## Sanhedrin Daf 65b

###### Sanhedrin 65b:1
[Sanhedrin 65b:1](https://torahapp.org/share/book/Sanhedrin/r/65b:1)

מֵתִיב רַבִּי זֵירָא: יָצְאוּ עֵדִים זוֹמְמִין, שֶׁאֵין בָּהֶן מַעֲשֶׂה. וְאַמַּאי? הָא לֵיתַנְהוּ בַּלֵּב!

**William Davidson Edition - English:**
**Rabbi Zeira raises an objection** to Rava’s answer, as it is stated in a *baraita* that one who unwittingly commits a transgression punishable by death is obligated to bring a sin-offering, **excluding conspiring witnesses,** who are not obligated to bring a sin-offering, **as** their transgressions **do not involve an action.** Rabbi Zeira asks: **And why** is a false witness’s testimony not considered a transgression that involves an action? The testimony is delivered through speech, which should be considered an action, as **this is not** a transgression that is committed **in the heart;** the witnesses are liable for what they said, and not for their intention.


###### Sanhedrin 65b:2
[Sanhedrin 65b:2](https://torahapp.org/share/book/Sanhedrin/r/65b:2)

אָמַר רָבָא: שָׁאנֵי עֵדִים זוֹמְמִין, הוֹאִיל וְיֶשְׁנוֹ בְּקוֹל.

**William Davidson Edition - English:**
**Rava says: Conspiring witnesses are different, since** their transgression **is** committed **through** their **voice.** The essence of their transgression is not speech itself but rather making themselves heard by the court. Therefore, since the projection of one’s voice does not involve action, the transgression of conspiring witnesses is considered not to be involving action.


###### Sanhedrin 65b:3
[Sanhedrin 65b:3](https://torahapp.org/share/book/Sanhedrin/r/65b:3)

וְקוֹל, לְרַבִּי יוֹחָנָן, לָאו מַעֲשֶׂה הוּא? וְהָא אִיתְּמַר: חֲסָמָהּ בְּקוֹל וְהִנְהִיגָהּ בְּקוֹל, רַבִּי יוֹחָנָן אָמַר: חַיָּיב, וְרֵישׁ לָקִישׁ אָמַר: פָּטוּר.

**William Davidson Edition - English:**
The Gemara asks: **And is** projecting one’s **voice not** considered **an action according to Rabbi Yoḥanan? But wasn’t it stated** that *amora’im* engaged in a dispute concerning the following case: If one **muzzled** an animal **by** projecting his **voice,** by berating it whenever it tried to eat, has he transgressed the prohibition of: “You shall not muzzle an ox while it treads out the corn” (Deuteronomy 25:4)? **And** similarly, if one **led** different species to work together **by** projecting his **voice,** without performing any action, has he transgressed the prohibition of: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10)? **Rabbi Yoḥanan says** he is **liable, and Reish Lakish says** he is **exempt.**


###### Sanhedrin 65b:4
[Sanhedrin 65b:4](https://torahapp.org/share/book/Sanhedrin/r/65b:4)

רַבִּי יוֹחָנָן אָמַר: חַיָּיב, עֲקִימַת פִּיו הָוֵי מַעֲשֶׂה. רֵישׁ לָקִישׁ אָמַר: פָּטוּר, עֲקִימַת פִּיו לָא הָוֵי מַעֲשֶׂה.

**William Davidson Edition - English:**
The Gemara explains the reasoning behind their opinions: **Rabbi Yoḥanan says** he is **liable,** as he maintains that **the twisting of** one’s **mouth** to speak **is** considered **an action,** whereas **Reish Lakish says** he is **exempt,** because he holds that that **the twisting of** one’s **mouth** to speak **is not** considered **an action.** Evidently, Rabbi Yoḥanan holds that a transgression one commits by projecting his voice is considered to involve an action.


###### Sanhedrin 65b:5
[Sanhedrin 65b:5](https://torahapp.org/share/book/Sanhedrin/r/65b:5)

אֶלָּא אָמַר רָבָא: שָׁאנֵי עֵדִים זוֹמְמִין, הוֹאִיל וְיֶשְׁנָן בִּרְאִיָּה.

**William Davidson Edition - English:**
**Rather, Rava says** there is a different answer to Rabbi Zeira’s objection: **Conspiring witnesses are different, since they are** rendered liable mainly **through sight,** i.e., the important part of their testimony is what they saw, which is not considered an action.


###### Sanhedrin 65b:6
[Sanhedrin 65b:6](https://torahapp.org/share/book/Sanhedrin/r/65b:6)

תָּנוּ רַבָּנַן: בַּעַל אוֹב – זֶה הַמְדַבֵּר בֵּין הַפְּרָקִים וּמִבֵּין אַצִּילֵי יָדָיו. יִדְּעוֹנִי – זֶה הַמַּנִּיחַ עֶצֶם יָדוּעַ בְּפִיו, וְהוּא מְדַבֵּר מֵאֵלָיו.

**William Davidson Edition - English:**
§ **The Sages taught: A necromancer is one who** causes the voice of the dead to be heard **speaking** from **between** his **joints or from his armpit. A sorcerer [*yideoni*] is one who places a bone of** an animal called **a *yadua* in his mouth, and** the bone **speaks on its own.**


###### Sanhedrin 65b:7
[Sanhedrin 65b:7](https://torahapp.org/share/book/Sanhedrin/r/65b:7)

מֵיתִיבִי: ״וְהָיָה כְּאוֹב מֵאֶרֶץ קוֹלֵךְ״. מַאי לָאו, דְּמִשְׁתַּעֵי כִּי אוֹרְחֵיהּ? לָא, דְּסָלֵיק וְיָתֵיב בֵּין הַפְּרָקִים וּמִשְׁתַּעֵי.

**William Davidson Edition - English:**
The Gemara **raises an objection** from the verse: **“And your voice shall be as a ghost out of the ground”** (Isaiah 29:4). **What, does** the dead person **not speak** from the grave **on his own?** The Gemara answers: **No,** this is not so, **as** the dead person **rises** by sorcery **and sits between the joints** of the necromancer **and speaks.**


###### Sanhedrin 65b:8
[Sanhedrin 65b:8](https://torahapp.org/share/book/Sanhedrin/r/65b:8)

תָּא שְׁמַע: ״וַתֹּאמֶר הָאִשָּׁה אֶל שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן הָאָרֶץ״. מַאי לָאו, דְּמִשְׁתַּעֵי כִּי אוֹרְחֵיהּ? לָא, דְּיָתֵיב בֵּין הַפְּרָקִים וּמִשְׁתַּעֵי.

**William Davidson Edition - English:**
The Gemara suggests: **Come** and **hear** a proof from the statement of the necromancer to King Saul: **“And the woman said to Saul, I see a godlike being coming up out of the earth”** (I Samuel 28:13). **What, does** the verse **not** mean to say **that** the dead person **spoke on his own?** The Gemara refutes this proof: **No,** this is not so, **as** the dead person **sits between the joints** of the necromancer **and speaks.**


###### Sanhedrin 65b:9
[Sanhedrin 65b:9](https://torahapp.org/share/book/Sanhedrin/r/65b:9)

תָּנוּ רַבָּנַן: בַּעַל אוֹב – אֶחָד הַמַּעֲלֶה בִּזְכוּרוֹ, וְאֶחָד הַנִּשְׁאָל בְּגוּלְגּוֹלֶת. מָה בֵּין זֶה לָזֶה? מַעֲלֶה בִּזְכוּרוֹ – אֵינוֹ עוֹלֶה כְּדַרְכּוֹ, וְאֵינוֹ עוֹלֶה בַּשַּׁבָּת. נִשְׁאָל בְּגוּלְגּוֹלֶת – עוֹלֶה כְּדַרְכּוֹ, וְעוֹלֶה בַּשַּׁבָּת.

**William Davidson Edition - English:**
**The Sages taught:** The category of **a necromancer** includes **both one who raises** the dead **with his *zekhur*,** which is a form of sorcery, **and one who inquires** about the future **from a skull [*begulgolet*]. What** is the difference **between this** type of necromancer **and that** type of necromancer? When one **raises** the dead **with his *zekhur*,** the dead **does not rise in its** usual **manner,** but appears upside-down, **and** it **does not rise on Shabbat.** By contrast, when one **inquires** about the future **from a skull,** the dead **rises in its** usual **manner, and** it **rises [*oleh*]** even **on Shabbat.**


###### Sanhedrin 65b:10
[Sanhedrin 65b:10](https://torahapp.org/share/book/Sanhedrin/r/65b:10)

עוֹלֶה? לְהֵיכָא סָלֵיק? הָא קַמֵּיהּ מַנַּח! אֶלָּא אֵימָא: עוֹנֶה כְּדַרְכּוֹ, וְעוֹנֶה בַּשַּׁבָּת.

**William Davidson Edition - English:**
The Gemara asks with regard to the wording of the last statement: **Rises? To where does** it **rise? Isn’t** the skull **lying before him? Rather, say** as follows: The dead **answers in its** usual **manner, and** it **answers [*ve’oneh*]** even **on Shabbat.**


###### Sanhedrin 65b:11
[Sanhedrin 65b:11](https://torahapp.org/share/book/Sanhedrin/r/65b:11)

וְאַף שְׁאֵלָה זוֹ שָׁאַל טוֹרָנוּסְרוּפוּס הָרָשָׁע אֶת רַבִּי עֲקִיבָא. אָמַר לוֹ: וּמָה יוֹם מִיָּמִים? אָמַר לוֹ: וּמָה גְּבַר מִגּוּבְרִין? אֲמַר לֵיהּ: דְּמָרִי צָבֵי. שַׁבָּת נָמֵי דְּמָרִי צָבֵי.

**William Davidson Edition - English:**
With regard to the statement that the dead do not rise on Shabbat, the Gemara relates: **The wicked Turnus Rufus,** the Roman governor of Judea, **asked this question of Rabbi Akiva as well.** Turnus Rufus **said to him: And what** makes this **day,** Shabbat, different **from** other **days?** Rabbi Akiva **said to him: And what** makes this **man,** referring to his interlocutor, more distinguished **than** other **men?** Turnus Rufus **said to him:** I am more distinguished **because my master** the emperor **wants** it that way. Rabbi Akiva said to him: **Shabbat too** is unique **because my Master wants** it that way, as he has sanctified that day.


###### Sanhedrin 65b:12
[Sanhedrin 65b:12](https://torahapp.org/share/book/Sanhedrin/r/65b:12)

אֲמַר לֵיהּ, הָכִי קָאָמֵינָא לָךְ: מִי יֵימַר דְּהָאִידָּנָא שַׁבְּתָא? אָמַר לוֹ: נְהַר סַבַּטְיוֹן יוֹכִיחַ, בַּעַל אוֹב יוֹכִיחַ, קִבְרוֹ שֶׁל אָבִיו יוֹכִיחַ, שֶׁאֵין מַעֲלֶה עָשָׁן בַּשַּׁבָּת. אָמַר לוֹ: בִּיזִּיתוֹ, בִּיַּישְׁתּוֹ, וְקִילַּלְתּוֹ!

**William Davidson Edition - English:**
Turnus Rufus **said to him: This** is what **I** mean to **say to you: Who is to say that now is Shabbat?** Perhaps a different day of the week is Shabbat. Rabbi Akiva **said to him: The Sabbatyon River can prove** that today is Shabbat, as it is calm only on Shabbat. **A necromancer can** also **prove** this, as the dead do not rise on Shabbat. **The grave of his father,** referring to Turnus Rufus’s father, **can** also **prove** this, **as it does not emit smoke on Shabbat,** although smoke rises from it all week, as during the week he is being punished in Gehenna. Turnus Rufus **said to him: You have demeaned** my father, **you have** publicly **shamed him, and you have cursed him** by saying that he is being punished in Gehenna.


###### Sanhedrin 65b:13
[Sanhedrin 65b:13](https://torahapp.org/share/book/Sanhedrin/r/65b:13)

שׁוֹאֵל אוֹב, הַיְינוּ ״וְדֹרֵשׁ אֶל הַמֵּתִים״!

**William Davidson Edition - English:**
§ The Gemara asks: **Isn’t** one who **inquires** about the future from **a necromancer** the same as what is described in the verse: **“Or directs inquiries to the dead”** (Deuteronomy 18:11)? Why are they mentioned separately in the verse?


###### Sanhedrin 65b:14
[Sanhedrin 65b:14](https://torahapp.org/share/book/Sanhedrin/r/65b:14)

דּוֹרֵשׁ לַמֵּתִים, כִּדְתַנְיָא: ״וְדֹרֵשׁ אֶל הַמֵּתִים״ – זֶה הַמַּרְעִיב עַצְמוֹ וְהוֹלֵךְ וְלָן בְּבֵית הַקְּבָרוֹת, כְּדֵי שֶׁתִּשְׁרֶה עָלָיו רוּחַ טוּמְאָה.

**William Davidson Edition - English:**
The Gemara answers: One who **directs inquiries to the dead** employs a different method to contact the dead, **as it is taught** in a *baraita*: **“Or directs inquiries to the dead”; this is one who starves himself and goes and sleeps** overnight **in a graveyard so that a spirit of impurity should settle upon him,** and he can listen to what the dead are saying.


###### Sanhedrin 65b:15
[Sanhedrin 65b:15](https://torahapp.org/share/book/Sanhedrin/r/65b:15)

וּכְשֶׁהָיָה רַבִּי עֲקִיבָא מַגִּיעַ לְמִקְרָא זֶה הָיָה בּוֹכֶה, וּמָה הַמַּרְעִיב עַצְמוֹ כְּדַי שֶׁתִּשְׁרֶה עָלָיו רוּחַ טוּמְאָה – שׁוֹרָה עָלָיו רוּחַ טוּמְאָה, הַמַּרְעִיב עַצְמוֹ כְּדַי שֶׁתִּשְׁרֶה עָלָיו רוּחַ טׇהֳרָה – עַל אַחַת כַּמָּה וְכַמָּה. אֲבָל מָה אֶעֱשֶׂה שֶׁעֲוֹנוֹתֵינוּ גָּרְמוּ לָנוּ, שֶׁנֶּאֱמַר: ״כִּי [אִם] עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים בֵּינֵיכֶם לְבֵין אֱלֹהֵיכֶם״.

**William Davidson Edition - English:**
**And when Rabbi Akiva would arrive at this verse he would weep** and say: **If one who starves himself so that a spirit of impurity will settle upon him** succeeds in doing so, and **a spirit of impurity settles upon him, all the more so one who starves himself so that a spirit of purity will settle upon him** should be successful, and a spirit of purity should settle upon him. **But what can I do, as our iniquities have caused us** not to merit the spirit of sanctity and purity, **as it is stated: “But your iniquities have separated between you and your God,** and your sins have hid His face from you, that He will not hear” (Isaiah 59:2).


###### Sanhedrin 65b:16
[Sanhedrin 65b:16](https://torahapp.org/share/book/Sanhedrin/r/65b:16)

אָמַר רָבָא: אִי בָּעוּ צַדִּיקֵי, בָּרוּ עָלְמָא, שֶׁנֶּאֱמַר: ״כִּי עֲוֹנוֹתֵיכֶם הָיוּ מַבְדִּלִים וְגוֹ׳״.

**William Davidson Edition - English:**
**Rava says: If the righteous wish** to do so, **they** can **create a world, as it is stated: “But your iniquities have separated** between you and your God.” In other words, there is no distinction between God and a righteous person who has no sins, and just as God created the world, so can the righteous.


###### Sanhedrin 65b:17
[Sanhedrin 65b:17](https://torahapp.org/share/book/Sanhedrin/r/65b:17)

רָבָא בְּרָא גַּבְרָא. שַׁדְּרֵיהּ לְקַמֵּיהּ דְּרַבִּי זֵירָא. הֲוָה קָא מִשְׁתַּעֵי בַּהֲדֵיהּ, וְלָא הֲוָה קָא מַהְדַּר לֵיהּ. אֲמַר לֵיהּ: מִן חַבְרַיָּא אַתְּ, הֲדַר לְעַפְרָיךְ.

**William Davidson Edition - English:**
Indeed, **Rava created a man,** a golem, using forces of sanctity. Rava **sent** his creation **before Rabbi Zeira.** Rabbi Zeira **would speak to him but he would not reply.** Rabbi Zeira **said to him: You** were created **by** one of the members of **the group,** one of the Sages. **Return to your dust.**


###### Sanhedrin 65b:18
[Sanhedrin 65b:18](https://torahapp.org/share/book/Sanhedrin/r/65b:18)

רַב חֲנִינָא וְרַב אוֹשַׁעְיָא הֲווֹ יָתְבִי כׇּל מַעֲלֵי שַׁבְּתָא, וְעָסְקִי בְּסֵפֶר יְצִירָה, וּמִיבְּרֵי לְהוּ עִיגְלָא תִּילְתָּא, וְאָכְלִי לֵיהּ.

**William Davidson Edition - English:**
The Gemara relates another fact substantiating the statement that the righteous could create a world if they so desired: **Rav Ḥanina and Rav Oshaya would sit every Shabbat eve and engage in** the study of ***Sefer Yetzira*, and a third-born calf [*igla tilta*] would be created for them, and they would eat it** in honor of Shabbat.


###### Sanhedrin 65b:19
[Sanhedrin 65b:19](https://torahapp.org/share/book/Sanhedrin/r/65b:19)

תָּנוּ רַבָּנַן: ״מְעוֹנֵן״ – רַבִּי שִׁמְעוֹן אוֹמֵר: זֶה הַמַּעֲבִיר שִׁבְעָה מִינֵי זְכוּר עַל הָעַיִן. וַחֲכָמִים אוֹמְרִים: זֶה הָאוֹחֵז אֶת הָעֵינַיִם. רַבִּי עֲקִיבָא אוֹמֵר: זֶה הַמְחַשֵּׁב עִתִּים וְשָׁעוֹת וְאוֹמֵר ״הַיּוֹם יָפֶה לָצֵאת״, ״לְמָחָר יָפֶה לִיקַּח״, ״לִמּוּדֵי עַרְבֵי שְׁבִיעִיּוֹת חִטִּין יָפוֹת״, ״עִיקּוּרֵי קִטְנִיּוֹת מֵהֱיוֹת רָעוֹת״.

**William Davidson Edition - English:**
§ **The Sages taught:** What is the definition of the **soothsayer** mentioned in the verse: “There shall not be found among you…a soothsayer” (Deuteronomy 18:10)? **Rabbi Shimon says: This is one who applies seven types of semen [*zekhur*] to** one’s **eye** in order to perform sorcery. **And the Rabbis say: This is one who deceives the eyes,** as though he is performing sorcery. **Rabbi Akiva says: This is one who calculates** the fortune of **times and hours, and says,** for example: **Today is** a **propitious** day **for going away** on a journey; **tomorrow is propitious for purchasing** property successfully. Or he says that **on the eve of the Sabbatical** Years, the **wheat** harvest **is generally good; uprooting legumes** rather than cutting them from above the ground prevents them **from going bad.**


###### Sanhedrin 65b:20
[Sanhedrin 65b:20](https://torahapp.org/share/book/Sanhedrin/r/65b:20)

תָּנוּ רַבָּנַן: ״מְנַחֵשׁ״ – זֶה הָאוֹמֵר: ״פִּתּוֹ נָפְלָה מִפִּיו״, ״מַקְלוֹ נָפְלָה מִידּוֹ״, ״בְּנוֹ קוֹרֵא לוֹ מֵאַחֲרָיו״, ״עוֹרֵב קוֹרֵא לוֹ״, ״צְבִי הִפְסִיקוֹ בַּדֶּרֶךְ״, ״נָחָשׁ מִימִינוֹ״, וְ״שׁוּעָל מִשְּׂמֹאלוֹ״.

**William Davidson Edition - English:**
**The Sages taught:** The **enchanter** mentioned in the verse (Deuteronomy 18:10) **is** one who relies on superstitious signs, e.g., **one who says:** If one’s **bread fell from his mouth,** that is a bad sign for him; or: If one’s **staff fell from his hand,** it is a bad sign; or: If one’s **son calls him from behind,** it is a sign that he should return from his journey; or: If **a raven calls to him,** or if **a deer blocks him on the way,** or if **a snake is to his right, or** if **a fox is to his left,** all of these are bad signs. An enchanter is one who relies on these as bad signs and consequently changes his course of action.