## Sanhedrin Daf 49b

###### Sanhedrin 49b:1
[Sanhedrin 49b:1](https://torahapp.org/share/book/Sanhedrin/r/49b:1)

מַתְנִי׳ **אַרְבַּע מִיתוֹת** נִמְסְרוּ לְבֵית דִּין: סְקִילָה, שְׂרֵיפָה, הֶרֶג, וָחֶנֶק. רַבִּי שִׁמְעוֹן אוֹמֵר: שְׂרֵיפָה, סְקִילָה, חֶנֶק, וָהֶרֶג. זוֹ מִצְוַת הַנִּסְקָלִין.

**William Davidson Edition - English:**
**MISHNA:** **Four types of** the **death** penalty **were given over to** the **court,** with which those who committed certain transgressions are executed. They are, in descending order of severity: **Stoning, burning, killing** by decapitation, **and strangulation. Rabbi Shimon says:** They are, in descending order of severity: **Burning, stoning, strangulation, and killing. This** execution, described in the previous chapter, is referring to **the mitzva of those who are stoned,** i.e., to the process of execution by stoning.


###### Sanhedrin 49b:2
[Sanhedrin 49b:2](https://torahapp.org/share/book/Sanhedrin/r/49b:2)

**גְּמָ׳** אָמַר רָבָא אָמַר רַב סְחוֹרָא אָמַר רַב הוּנָא: כׇּל מָקוֹם שֶׁשָּׁנוּ חֲכָמִים דֶּרֶךְ מִנְיָין, אֵין מוּקְדָּם וּמְאוּחָר, חוּץ מִשִּׁבְעָה סַמָּנִין.

**William Davidson Edition - English:**
**GEMARA:** **Rava says** that **Rav Seḥora says** that **Rav Huna says: Wherever the Sages taught** a *halakha* **by means of a list, there is no significance to the order** of their list, **except for** in the mishna that discusses the **seven** abrasive **substances,** where the order is significant.


###### Sanhedrin 49b:3
[Sanhedrin 49b:3](https://torahapp.org/share/book/Sanhedrin/r/49b:3)

דִּתְנַן: שִׁבְעָה סַמָּנִין מַעֲבִירִין עַל הַכֶּתֶם – רוֹק תָּפֵל, וּמֵי גְרִיסִין, וּמֵי רַגְלַיִם, וְנֶתֶר, וּבוֹרִית, קִמוֹלְיָא, וְאַשְׁלָךְ.

**William Davidson Edition - English:**
**As we learned** in a mishna (*Nidda* 61b): **One applies seven** abrasive **substances to the stain** found on a woman’s clothing in order to find out whether the stain is from menstrual blood, and therefore ritually impure, or whether it is another type of stain, and therefore pure. These substances are: **Bland spittle,** which is the spittle of someone who has not yet tasted anything in the morning; **moisture of grits,** which is the spittle of one who has chewed the grits of beans; **urine; natron; lye [*borit*]; Kimolian earth [*kimuleya*]; and potash.** If the stain disappears as a result of the application of all of these substances, the stain is considered to have been from blood.


###### Sanhedrin 49b:4
[Sanhedrin 49b:4](https://torahapp.org/share/book/Sanhedrin/r/49b:4)

וְקָתָנֵי סֵיפָא: הֶעֱבִירָן שֶׁלֹּא כְּסִידְרָן, אוֹ שֶׁהֶעֱבִירָן שִׁבְעָתָן כְּאֶחָד – לֹא עָשָׂה וְלֹא כְלוּם.

**William Davidson Edition - English:**
**And it is taught** in **the latter clause** of that mishna that the order of the substances is essential, as it states: If one **applied them not in the order** prescribed **for them, or applied all seven of them at once, he has done nothing;** the laundering has not been effective.


###### Sanhedrin 49b:5
[Sanhedrin 49b:5](https://torahapp.org/share/book/Sanhedrin/r/49b:5)

רַב פָּפָּא סָבָא מִשְּׁמֵיהּ דְּרַב אָמַר: אַף אַרְבַּע מִיתוֹת. מִדְּקָא מִפְּלִיג רַבִּי שִׁמְעוֹן, שְׁמַע מִינַּהּ דַּוְקָא קָתָנֵי. וְאִידָּךְ, בִּפְלוּגְתָּא לָא קָא מַיְירֵי.

**William Davidson Edition - English:**
**Rav Pappa the elder says in the name of Rav:** The **four types of** the **death** penalty are **also** taught in order. This is apparent **from** the fact **that Rabbi Shimon disagrees** with the first order; **conclude from it** that **it is taught** in **an exact** order. The Gemara adds: **And the other** Sage, Rav Huna, does not include this mishna among those in which the order is significant, as **he is not speaking of** *mishnayot* where there is **a dispute** with regard to the correct order.


###### Sanhedrin 49b:6
[Sanhedrin 49b:6](https://torahapp.org/share/book/Sanhedrin/r/49b:6)

רַב פָּפָּא אָמַר: אַף סֵדֶר יוֹמָא, דִּתְנַן: כׇּל מַעֲשֵׂה יוֹם הַכִּפּוּרִים הָאֲמוּרִים עַל הַסֵּדֶר, אִם הִקְדִּים מַעֲשֶׂה לַחֲבֵירוֹ – לֹא עָשָׂה וְלֹא כְלוּם.

**William Davidson Edition - English:**
**Rav Pappa says: The order of** the service in the Temple on **the Day** of Atonement, Yom Kippur, is **also** taught in its proper order, **as we learned** in a mishna (*Yoma* 60a): With regard to **all actions** performed in the context of the service **of Yom Kippur, which are stated** in the Mishna, as in the Torah, **in order,** the *halakha* is: **If** the High Priest **performed** one **action before another,** i.e., if he diverged from the order that is written, it is as though **he has done nothing.**


###### Sanhedrin 49b:7
[Sanhedrin 49b:7](https://torahapp.org/share/book/Sanhedrin/r/49b:7)

וְאִידָּךְ, הָהוּא חוּמְרָא בְּעָלְמָא.

**William Davidson Edition - English:**
**And the other** Sage, Rav Huna, does not include this mishna because **that is merely a stringency.** Although a change in the order invalidates the Yom Kippur service, this is not due to the importance of some rites relative to others, but because this order was established by the Torah.


###### Sanhedrin 49b:8
[Sanhedrin 49b:8](https://torahapp.org/share/book/Sanhedrin/r/49b:8)

רַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ אָמַר: אַף סֵדֶר תָּמִיד, דְּקָתָנֵי עֲלַהּ ״זֶהוּ סֵדֶר תָּמִיד״. וְאִידָּךְ – הָהוּא לְמִצְוָה בְּעָלְמָא.

**William Davidson Edition - English:**
**Rav Huna, son of Rav Yehoshua, says: The order of the daily offering,** described in the mishna at the end of tractate *Tamid* (33b), is **also** essential; **as it is taught with regard to it: This is the order of the daily offering,** indicating that it should be performed in exactly that order. **And the other** Sage, Rav Huna, does not include this mishna, as **that** requirement **is merely for the mitzva.** In other words, it is preferable that the offering be sacrificed in that order, but it is not disqualified if one deviates from that order.


###### Sanhedrin 49b:9
[Sanhedrin 49b:9](https://torahapp.org/share/book/Sanhedrin/r/49b:9)

וּלְאַפּוֹקֵי מִמִּצְוַת חֲלִיצָה, דִּתְנַן: מִצְוַת חֲלִיצָה – בָּא הוּא וִיבִמְתּוֹ לִפְנֵי בֵּית דִּין, הָיוּ נוֹתְנִין לוֹ עֵצָה הַהוֹגֶנֶת לוֹ, שֶׁנֶּאֱמַר: ״וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו״.

**William Davidson Edition - English:**
**And** Rav Huna’s principle **excludes the mitzva of the ritual through which a man whose married brother dies childless [*yavam*] frees his late brother’s wife [*yevama*] of her levirate bonds [*ḥalitza*];** i.e., it teaches that the order of that ceremony is not essential. **As we learned** in a mishna (*Yevamot* 106b): **The mitzva of *ḥalitza*** is performed in this manner: The *yavam* **and his *yevama* come before** the **court,** and the judges of the court **offer him advice that is appropriate for him** as to whether to enter levirate marriage or to perform *ḥalitza*, **as it is stated: “And the elders of his city shall call him and speak to him”** (Deuteronomy 25:8).


###### Sanhedrin 49b:10
[Sanhedrin 49b:10](https://torahapp.org/share/book/Sanhedrin/r/49b:10)

וְהִיא אוֹמֶרֶת: ״מֵאֵן יְבָמִי וְגוֹ׳״, וְהוּא אוֹמֵר: ״לֹא חָפַצְתִּי לְקַחְתָּהּ״. וּבִלְשׁוֹן הַקֹּדֶשׁ הָיוּ אוֹמְרִין.

**William Davidson Edition - English:**
**And** if they decide to perform *ḥalitza*, **she says: “My brother-in-law refused** to establish a name for his brother in Israel, he did not wish to consummate the levirate marriage” (Deuteronomy 25:7), **and** afterward **he says: “I do not wish to take her”** (Deuteronomy 25:8). **And they would say** these statements **in the sacred tongue,** Hebrew.


###### Sanhedrin 49b:11
[Sanhedrin 49b:11](https://torahapp.org/share/book/Sanhedrin/r/49b:11)

וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ וְיָרְקָה בְּפָנָיו – רוֹק הַנִּרְאֶה לַדַּיָּינִין. ״וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לְאִישׁ וְגוֹ׳ וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל וְגוֹ׳״.

**William Davidson Edition - English:**
The verse states: **“His *yevama* shall approach him, before the elders, and remove his shoe from on his foot and spit before him”** (Deuteronomy 25:9). Accordingly, she removes his shoe and she spits before him a quantity of **spittle that is visible to the judges. “And she shall respond and say: So shall it be done to the man** who does not build his brother’s house. **And his name shall be called in Israel:** The house of he who had his shoe removed” (Deuteronomy 25:9–10).


###### Sanhedrin 49b:12
[Sanhedrin 49b:12](https://torahapp.org/share/book/Sanhedrin/r/49b:12)

וְאָמַר רַב יְהוּדָה: מִצְוַת חֲלִיצָה – קוֹרְאָה וְקוֹרֵא, חוֹלֶצֶת וְרוֹקֶקֶת, וְקוֹרְאָה.

**William Davidson Edition - English:**
**And Rav Yehuda says** that this is the correct order for **the mitzva of *ḥalitza*: She recites** the sentence beginning with “My brother-in-law refused” (Deuteronomy 25:7), **and** afterward **he recites** “I do not wish to take her” (Deuteronomy 25:8). Then **she removes** the shoe, **and spits, and recites:** “So shall it be done to the man who does not build his brother’s house” (Deuteronomy 25:9).


###### Sanhedrin 49b:13
[Sanhedrin 49b:13](https://torahapp.org/share/book/Sanhedrin/r/49b:13)

וְהָוֵינַן בַּהּ: מַאי קָא מַשְׁמַע לַן? מַתְנִיתִין הִיא! הָא קָא מַשְׁמַע לַן: מִצְוָה הָכִי, וְאִי אָפֵיךְ – לֵית לַן בַּהּ. תַּנְיָא נָמֵי הָכִי: בֵּין שֶׁהִקְדִּים חֲלִיצָה לִרְקִיקָה, אוֹ רְקִיקָה לַחֲלִיצָה – מַה שֶּׁעָשָׂה עָשׂוּי.

**William Davidson Edition - English:**
**And we discussed it: What is** Rav Yehuda **teaching us? This is** already stated in **the mishna.** The answer is that **this** is what Rav Yehuda **teaches us:** It is **a mitzva** to perform *ḥalitza* **like this,** i.e., this is the proper order, **but if** one **switched** the order **we have no** problem **with it;** the *ḥalitza* is still valid, as the order of the ritual is not essential. **This is also taught** in a *baraita*: **Whether** one **performed** the **removal** of the shoe **before** the **spitting, or** the **spitting before the removal** of the shoe, **what** she **did is done,** i.e., the *ḥalitza* is valid.


###### Sanhedrin 49b:14
[Sanhedrin 49b:14](https://torahapp.org/share/book/Sanhedrin/r/49b:14)

וּלְאַפּוֹקֵי מֵהָא דִּתְנַן: כֹּהֵן גָּדוֹל מְשַׁמֵּשׁ בִּשְׁמוֹנָה כֵּלִים, וְהֶדְיוֹט בְּאַרְבָּעָה. בִּכְתוֹנֶת, בְּמִכְנָסַיִם, בְּמִצְנֶפֶת, וְאַבְנֵט. מוֹסִיף עֲלֵיהֶן כֹּהֵן גָּדוֹל: חוֹשֶׁן וְאֵפוֹד וּמְעִיל וְצִיץ.

**William Davidson Edition - English:**
**And** Rav Huna’s principle also **excludes that which we learned** in a mishna (*Yoma* 71b): The **High Priest serves,** i.e., performs the Temple service, wearing **eight garments, and** the **ordinary** priest performs the Temple service wearing **four.** An ordinary priest performs the Temple service **in a tunic, in trousers, in a mitre, and** in **a belt.** The **High Priest adds** another four garments **beyond those** worn by the ordinary priest: **A breastplate, and an ephod, and a robe, and a frontplate.** The order listed in this mishna indicates that the tunic was put on first.


###### Sanhedrin 49b:15
[Sanhedrin 49b:15](https://torahapp.org/share/book/Sanhedrin/r/49b:15)

וְתַנְיָא: מִנַּיִן שֶׁלֹּא יְהֵא דָּבָר קוֹדֵם לַמִּכְנָסַיִם? שֶׁנֶּאֱמַר: ״וּמִכְנְסֵי בַד יִהְיוּ עַל בְּשָׂרוֹ״.

**William Davidson Edition - English:**
**And it is taught** in a *baraita*: **From where** is it derived **that nothing precedes** the donning of **the trousers** when the priest dresses? **As it is stated:** “He shall wear a sacred tunic of linen; **and trousers of linen shall be on his flesh”** (Leviticus 16:4). This indicates that the trousers come first, as they are worn directly on the flesh, proving that the list in the mishna is not in accordance with the order in which the priests dressed.


###### Sanhedrin 49b:16
[Sanhedrin 49b:16](https://torahapp.org/share/book/Sanhedrin/r/49b:16)

וְתַנָּא, מַאי טַעְמָא אַקְדְּמֵיהּ לִכְתוֹנֶת? מִשּׁוּם דְּאַקְדְּמֵיהּ קְרָא. וּקְרָא, מַאי טַעְמָא אַקְדְּמֵיהּ? מִשּׁוּם דִּמְכַסְּיָא כּוּלֵּהּ גּוּפֵיהּ, עֲדִיפָא לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **what is the reason the *tanna*** mentions **the tunic first?** The Gemara answers: **Because the verse** mentions it **first.** The Gemara asks: **And what is the reason the verse** mentions it **first?** The Gemara answers: **Because it covers his entire body,** the Torah **prefers** to mention it first.


###### Sanhedrin 49b:17
[Sanhedrin 49b:17](https://torahapp.org/share/book/Sanhedrin/r/49b:17)

סְקִילָה שְׂרֵיפָה כּוּ׳. סְקִילָה חֲמוּרָה מִשְּׂרֵיפָה, שֶׁכֵּן נִיתְּנָה לִמְגַדֵּף וּלְעוֹבֵד עֲבוֹדָה זָרָה. מַאי חוּמְרָא? שֶׁכֵּן פּוֹשֵׁט יָדוֹ בָּעִיקָּר.

**William Davidson Edition - English:**
§ The mishna states the types of the death penalty in descending order of severity: **Stoning, burning,** killing by decapitation, and strangulation. The Gemara discusses the basis for this order. **Stoning** is considered more **severe than burning, as** stoning **is meted out to one who blasphemes,** i.e., one who curses God, **and to one who worships idols.** For **what** reason is the **severity** of these transgressions considered greater than others? **Because** the transgressor **undermines the fundamental** tenets of Judaism.


###### Sanhedrin 49b:18
[Sanhedrin 49b:18](https://torahapp.org/share/book/Sanhedrin/r/49b:18)

אַדְּרַבָּה: שְׂרֵיפָה חֲמוּרָה, שֶׁכֵּן נִיתְּנָה לְבַת כֹּהֵן שֶׁזִּינְּתָה. וּמַאי חוּמְרָא? שֶׁכֵּן מְחַלֶּלֶת אֶת אָבִיהָ.

**William Davidson Edition - English:**
The Gemara raises an objection: **On the contrary; burning** is more **severe** than stoning, **as it is meted out to a priest’s daughter who committed adultery** (see Leviticus 21:9). **And** for **what** reason is the **severity** of this transgression considered greater than others? **Because** through her sin **she profanes** not only herself but **her father** as well.