## Sanhedrin Daf 52a

###### Sanhedrin 52a:1
[Sanhedrin 52a:1](https://torahapp.org/share/book/Sanhedrin/r/52a:1)

הַאי ״אָבִיהָ הִיא מְחַלֶּלֶת״, מַאי דָּרֵישׁ בֵּיהּ?

**William Davidson Edition - English:**
**what does he derive from this** verse: **“She profanes her father”** (Leviticus 21:9), if he does not employ the term “her father” for a verbal analogy concerning a young betrothed woman who committed adultery, as Rabbi Akiva does?


###### Sanhedrin 52a:2
[Sanhedrin 52a:2](https://torahapp.org/share/book/Sanhedrin/r/52a:2)

מִבְּעֵי לֵיהּ לְכִדְתַנְיָא: הָיָה רַבִּי מֵאִיר אוֹמֵר, מָה תַּלְמוּד לוֹמַר ״אֶת אָבִיהָ הִיא מְחַלֶּלֶת״? שֶׁאִם הָיוּ נוֹהֲגִין בּוֹ קוֹדֶשׁ – נוֹהֲגִין בּוֹ חוֹל, כָּבוֹד – נוֹהֲגִין בּוֹ בִּזָּיוֹן. אוֹמְרִין: ״אָרוּר שֶׁזּוֹ יָלַד, אָרוּר שֶׁזּוֹ גִּידֵּל, אָרוּר שֶׁיָּצָא זוֹ מֵחֲלָצָיו״.

**William Davidson Edition - English:**
The Gemara answers: He **requires it for that which is taught** in a *baraita*: **Rabbi Meir would say: Why** must **the verse state: “She profanes her father”?** To teach **that if** initially **they would treat** her father in **a sacred** manner, now **they treat him** in **a profane** manner. If previously they would treat him with **honor,** they now **treat him** with **degradation. They say: Cursed** is the one **who bore this** daughter, **cursed** is the one **who raised this** daughter, **cursed** is the one **from whose loins this** daughter **emerged.**


###### Sanhedrin 52a:3
[Sanhedrin 52a:3](https://torahapp.org/share/book/Sanhedrin/r/52a:3)

אָמַר רַב אָשֵׁי: כְּמַאן קָרֵינַן ״רַשִּׁיעָא בַּר רַשִּׁיעָא״, וַאֲפִילּוּ לְרַשִּׁיעָא בַּר צַדִּיקָא, כְּמַאן? כְּהַאי תַּנָּא.

**William Davidson Edition - English:**
**Rav Ashi says: In accordance with whose** opinion **do we call even a wicked person** who is **the son of a righteous person: A wicked person, the son of a wicked person? In accordance with whose** opinion is it? It **is in accordance with** the opinion of **this *tanna*,** Rabbi Meir, who says that a sinful daughter profanes her father, and he too is treated with disgrace.


###### Sanhedrin 52a:4
[Sanhedrin 52a:4](https://torahapp.org/share/book/Sanhedrin/r/52a:4)

זוֹ מִצְוַת הַנִּסְקָלִין. מַאי תַּנָּא דְּקָתָנֵי זוֹ מִצְוַת הַנִּסְקָלִין?

**William Davidson Edition - English:**
§ The mishna teaches: **This** describes **the mitzva of those who are stoned,** i.e., the process of execution by stoning. The Gemara asks: **What** was **taught** in the mishna with regard to **which it teaches** now: **This** describes **the mitzva of those who are stoned?**


###### Sanhedrin 52a:5
[Sanhedrin 52a:5](https://torahapp.org/share/book/Sanhedrin/r/52a:5)

מִשּׁוּם דִּתְנָא: נִגְמַר הַדִּין מוֹצִיאִין אוֹתוֹ לְסׇקְלוֹ. בֵּית הַסְּקִילָה הָיָה גָּבוֹהַּ שְׁתֵּי קוֹמוֹת. וְאַיְּידֵי דְּקָא בָעֵי לְמִיתְנֵא מִצְוַת הַנִּשְׂרָפִין, תְּנָא נָמֵי זוֹ מִצְוַת הַנִּסְקָלִין.

**William Davidson Edition - English:**
The Gemara answers: The Mishna states this **because it teaches** in the previous chapter (42b): When **the trial has ended** in a guilty verdict and the condemned man has been sentenced to stoning, **he is taken out to be stoned.** And it continues (45a): **The place of stoning** from which the condemned party is pushed to his death **is** a platform **twice the height** of an ordinary person. **And since** the Mishna **wants to teach** in the next mishna: **The mitzva of those who are burned,** and it will then proceed to describe the processes involved in carrying out the other forms of execution, **it also teaches** in this mishna: **This** describes **the mitzva of those who are stoned,** in order to summarize what was taught up to this point.


###### Sanhedrin 52a:6
[Sanhedrin 52a:6](https://torahapp.org/share/book/Sanhedrin/r/52a:6)

**מַתְנִי׳** מִצְוַת הַנִּשְׂרָפִין – הָיוּ מְשַׁקְּעִין אוֹתוֹ בַּזֶּבֶל עַד אַרְכוּבּוֹתָיו, וְנוֹתְנִין סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה, וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ, עַד שֶׁפּוֹתֵחַ אֶת פִּיו. וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו, וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו.

**William Davidson Edition - English:**
**MISHNA:** **The mitzva of those who are burned,** i.e., the process of execution by burning, is carried out in the following manner: The executioners **submerge** the condemned one **in dung up to his knees** so he cannot move, **and they place a rough scarf within a soft one,** so his throat will not be wounded, **and wrap** these scarves **around his neck. This** one, i.e., one of the witnesses, **pulls** the scarf **toward himself, and that** one, the other witness, **pulls** it **toward himself, until** the condemned one is forced to **open his mouth,** as he is choking. **And** another person then **lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines** and he dies.


###### Sanhedrin 52a:7
[Sanhedrin 52a:7](https://torahapp.org/share/book/Sanhedrin/r/52a:7)

רַבִּי יְהוּדָה אוֹמֵר: אַף הוּא, אִם מֵת בְּיָדָם – לֹא הָיוּ מְקַיְּימִין בּוֹ מִצְוַת שְׂרֵיפָה, אֶלָּא פּוֹתֵחַ אֶת פִּיו בִּצְבָת שֶׁלֹּא בְּטוֹבָתוֹ, וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו, וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו.

**William Davidson Edition - English:**
**Rabbi Yehuda says: But if this** one who is condemned to death by burning accidentally **died at their hands** by strangulation, **they have not fulfilled the mitzva of** execution by **burning for** this person. **Rather,** the process is carried out in the following manner: One **opens the mouth of** the condemned person **with prongs, against his will, and** one **lights the wick and throws it into his mouth, and it goes down into his intestines and burns his intestines** and he dies.


###### Sanhedrin 52a:8
[Sanhedrin 52a:8](https://torahapp.org/share/book/Sanhedrin/r/52a:8)

אָמַר רַבִּי אֶלְעָזָר בֶּן צָדוֹק: מַעֲשֶׂה בְּבַת כֹּהֵן אַחַת שֶׁזִּינְּתָה, וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ: מִפְּנֵי שֶׁלֹּא הָיָה בֵּית דִּין שֶׁל אוֹתָהּ שָׁעָה בָּקִי.

**William Davidson Edition - English:**
**Rabbi Elazar ben Tzadok said: An incident** occurred **with regard to a certain priest’s daughter who committed adultery, and they wrapped her in bundles of branches and burned her,** contrary to the process described in the mishna. The Sages **said to him:** That court did not act properly; they did so **because the court at that time was not proficient** in *halakha*.


###### Sanhedrin 52a:9
[Sanhedrin 52a:9](https://torahapp.org/share/book/Sanhedrin/r/52a:9)

**גְּמָ׳** מַאי פְּתִילָה? אָמַר רַב מַתְנָה: פְּתִילָה שֶׁל אֲבָר.

**William Davidson Edition - English:**
**GEMARA:** **What** kind of **wick** is the mishna referring to? **Rav Mattana says: A wick of lead,** i.e., a long, thin piece of lead in the shape of a wick, which is melted and poured down into the intestines.


###### Sanhedrin 52a:10
[Sanhedrin 52a:10](https://torahapp.org/share/book/Sanhedrin/r/52a:10)

מְנָא לַן? אָתְיָא ״שְׂרֵיפָה״ ״שְׂרֵיפָה״ מֵעֲדַת קֹרַח. מָה לְהַלָּן שְׂרֵיפַת נְשָׁמָה וְגוּף קַיָּים, אַף כָּאן שְׂרֵיפַת נְשָׁמָה וְגוּף קַיָּים.

**William Davidson Edition - English:**
**From where do we** derive that burning means this kind of death? **It is derived from** a verbal analogy between the **burning** that is described in the context of capital punishment (see Leviticus 21:9) and the **burning** described with regard to **the assembly of Korah,** when they were burned by God (see Numbers 17:4). **Just as there,** with regard to the assembly of Korah, they were killed by **the burning of** the **soul** within the body, **but** the **body** itself remained **intact, so too here,** the condemned one is executed by **the burning** of the **soul, but** the **body** remains **intact.** He is not executed by means of the burning of the body with wood, as in that case the body would be consumed.


###### Sanhedrin 52a:11
[Sanhedrin 52a:11](https://torahapp.org/share/book/Sanhedrin/r/52a:11)

רַבִּי אֶלְעָזָר אָמַר: אָתְיָא שְׂרֵיפָה שְׂרֵיפָה מִבְּנֵי אַהֲרֹן, מָה לְהַלָּן שְׂרֵיפַת נְשָׁמָה וְגוּף קַיָּים – אַף כָּאן שְׂרֵיפַת נְשָׁמָה וְגוּף קַיָּים.

**William Davidson Edition - English:**
**Rabbi Elazar says** that there is a different source for this method of burning: It is **derived from** a verbal analogy between the **burning** that is described in this context and the **burning** that is described with regard to the deaths of Nadav and Avihu, **the sons of Aaron** (see Leviticus 10:6). **Just as there,** Nadav and Avihu were killed by **the burning of** the **soul, but** the **body** remained **intact, so too here,** the execution is carried out by **the burning of** the **soul, but** the **body** remains **intact.**


###### Sanhedrin 52a:12
[Sanhedrin 52a:12](https://torahapp.org/share/book/Sanhedrin/r/52a:12)

מַאן דְּיָלֵיף מֵעֲדַת קֹרַח, מְנָא לֵיהּ? דִּכְתִיב: ״וְאֵת מַחְתּוֹת הַחַטָּאִים הָאֵלֶּה בְּנַפְשֹׁתָם״, שֶׁנִּשְׁמָתָן נִשְׂרֶפֶת וְגוּף קַיָּים.

**William Davidson Edition - English:**
The Gemara asks: **From where does the one who derives** that burning means this kind of death **from the assembly of Korah** derive that their bodies were not burned? The Gemara answers: He derives it from that **which is written: “And the firepans of these men who have sinned with their souls”** (Numbers 17:3), which indicates **that** only **their souls were burned, but** their **bodies were intact.**


###### Sanhedrin 52a:13
[Sanhedrin 52a:13](https://torahapp.org/share/book/Sanhedrin/r/52a:13)

וְאִידַּךְ: הָהִיא שְׂרֵיפָה מַמָּשׁ הִיא. וּמַאי ״בְּנַפְשֹׁתָם״? שֶׁנִּתְחַיְּיבוּ שְׂרֵיפָה עַל עִסְקֵי נַפְשׁוֹתָם.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **the other** Sage, who does not derive that burning means this kind of death from here, interpret the deaths of the assembly of Korah? The Gemara answers: **That** burning **was actual burning** of their bodies. **And what** is the meaning of the term: **“With their souls”?** It means **that they were deemed liable** to be killed by **burning due to matters of** sustaining **their souls,** i.e., they sinned because Korah helped them fulfill their bodily desires, and consequently they followed him.


###### Sanhedrin 52a:14
[Sanhedrin 52a:14](https://torahapp.org/share/book/Sanhedrin/r/52a:14)

כִּדְרֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מַאי דִּכְתִיב ״בְּחַנְפֵי לַעֲגֵי מָעוֹג חָרֹק עָלַי שִׁנֵּימוֹ״? בִּשְׁבִיל חֲנוּפָּה שֶׁהֶחְנִיפוּ לְקֹרַח עַל עִסְקֵי לְגִימָה, חָרַק עֲלֵיהֶן שַׂר שֶׁל גֵּיהִנָּם שִׁנָּיו.

**William Davidson Edition - English:**
This latter explanation is **in accordance with** the statement **of Reish Lakish. As Reish Lakish says: What** is the meaning of that **which is written: “With the flattering mockeries of spitefulness [*maog*] they gnash at me with their teeth”** (Psalms 35:16)? It means that **because of the flattery** of those people **who flattered Korah over matters of eating,** i.e., because of the food and drink that he would give them, **the minister of Gehenna gnashed his teeth over them,** as they eventually sinned and fell into his hands. The word *maog* is interpreted homiletically here as alluding to *uga*, cake.


###### Sanhedrin 52a:15
[Sanhedrin 52a:15](https://torahapp.org/share/book/Sanhedrin/r/52a:15)

וּמַאן דְּיָלֵיף מִבְּנֵי אַהֲרֹן מְנָא לֵיהּ? דִּכְתִיב: ״וַיָּמֻתוּ לִפְנֵי ה׳״, כְּעֵין מִיתָה.

**William Davidson Edition - English:**
The Gemara asks: **And from where does the one who derives** that burning means this kind of death **from the sons of Aaron** derive that their bodies were not burned? The Gemara answers: He derives it from that **which is written:** “And fire came out from before the Lord, and devoured them, **and they died before the Lord”** (Leviticus 10:2). The term “and they died” indicates that it was **similar to** a natural **death,** in which the body remains intact.


###### Sanhedrin 52a:16
[Sanhedrin 52a:16](https://torahapp.org/share/book/Sanhedrin/r/52a:16)

וְאִידַּךְ: הָהוּא שְׂרֵיפָה מַמָּשׁ הֲוַאי. וּמַאי דִּכְתִיב ״וַיָּמֻתוּ״? דְּאַתְחֵיל בְּהוּ מִגַּוַּאי, כְּעֵין מִיתָה. דְּתַנְיָא, אַבָּא יוֹסֵי בֶּן דּוֹסְתַּאי אוֹמֵר: שְׁנֵי חוּטִין שֶׁל אֵשׁ יָצְאוּ מִבֵּית קוֹדֶשׁ הַקֳּדָשִׁים וְנֶחְלְקוּ לְאַרְבַּע, וְנִכְנְסוּ שְׁנַיִם בְּחוֹטְמוֹ שֶׁל זֶה וּשְׁנַיִם בְּחוֹטְמוֹ שֶׁל זֶה וּשְׂרָפוּם.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **the other** Sage, who does not derive that burning means this kind of death from here, interpret the death of the sons of Aaron? The Gemara answers: **That** burning **was actual burning. And** in that case, **what** is the meaning of that **which is written: “And they died”?** It means **that** the fire **started from within them,** and therefore it was **similar to** a natural **death,** which occurs within the person. **As it is taught** in a *baraita*: **Abba Yosei ben Dostai says: Two threads of fire came out of the Holy of Holies and split into four, and two entered the nostrils of this** one, **and** the other **two** entered **the nostrils of that** one, **and** the threads of fire **burned them.**


###### Sanhedrin 52a:17
[Sanhedrin 52a:17](https://torahapp.org/share/book/Sanhedrin/r/52a:17)

וְהָכְתִיב: ״וַתֹּאכַל אוֹתָם״! אוֹתָם, וְלֹא בִּגְדֵיהֶם.

**William Davidson Edition - English:**
The Gemara asks: **But isn’t it written: “And devoured them [*vatokhal otam*]”?** The usage of the expanded term “*vatokhal otam*,” instead of the terser *vatokhlem*, indicates a limitation, i.e., only they were consumed, to the exclusion of their bodies. The Gemara answers: The verse means that the fire devoured **“them,” but not their clothes.**


###### Sanhedrin 52a:18
[Sanhedrin 52a:18](https://torahapp.org/share/book/Sanhedrin/r/52a:18)

וְנֵילַף מִפָּרִים הַנִּשְׂרָפִים, מָה לְהַלָּן שְׂרֵיפָה מַמָּשׁ – אַף כָּאן שְׂרֵיפָה מַמָּשׁ?

**William Davidson Edition - English:**
The Gemara asks: **And let us derive** the correct method of execution by burning **from** the *halakha* of the **bull** offerings **that are burned. Just as there,** the reference is to **actual burning, so too here,** perhaps there should be **actual burning.**


###### Sanhedrin 52a:19
[Sanhedrin 52a:19](https://torahapp.org/share/book/Sanhedrin/r/52a:19)

מִסְתַּבְּרָא מֵאָדָם הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן אָדָם, חוֹטֵא, נְשָׁמָה, פִּיגּוּל.

**William Davidson Edition - English:**
The Gemara answers: **It stands to reason** that **one should derive** the *halakha* with regard to capital punishment **from** the death of **a person,** i.e., either from the assembly of Korah or the sons of Aaron, **as** they share common elements: They deal with **a person, a sinner,** and **a soul** that is taken through burning, i.e., the person dies as a result of the burning. Furthermore, the *halakha* of **an offering that was sacrificed with the intent to consume it after its designated time [*piggul*],** is not relevant in either case, whereas it is relevant to bull offerings that are burned.


###### Sanhedrin 52a:20
[Sanhedrin 52a:20](https://torahapp.org/share/book/Sanhedrin/r/52a:20)

אַדְּרַבָּה, מִפָּרִים הַנִּשְׂרָפִים הֲוָה לֵיהּ לְמֵילַף, שֶׁכֵּן מַכְשִׁיר לְדוֹרוֹת.

**William Davidson Edition - English:**
The Gemara asks: **On the contrary, one should derive** the *halakha* with regard to capital punishment **from** the **bull** offerings **that are burned, as** both **enable** the fulfillment of a mitzva, whereas the deaths of the assembly of Korah and the sons of Aaron were not mitzvot. Furthermore, both of these are fixed *halakhot* **for** all future **generations,** whereas the deaths of the assembly of Korah and the sons of Aaron were onetime incidents.


###### Sanhedrin 52a:21
[Sanhedrin 52a:21](https://torahapp.org/share/book/Sanhedrin/r/52a:21)

הָנָךְ נְפִישִׁין.

**William Davidson Edition - English:**
The Gemara answers: **Those** elements that are shared by capital punishment and the deaths of the assembly of Korah and the sons of Aaron **are more numerous** than the elements that are shared by capital punishment and the bulls that are burned. Therefore, the *halakha* is derived from the assembly of Korah and the sons of Aaron.


###### Sanhedrin 52a:22
[Sanhedrin 52a:22](https://torahapp.org/share/book/Sanhedrin/r/52a:22)

מַאן דְּיָלֵיף מֵעֲדַת קֹרַח, מַאי טַעְמָא לָא יָלֵיף מִבְּנֵי אַהֲרֹן? הָהוּא שְׂרֵיפָה מַמָּשׁ הֲוַאי. וְנֵילַף מִינַּהּ?

**William Davidson Edition - English:**
The Gemara asks: With regard to **the one who derives** this *halakha* **from the assembly of Korah, what is the reason he does not derive** it **from the sons of Aaron?** Because in his opinion **that was actual burning. But** if this is the case, **let us derive from** the death of the sons of Aaron that execution by burning should be performed with actual burning; why does he derive from the assembly of Korah that hot lead should be used?


###### Sanhedrin 52a:23
[Sanhedrin 52a:23](https://torahapp.org/share/book/Sanhedrin/r/52a:23)

אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אָמַר קְרָא ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״, בְּרוֹר לוֹ מִיתָה יָפָה.

**William Davidson Edition - English:**
**Rav Naḥman says** that **Rabba bar Avuh says:** The **verse states: “And you shall love your neighbor as yourself”** (Leviticus 19:18), which teaches that even with regard to a condemned prisoner one should **select a good,** i.e., a compassionate, **death for him.** The method of burning described in the mishna is certainly faster and less painful than the burning of the entire body.


###### Sanhedrin 52a:24
[Sanhedrin 52a:24](https://torahapp.org/share/book/Sanhedrin/r/52a:24)

וְכִי מֵאַחַר דְּאִיכָּא דְּרַב נַחְמָן, גְּזֵירָה שָׁוָה לְמָה לִי?

**William Davidson Edition - English:**
The Gemara asks: **And since there is** the *halakha* **of Rav Naḥman, why do I** need the **verbal analogy?** Even without this proof execution by burning would have been performed with hot lead, as it is a less painful form of death.


###### Sanhedrin 52a:25
[Sanhedrin 52a:25](https://torahapp.org/share/book/Sanhedrin/r/52a:25)

אִי לָאו גְּזֵירָה שָׁוָה, הֲוָה אָמֵינָא: שְׂרֵיפַת נְשָׁמָה וְגוּף קַיָּים – לָאו שְׂרֵיפָה הִיא כְּלָל. וְאִי מִשּׁוּם ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״, לַפֵּישׁ לֵיהּ חֲבִילֵי זְמוֹרוֹת כִּי הֵיכִי דְּלִישְׂרוֹף לַעֲגַל. קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara answers: **Were it not** for the **verbal analogy, I would say** that a death that includes **the burning of** the **soul, but** the **body** itself remains **intact, is not burning at all,** and that it does not fulfill the mitzva of execution by burning. **And if** it is necessary to alleviate the condemned one’s pain **due to** the *halakha* of **“And you shall love your neighbor as yourself” (Leviticus 19:18), let** the court **increase for him the bundles of branches, so that he will burn quicker.** Therefore, the verbal analogy **teaches us** that even internal burning is regarded as burning, and once this has been established it is taken into consideration that he must be executed in the least painful way.


###### Sanhedrin 52a:26
[Sanhedrin 52a:26](https://torahapp.org/share/book/Sanhedrin/r/52a:26)

וּכְבָר הָיוּ מֹשֶׁה וְאַהֲרֹן מְהַלְּכִין בַּדֶּרֶךְ, וְנָדָב וַאֲבִיהוּא מְהַלְּכִין אַחֲרֵיהֶן, וְכׇל יִשְׂרָאֵל אַחֲרֵיהֶן. אָמַר לוֹ נָדָב לַאֲבִיהוּא: אֵימָתַי יָמוּתוּ שְׁנֵי זְקֵנִים הַלָּלוּ וַאֲנִי וְאַתָּה נַנְהִיג אֶת הַדּוֹר? אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא: הֲנִרְאֶה מִי קוֹבֵר אֶת מִי. אָמַר רַב פָּפָּא, הַיְינוּ דְּאָמְרִי אִינָשֵׁי: נְפִישֵׁי גַּמְלֵי סָבֵי דִּטְעִינִי מַשְׁכֵי דְהוּגְנֵי.

**William Davidson Edition - English:**
Apropos the deaths of Nadav and Avihu, an aggadic midrash on this subject is quoted: **And** it had **already** happened that **Moses and Aaron were walking on** their **way, and Nadav and Avihu were walking behind them, and the entire Jewish people** were walking **behind them. Nadav said to Avihu: When will** it happen that **these two old men will die and you and I will lead the generation,** as we are their heirs? **The Holy One, Blessed be He, said to them: We shall see who buries whom. Rav Pappa says: This** explains the adage **that people say: Many are the old camels that are loaded with the skins of young camels.**


###### Sanhedrin 52a:27
[Sanhedrin 52a:27](https://torahapp.org/share/book/Sanhedrin/r/52a:27)

אָמַר רַבִּי אֱלִיעֶזֶר:

**William Davidson Edition - English:**
**Rabbi Eliezer says:**