **Israel,** who would have been honored by a proper eulogy for their late king? The Gemara answers: **It was satisfactory to** the people of **Israel themselves to forgo their honor for him** in order that their former king achieve atonement for his sins.


###### Sanhedrin 47a:3
[Sanhedrin 47a:3](https://torahapp.org/share/book/Sanhedrin/r/47a:3)

תָּא שְׁמַע, אָמַר לָהֶן: אַל תִּסְפְּדוּנִי בָּעֲיָירוֹת. וְאִי אָמְרַתְּ יְקָרָא דְחַיֵּי, מַאי נָפְקָא לֵיהּ מִינַּהּ? קָסָבַר: לִיתְיַיקְּרוּ בֵּיהּ יִשְׂרָאֵל טְפֵי.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a *baraita*: Before he died, Rabbi Yehuda HaNasi **said to** his disciples: **Do not eulogize me in the** small **towns** that you pass as you take my body out for burial, but eulogize me only in the larger cities. **And if you say** that a eulogy is delivered **in honor of the living, what difference does it make to him** if he is eulogized also in the smaller towns? The Gemara answers: **He thought** that the people of **Israel would be more** greatly **honored through him** if they gathered together for the eulogies in the larger cities.


###### Sanhedrin 47a:4
[Sanhedrin 47a:4](https://torahapp.org/share/book/Sanhedrin/r/47a:4)

תָּא שְׁמַע: הֱלִינוֹ לִכְבוֹדוֹ, לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין – אֵינוֹ עוֹבֵר עָלָיו. מַאי לָאו לִכְבוֹדוֹ שֶׁל מֵת? לֹא, לִכְבוֹדוֹ שֶׁל חַי.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from the mishna: If **one left** his deceased relative unburied **overnight for the sake of his honor,** e.g., in order **to bring him a coffin or shrouds, he does not transgress** the prohibition of “his body shall not remain all night.” **What, is it not** referring to **the honor of the deceased?** The Gemara answers: **No,** it is referring **to the honor of the living** relatives of the deceased.


###### Sanhedrin 47a:5
[Sanhedrin 47a:5](https://torahapp.org/share/book/Sanhedrin/r/47a:5)

וּמִשּׁוּם כְּבוֹדוֹ שֶׁל חַי מֵבִית לֵיהּ לְמֵת? אִין, כִּי אָמַר רַחֲמָנָא: ״לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ״, דּוּמְיָא דְּתָלוּי דְּאִית בֵּיהּ בִּזָּיוֹן. אֲבָל הָכָא, כֵּיוָן דְּלֵית בֵּיהּ בִּזָּיוֹן – לָא.

**William Davidson Edition - English:**
The Gemara asks: **But** can it be that **due to the honor of the living, they allow the deceased to remain** unburied **overnight?** The Gemara answers: **Yes,** as **when the Merciful One states: “His body shall not remain all night upon the tree,** but you shall bury him that day” (Deuteronomy 21:23), it teaches that the prohibition applies only to cases **similar to** that **of** a person whose body is **hung** after his death, **who suffers degradation** when his corpse is left hanging overnight. **But here, since** the deceased **does not suffer degradation** when the funeral is delayed, as the delay is in order that the burial will be performed with greater dignity, there is **no** violation of the prohibition, and he may be left unburied overnight.


###### Sanhedrin 47a:6
[Sanhedrin 47a:6](https://torahapp.org/share/book/Sanhedrin/r/47a:6)

תָּא שְׁמַע: הֱלִינוֹ לִכְבוֹדוֹ, לְשַׁמֵּעַ עָלָיו עֲיָירוֹת, לְהָבִיא לוֹ מְקוֹנְנוֹת, לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין – אֵינוֹ עוֹבֵר עָלָיו, שֶׁכׇּל הָעוֹשֶׂה אֵינוֹ אֶלָּא לִכְבוֹדוֹ שֶׁל מֵת. הָכִי קָאָמַר: כׇּל הָעוֹשֶׂה לִכְבוֹדוֹ שֶׁל חַי, אֵין בּוֹ בִּזָּיוֹן לַמֵּת.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a *baraita*: If **one left** his deceased relative unburied **overnight for the sake of his honor,** for example, in order **to assemble** the people from **the** neighboring **towns for** the funeral, or **to bring him** professional **lamenters,** or **to bring him a coffin or shrouds, he does not transgress** the prohibition of “his body shall not remain all night,” **as anyone who acts** in such a manner does so **only for** the sake of **honoring the dead.** This indicates that the eulogy and other funeral rites are performed to honor the deceased. The Gemara rejects this argument: **This** is what the *baraita* **is saying: Anyone who acts** in such a manner **for** the sake of **honoring the living** does not transgress the prohibition, as **there is no degradation of the dead.**


###### Sanhedrin 47a:7
[Sanhedrin 47a:7](https://torahapp.org/share/book/Sanhedrin/r/47a:7)

תָּא שְׁמַע, רַבִּי נָתָן אוֹמֵר: סִימָן יָפֶה לַמֵּת שֶׁנִּפְרָעִין מִמֶּנּוּ לְאַחַר מִיתָה. מֵת שֶׁלֹּא נִסְפַּד וְלֹא נִקְבַּר, אוֹ שֶׁחַיָּה גּוֹרַרְתּוֹ, אוֹ שֶׁהָיוּ גְּשָׁמִים מְזַלְּפִין עַל מִטָּתוֹ – זֶהוּ סִימָן יָפֶה לַמֵּת. שְׁמַע מִינַּהּ: יְקָרָא דְשָׁכְבֵי הוּא. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from a *baraita*: **Rabbi Natan says:** It is **a good sign for the deceased when he is punished after** his **death** and does not receive an honorable burial or eulogy, as his lack of honor brings him atonement for his sins. For example, if **the deceased was not eulogized, or** if **he was not buried, or** if **a wild animal dragged his** corpse, **or** if **rain fell on his bier, this is a good sign for the deceased. Learn from** the *baraita* that a eulogy **is** delivered for **the honor of the dead,** so that when he is deprived of this honor, he achieves atonement for his sins. The Gemara affirms: **Learn from** the *baraita* that this is so.


###### Sanhedrin 47a:8
[Sanhedrin 47a:8](https://torahapp.org/share/book/Sanhedrin/r/47a:8)

לֹא הָיוּ קוֹבְרִין כּוּ׳. וְכׇל כָּךְ לָמָּה? לְפִי שֶׁאֵין קוֹבְרִין רָשָׁע אֵצֶל צַדִּיק, דְּאָמַר רַבִּי אַחָא בַּר חֲנִינָא: מִנַּיִן שֶׁאֵין קוֹבְרִין רָשָׁע אֵצֶל צַדִּיק? שֶׁנֶּאֱמַר: ״וַיְהִי הֵם קֹבְרִים אִישׁ וְהִנֵּה רָאוּ אֶת הַגְּדוּד וַיַּשְׁלִיכוּ אֶת הָאִישׁ בְּקֶבֶר אֱלִישָׁע וַיִּגַּע הָאִישׁ בְּעַצְמוֹת אֱלִישָׁע וַיְחִי וַיָּקׇם עַל רַגְלָיו״.

**William Davidson Edition - English:**
§ The mishna teaches that **they would not bury** the executed transgressor in his ancestral burial plot, but rather in one of two special graveyards set aside for those executed by the court. The Gemara explains: **And why** is **all this** necessary? It is necessary **because a wicked man is not buried next to a righteous man. As Rav Aḥa bar Ḥanina says: From where** is it derived **that a wicked man is not buried next to a righteous man? As it is stated: “And it came to pass, as they were burying a man, that behold, they spied a raiding party; and they cast the man into the tomb of Elisha; and** as **the man** came there, **he touched the bones of Elisha, and he revived and stood up on his feet”** (II Kings 13:21). The man, who was not righteous, was miraculously resurrected so that he would not remain buried alongside Elisha.


###### Sanhedrin 47a:9
[Sanhedrin 47a:9](https://torahapp.org/share/book/Sanhedrin/r/47a:9)

אֲמַר לֵיהּ רַב פָּפָּא: וְדִילְמָא לְאִיקְּיוֹמֵי ״וִיהִי נָא פִּי שְׁנַיִם בְּרוּחֲךָ אֵלָי״? אֲמַר לֵיהּ: אִי הָכִי, הַיְינוּ דְּתַנְיָא: עַל רַגְלָיו עָמַד, וּלְבֵיתוֹ לֹא הָלַךְ.

**William Davidson Edition - English:**
**Rav Pappa said to** Rav Aḥa bar Ḥanina: What proof is there from here? **Perhaps** the man was resurrected in order **to fulfill** Elisha’s request of Elijah: **“I pray you, let a double portion of your spirit be upon me”** (II Kings 2:9), as now Elisha resurrected two people, the son of the Shunammite woman and this man, as opposed to Elijah, who had resurrected only one person? Rav Aḥa bar Ḥanina **said to** Rav Pappa: **If so,** there is a difficulty, as **is this** a reasonable explanation in light of **what is taught** in a *baraita*: The words “and stood up on his feet” indicate that **he arose, but he did not go to his home.** The man did not in fact live again but for a moment, indicating that he was resurrected not in order to fulfill Elisha’s request for a double portion of Elijah’s spirit, but in order to prevent the disgrace of having a wicked man buried next to Elisha.


###### Sanhedrin 47a:10
[Sanhedrin 47a:10](https://torahapp.org/share/book/Sanhedrin/r/47a:10)

אֶלָּא ״וִיהִי נָא פִּי שְׁנַיִם״, הֵיכִי מַשְׁכַּחַתְּ לַהּ דְּאַחֲיֵיא? אֲמַר לֵיהּ רַבִּי יוֹחָנָן: שֶׁרִיפֵּא צָרַעַת נַעֲמָן, שֶׁהִיא שְׁקוּלָה כְּמֵת, דִּכְתִיב ״אַל נָא תְהִי כַּמֵּת״.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, with regard to the verse: **“I pray you, let a double portion** of your spirit be upon me,” **where do you find that** Elisha **resurrected** a second person? **Rabbi Yoḥanan said to him:** That request was fulfilled **when he cured Naaman’s leprosy** (see II Kings, chapter 5), an affliction **that is** considered to be **equivalent to death, as it is written** with regard to Miriam’s leprosy: **“Let her not be as one dead”** (Numbers 12:12).


###### Sanhedrin 47a:11
[Sanhedrin 47a:11](https://torahapp.org/share/book/Sanhedrin/r/47a:11)

וּכְשֵׁם שֶׁאֵין קוֹבְרִין רָשָׁע אֵצֶל צַדִּיק, כָּךְ אֵין קוֹבְרִין רָשָׁע חָמוּר אֵצֶל רָשָׁע קַל. וְלִיתְקוֹן אַרְבַּע קְבָרוֹת! שְׁנֵי קְבָרוֹת גְּמָרָא גְּמִירִי לַהּ.

**William Davidson Edition - English:**
The mishna teaches that two graveyards were established for the burial of those executed by the court, one for those who were killed by decapitation or strangulation, and one for those who were stoned or burned. The Gemara explains: **Just as a wicked man is not buried next to a righteous man, so** too **an extremely wicked man,** i.e., one who committed a grave offense **is not buried next to a less wicked man,** i.e., one who committed a less severe offense. The Gemara challenges: If so, **let them establish four** different **graveyards,** one for each of the different modes of judicial execution. The Gemara answers. It **is learned as a tradition** that there are **two graveyards** for those executed by the court, and no more.


###### Sanhedrin 47a:12
[Sanhedrin 47a:12](https://torahapp.org/share/book/Sanhedrin/r/47a:12)

אָמַר עוּלָּא אָמַר רַבִּי יוֹחָנָן: אָכַל חֵלֶב וְהִפְרִישׁ קׇרְבָּן, וְהִשְׁתַּמֵּד וְחָזַר בּוֹ – הוֹאִיל וְנִדְחָה, יִדָּחֶה.

**William Davidson Edition - English:**
§ **Ulla says** that **Rabbi Yoḥanan says:** If one unwittingly **ate** forbidden **fat and separated an offering** for this sin, **and** he then **became an apostate and subsequently retracted** his apostasy, despite his retraction, **since** the offering **was rejected** from being sacrificed while he was an apostate, **it shall** remain **rejected.**


###### Sanhedrin 47a:13
[Sanhedrin 47a:13](https://torahapp.org/share/book/Sanhedrin/r/47a:13)

אִיתְּמַר נָמֵי, אָמַר רַבִּי יִרְמְיָה אָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי יוֹחָנָן: אָכַל חֵלֶב וְהִפְרִישׁ קׇרְבָּן, וְנִשְׁתַּטָּה, וְחָזַר וְנִשְׁתַּפָּה – הוֹאִיל וְנִדְחָה, יִדָּחֶה.

**William Davidson Edition - English:**
**It was also stated** that **Rabbi Yirmeya says** that **Rabbi Abbahu says** that **Rabbi Yoḥanan says:** If one unwittingly **ate** forbidden **fat and separated an offering** for this sin, **and** he then **became insane, and** later he **regained his sanity,** the animal that he had dedicated as a sin-offering may not be sacrificed. **Since** the offering **was rejected** from being sacrificed while he was insane, **it shall** remain **rejected.**


###### Sanhedrin 47a:14
[Sanhedrin 47a:14](https://torahapp.org/share/book/Sanhedrin/r/47a:14)

וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן קַמַּיְיתָא – מִשּׁוּם דְּאִיהוּ דְּחָה נַפְשֵׁיהּ בְּיָדַיִם, אֲבָל הַאי דְּמִמֵּילָא קָא דָחֵי – אֵימָא כְּיָשֵׁן דָּמֵי.

**William Davidson Edition - English:**
The Gemara explains: **And** it **was necessary** for Rabbi Yoḥanan to teach us this *halakha* in both cases. **As, had he taught us** only **the first** *halakha*, with regard to the apostate, I would say that only in that case is the animal rejected forever, **because** the owner **actively rejected himself** when he became an apostate. **But** in **this** case of insanity, **where** the owner **was rejected automatically,** not of his own choice, **I would say** that he **is considered as one who is asleep,** so that as soon as he regains his sanity, his offering is once again fit.


###### Sanhedrin 47a:15
[Sanhedrin 47a:15](https://torahapp.org/share/book/Sanhedrin/r/47a:15)

וְאִי אַשְׁמְעִינַן הָכָא, מִשּׁוּם דְּאֵין בְּיָדוֹ לַחְזוֹר, אֲבָל הָתָם דִּבְיָדוֹ לַחְזוֹר, אֵימָא לָא. צְרִיכָא.

**William Davidson Edition - English:**
**And had he taught us** the *halakha* only in **this** second case of insanity, I would say that only in that case is the animal rejected forever, **because it was not in** the owner’s **power to regain** his sanity, as one who is insane cannot cure himself. **But there,** with regard to an apostate, **who has the power to retract** his apostasy, **I would say** that his animal is **not** permanently rejected. It was therefore **necessary** to teach us the *halakha* in both cases.


###### Sanhedrin 47a:16
[Sanhedrin 47a:16](https://torahapp.org/share/book/Sanhedrin/r/47a:16)

אָמַר רַב יוֹסֵף: אַף אֲנַן נָמֵי תְּנֵינָא, הָיוּ בָּהּ קֳדָשִׁים, קׇדְשֵׁי מִזְבֵּחַ יָמוּתוּ, קׇדְשֵׁי בֶּדֶק הַבַּיִת יִפָּדוּ. וְהָוֵינַן בַּהּ: אַמַּאי יָמוּתוּ? כֵּיוָן דְּאִיקְּטוּל הָוְיָא לְהוּ כַּפָּרָה, וְלִיסְּקוּ לְגָבוֹהַּ! לָאו מִשּׁוּם דְּאָמְרִינַן: הוֹאִיל וְנִדְחוּ, יִדָּחוּ?

**William Davidson Edition - English:**
**Rav Yosef said: We, too, learn** a similar *halakha* in a *baraita*: If **consecrated** items **were** found **in** an idolatrous city, they are not destroyed together with the rest of the property of the city. Animals that had been **consecrated to** be offered on **the altar must be left to die,** and property that had been **consecrated for Temple maintenance may be redeemed** and is then desacralized. **And we discussed it: Why must** the animals that had been consecrated for the altar be left to **die? Once** the idolaters **are killed, they achieve atonement, and** therefore it should be possible **to sacrifice** their offerings **to the Most High. Is it not** the case that the animals must be left to die **because we say: Since they were rejected** when their owners engaged in idol worship, **they** remain **rejected** even after their owners achieve atonement for their sins with their death?


###### Sanhedrin 47a:17
[Sanhedrin 47a:17](https://torahapp.org/share/book/Sanhedrin/r/47a:17)

אֲמַר לֵיהּ אַבָּיֵי: מִי סָבְרַתְּ מֵת מִתּוֹךְ רִשְׁעוֹ הָוְיָא לֵיהּ כַּפָּרָה? מֵת מִתּוֹךְ רִשְׁעוֹ לָא הָוְיָא לֵיהּ כַּפָּרָה, דְּתָנֵי רַב שְׁמַעְיָה: יָכוֹל אֲפִילּוּ פֵּירְשׁוּ אֲבוֹתָיו מִדַּרְכֵי צִיבּוּר יִטַּמֵּא? תַּלְמוּד לוֹמַר ״בְּעַמָּיו״ – בְּעוֹשֶׂה מַעֲשֵׂה עַמָּיו.

**William Davidson Edition - English:**
**Abaye said to** Rav Yosef: **Do you maintain** that **one who dies in his** state of **wickedness** without repenting **achieves atonement?** This is not the case, as **one who dies in his** state of **wickedness** without repenting **does not achieve atonement, as Rav Shemaya taught** in a *baraita*: The verse states with regard to the priests: “There shall none be defiled for the dead among his people, but for his kin that is near to him, for his mother, and for his father” (Leviticus 21:1–2). One **might** have thought that **even if his father** had become an apostate and **separated himself from the ways of the community,** his son the priest **shall become ritually impure** in order to bury him. Therefore, **the verse states: “Among his people,”** which teaches that a priest may become ritually impure only **for one who performs the actions of his people,** that is, one who conducts himself as a Jew. This indicates that one who dies in his wickedness without repenting does not achieve atonement.


###### Sanhedrin 47a:18
[Sanhedrin 47a:18](https://torahapp.org/share/book/Sanhedrin/r/47a:18)

אֲמַר לֵיהּ רָבָא: מִי קָא מְדַמֵּית נֶהֱרָג מִתּוֹךְ רִשְׁעוֹ לְמֵת מִתּוֹךְ רִשְׁעוֹ? מֵת מִתּוֹךְ רִשְׁעוֹ, כֵּיוָן דְּכִי אוֹרְחֵיהּ קָמָיֵית – לָא הָוְיָא לֵיהּ כַּפָּרָה. נֶהֱרָג מִתּוֹךְ רִשְׁעוֹ, כֵּיוָן דְּלָאו כִּי אוֹרְחֵיהּ מָיֵית – הָוְיָא לֵיהּ כַּפָּרָה.

**William Davidson Edition - English:**
**Rava said to** Abaye: **Are you comparing one who was killed in his** state of **wickedness to one who died in his** state of **wickedness?** An unrepentant sinner **who died in his** state of **wickedness does not achieve atonement, since he died a natural death** and there was nothing to bring about his atonement. But a transgressor **who was killed in his** state of **wickedness achieves atonement,** even without repentance, **since he did not die a natural death,** but rather he was executed.


###### Sanhedrin 47a:19
[Sanhedrin 47a:19](https://torahapp.org/share/book/Sanhedrin/r/47a:19)

תִּדַּע, דִּכְתִיב: מִזְמוֹר לְאָסָף אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ טִמְּאוּ אֶת הֵיכַל קׇדְשֶׁךָ [וְגוֹ׳] נָתְנוּ אֶת נִבְלַת עֲבָדֶיךָ מַאֲכָל לְעוֹף הַשָּׁמָיִם בְּשַׂר חֲסִידֶיךָ לְחַיְתוֹ אָרֶץ״. מַאי ״עֲבָדֶיךָ״ וּמַאי ״חֲסִידֶיךָ״? לָאו ״חֲסִידֶיךָ״ – חֲסִידֶיךָ מַמָּשׁ, ״עֲבָדֶיךָ״ – הָנָךְ דִּמְחַיְּיבִי דִּינָא דְּמֵעִיקָּרָא, וְכֵיוָן דְּאִיקְּטוּל קָרֵי לְהוּ ״עֲבָדֶיךָ״.

**William Davidson Edition - English:**
**Know** that this is so, **as it is written: “A song to Asaf. O God, nations are come into Your inheritance; they have defiled your Holy Temple;** they have laid Jerusalem in heaps. **The dead bodies of Your servants they have given to be food to the birds of the sky, the flesh of Your pious ones to the beasts of the earth”** (Psalms 79:1–2). **What** is the meaning of **“Your servants” and what** is the meaning of **“Your pious ones”? Is it not** so that the term **“Your pious ones”** is referring to **literally, Your pious ones,** those who had always feared God; whereas **“Your servants”** is referring to **those who had initially been liable to** receive **punishment** for their sins, **but once they were killed, they are called “Your servants”?** This indicates that a transgressor who was executed achieves atonement even without repentance.


###### Sanhedrin 47a:20
[Sanhedrin 47a:20](https://torahapp.org/share/book/Sanhedrin/r/47a:20)

אֲמַר לֵיהּ אַבָּיֵי: מִי קָא מְדַמֵּית

**William Davidson Edition - English:**
**Abaye said to Rava: Are you comparing**