## Sanhedrin Daf 79b

###### Sanhedrin 79b:1
[Sanhedrin 79b:1](https://torahapp.org/share/book/Sanhedrin/r/79b:1)

נְתִינָה לְמַעְלָה: מָה לְהַלָּן מָמוֹן, אַף כָּאן מָמוֹן.

**William Davidson Edition - English:**
**giving above:** “He shall be punished, as the husband of the woman shall impose upon him, and he shall give as the judges determine” (Exodus 21:22). **Just as there,** in the phrase: “Give as the judges determine,” the reference is to **monetary restitution, so too here,** in the phrase: “Give a life for a life,” the reference is to **monetary restitution.**


###### Sanhedrin 79b:2
[Sanhedrin 79b:2](https://torahapp.org/share/book/Sanhedrin/r/79b:2)

אָמַר רָבָא: הָאי דְּתָנָא דְּבֵי חִזְקִיָּה מַפְּקָא מִדְּרַבִּי, וּמַפְּקָא מִדְּרַבָּנַן. דְּתָנָא דְּבֵי חִזְקִיָּה: ״מַכֵּה אָדָם״ וּ״מַכֵּה בְּהֵמָה״.

**William Davidson Edition - English:**
**Rava says: That** which **the school of Ḥizkiyya taught diverges from** the statement **of Rabbi** Yehuda HaNasi, **and diverges from** the statement **of the Rabbis.** The school of Ḥizkiyya holds that in the case where one intended to kill one individual and killed another individual, he is exempt from both liability to be executed, counter to the opinion of the Rabbis, and from the obligation to pay monetary restitution. **As the school of Ḥizkiyya taught:** The verse states: “And he who kills an animal shall pay for it, and he who kills a man shall be put to death” (Leviticus 24:21), indicating that **one who kills a man and one who kills an animal** are comparable.


###### Sanhedrin 79b:3
[Sanhedrin 79b:3](https://torahapp.org/share/book/Sanhedrin/r/79b:3)

מָה מַכֵּה בְּהֵמָה לֹא חִלַּקְתָּ בָּהּ בֵּין שׁוֹגֵג לְמֵזִיד, בֵּין מִתְכַּוֵּין לְשֶׁאֵינוֹ מִתְכַּוֵּין, בֵּין דֶּרֶךְ יְרִידָה לְדֶרֶךְ עֲלִיָּיה – לְפוֹטְרוֹ מָמוֹן אֶלָּא לְחַיְּיבוֹ מָמוֹן. אַף מַכֵּה אָדָם לֹא תַּחְלוֹק בּוֹ בֵּין שׁוֹגֵג לְמֵזִיד, בֵּין מִתְכַּוֵּין לְשֶׁאֵין מִתְכַּוֵּין, בֵּין דֶּרֶךְ יְרִידָה לְדֶרֶךְ עֲלִיָּיה – לְחַיְּיבוֹ מָמוֹן אֶלָּא לְפוֹטְרוֹ מָמוֹן.

**William Davidson Edition - English:**
This teaches that **just as** with regard to **one who kills an animal,** the Torah **did not differentiate** between **whether** he does so **unwittingly or intentionally, whether** he acts **with intent or with no intent,** or **whether** he strikes **in** the course of **a downward motion or in** the course of **an upward motion,** and this is not **to exempt him from** paying **monetary restitution** in all these cases but **rather to render him liable** to pay **monetary restitution,** as one who kills an animal is liable in any event; **similarly, with regard to one who kills a person, do not differentiate concerning him whether** he does so **unwittingly or unintentionally, whether** he acts **with intent or with no intent,** or **whether** he strikes **in** the course of **a downward motion or in** the course of **an upward motion,** and this is not **to render him liable** to pay **monetary restitution** for the damage he causes in the process of killing him but **rather to exempt him from** paying **monetary restitution** in any event.


###### Sanhedrin 79b:4
[Sanhedrin 79b:4](https://torahapp.org/share/book/Sanhedrin/r/79b:4)

מַאי ״שֶׁאֵין מִתְכַּוֵּין״? אִילֵּימָא שֶׁאֵין מִתְכַּוֵּין כְּלָל – הַיְינוּ שׁוֹגֵג! אֶלָּא פְּשִׁיטָא שֶׁאֵין מִתְכַּוֵּין לָזֶה אֶלָּא לָזֶה, וְקָתָנֵי לְחַיְּיבוֹ מָמוֹן אֶלָּא לְפוֹטְרוֹ מָמוֹן. וְאִי בַּר קְטָלָא הוּא, מַאי אִיצְטְרִיךְ לְמִיפְטְרֵיהּ מָמוֹן?

**William Davidson Edition - English:**
Accordingly, it is derived from here that one who commits a transgression carrying the death penalty is exempt from paying damages for his action, even if he is not given the death penalty in practice. The Gemara asks: **What is** the meaning of **with no intent? If we say** that it means **that he had no intent** to kill **at all** and he happened to kill a person, **that is unwitting** murder that is mentioned explicitly in the *baraita*. **Rather,** it is **obvious** that the reference in the *baraita* is to **one who does not intend to** kill **this** individual, **but** does intend **to** kill **that** individual. **And it is taught:** This is not **to render him liable** to pay **monetary restitution** for the damage he causes in the process of killing him but **rather to exempt him from** paying **monetary restitution. And if** according to the school of Ḥizkiyya he is **liable to be executed,** for **what** reason **was** it **necessary to exempt him** from **monetary restitution?** Clearly the *halakha* is that one who is executed is exempt from payment.


###### Sanhedrin 79b:5
[Sanhedrin 79b:5](https://torahapp.org/share/book/Sanhedrin/r/79b:5)

אֶלָּא, לָאו שְׁמַע מִינַּהּ: לָאו בַּר קְטָלָא הוּא, וְלָאו בַּר מָמוֹנָא הוּא.

**William Davidson Edition - English:**
**Rather,** must one **not conclude from it** that **he is neither liable to be executed, nor is he liable** to pay **monetary restitution.** With regard to liability to be executed in a case where one intended to kill one individual and he killed another, the school of Ḥizkiyya holds in accordance with the opinion of Rabbi Shimon that he is exempt from the death penalty, and holds that he is exempt from paying monetary restitution as well.


###### Sanhedrin 79b:6
[Sanhedrin 79b:6](https://torahapp.org/share/book/Sanhedrin/r/79b:6)

**מַתְנִי׳** רוֹצֵחַ שֶׁנִּתְעָרֵב בַּאֲחֵרִים – כּוּלָּן פְּטוּרִין. רַבִּי יְהוּדָה אוֹמֵר: כּוֹנְסִין אוֹתָן לַכִּיפָּה.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a murderer who was intermingled with others** and it is not possible to identify the murderer, **all of them are exempt** from liability to be executed. **Rabbi Yehuda says:** The court **gathers them into the vaulted chamber [*lakippa*]** where they will eventually die.


###### Sanhedrin 79b:7
[Sanhedrin 79b:7](https://torahapp.org/share/book/Sanhedrin/r/79b:7)

כׇּל חַיָּיבֵי מִיתוֹת שֶׁנִּתְעָרְבוּ זֶה בָּזֶה – נִידּוֹנִין בַּקַּלָּה. הַנִּסְקָלִין בַּנִּשְׂרָפִין – רַבִּי שִׁמְעוֹן אוֹמֵר: נִידּוֹנִין בִּסְקִילָה, שֶׁהַשְּׂרֵיפָה חֲמוּרָה. וַחֲכָמִים אוֹמְרִים: נִידּוֹנִין בִּשְׂרֵיפָה, שֶׁהַסְּקִילָה חֲמוּרָה.

**William Davidson Edition - English:**
With regard to **all** those **liable to** be executed with different court-imposed **death** penalties **who became intermingled with each other** and it cannot be determined which individual was sentenced to which death, **they are** all **sentenced to the** most **lenient** form of execution to which any of them was sentenced. In a case where those **who are** liable to be **stoned** were intermingled **with** those **who are** liable to be **burned, Rabbi Shimon says: They are** all **sentenced** to be executed **by stoning, as burning** is a more **severe** form of execution than stoning. **And the Rabbis say: They are** all **sentenced** to be executed **by burning, as stoning** is a more **severe** form of execution than burning.


###### Sanhedrin 79b:8
[Sanhedrin 79b:8](https://torahapp.org/share/book/Sanhedrin/r/79b:8)

אָמַר לָהֶן רַבִּי שִׁמְעוֹן: אִילּוּ לֹא הָיְתָה שְׂרֵיפָה חֲמוּרָה, לֹא נִתְּנָה לְבַת כֹּהֵן שֶׁזִּנְּתָה. אָמְרוּ לוֹ: אִילּוּ לֹא הָיְתָה סְקִילָה חֲמוּרָה, לֹא נִתְּנָה לִמְגַדֵּף וּלְעוֹבֵד עֲבוֹדָה זָרָה.

**William Davidson Edition - English:**
**Rabbi Shimon said to** the Rabbis: **If burning were not more severe** than stoning, **it would not have been administered to a priest’s daughter who committed adultery.** A betrothed daughter of an Israelite who committed adultery is executed by stoning. If burning were not a more severe form of execution than stoning, it would not have been administered to the daughter of a priest who committed adultery, who would presumably receive a more severe punishment. The Rabbis **said to** Rabbi Shimon: **If stoning were not more severe** than burning **it would not have been** the death penalty **administered to a blasphemer and to an idol worshipper,** as their actions violate the very core of the Jewish faith.


###### Sanhedrin 79b:9
[Sanhedrin 79b:9](https://torahapp.org/share/book/Sanhedrin/r/79b:9)

הַנֶּהֱרָגִין בַּנֶּחְנָקִין, רַבִּי שִׁמְעוֹן אוֹמֵר: בְּסַיִיף, וַחֲכָמִים אוֹמְרִים: בְּחֶנֶק.

**William Davidson Edition - English:**
There is a parallel dispute: In a case where those **who are** liable to be **killed** by beheading were intermingled **with** those **who are** liable to be **strangled, Rabbi Shimon says: They are** all **sentenced** to be beheaded **with a sword,** as strangulation is a more severe form of execution than beheading. **And the Rabbis say: They are** all **sentenced** to be executed **by strangulation,** as beheading is a more severe form of execution than strangulation.


###### Sanhedrin 79b:10
[Sanhedrin 79b:10](https://torahapp.org/share/book/Sanhedrin/r/79b:10)

**גְּמָ׳** מַאן אֲחֵרִים? אִילֵּימָא אֲחֵרִים כְּשֵׁרִים, פְּשִׁיטָא! וְתוּ, בְּהָא לֵימָא רַבִּי יְהוּדָה: כּוֹנְסִין אוֹתָן לְכִיפָּה?

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches the *halakha* of a murderer who was intermingled with others. The Gemara asks: **Who are the others** with whom he was intermingled? **If we say** that **the others are upstanding** individuals, it is **obvious** that they are exempt; why would they all be punished for the transgression of one who happened to be among them? **And furthermore, shall Rabbi Yehuda say in that** case: The court **gathers them into the vaulted chamber** where they will eventually die? Can innocent people be left to die in this manner?


###### Sanhedrin 79b:11
[Sanhedrin 79b:11](https://torahapp.org/share/book/Sanhedrin/r/79b:11)

(סימן בשק״ר).

**William Davidson Edition - English:**
The Gemara cites **a mnemonic, *beit*, *shin*, *kuf*, *reish*,** for the Sages who address the above question: Rabbi Abbahu citing Shmuel, Reish Lakish, and Rava.


###### Sanhedrin 79b:12
[Sanhedrin 79b:12](https://torahapp.org/share/book/Sanhedrin/r/79b:12)

אָמַר רַבִּי אֲבָהוּ אָמַר שְׁמוּאֵל: הָכָא בְּרוֹצֵחַ שֶׁלֹּא נִגְמַר דִּינוֹ, שֶׁנִּתְעָרֵב בְּרוֹצְחִים אֲחֵרִים שֶׁנִּגְמַר דִּינָן, עָסְקִינַן. רַבָּנַן סָבְרִי: אֵין גּוֹמְרִין דִּינוֹ שֶׁל אָדָם אֶלָּא בְּפָנָיו, הִלְכָּךְ כּוּלָּן פְּטוּרִין. וְרַבִּי יְהוּדָה: מִיפְטְרִינְהוּ לִגְמָרֵי נָמֵי לָא, כֵּיוָן דְּרוֹצְחִין נִינְהוּ. הִלְכָּךְ כּוֹנְסִין אוֹתָן לַכִּיפָּה.

**William Davidson Edition - English:**
**Rabbi Abbahu says** that **Shmuel says: Here we are dealing with a murderer** about whom witnesses testified and the judges deliberated, but **his verdict was not** yet **finalized;** and he was incarcerated until the end of his trial, and he **was intermingled with other murderers whose verdicts were** already **finalized.** It cannot be determined which of them is the murderer whose verdict was not yet finalized so that he may be brought to court for the verdict. The reason for the dispute is: **The Rabbis hold** that a court **finalizes a person’s verdict only in his presence.** Since the identity of the one whose verdict was not finalized is unknown, he cannot be sentenced to death. Since one of them cannot be executed, none of them can be executed; **therefore, they are all exempt. And Rabbi Yehuda** holds: **Completely exempting them is also not** possible, **since they are murderers. Therefore,** the court **gathers them into the vaulted chamber.**


###### Sanhedrin 79b:13
[Sanhedrin 79b:13](https://torahapp.org/share/book/Sanhedrin/r/79b:13)

רֵישׁ לָקִישׁ אָמַר: בְּאָדָם, דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דִּפְטִירִי. אֲבָל הָכָא, בְּשׁוֹר שֶׁלֹּא נִגְמַר דִּינוֹ שֶׁנִּתְעָרֵב בִּשְׁוָרִים אֲחֵרִים שֶׁנִּגְמַר דִּינָן, קָמִיפַּלְגִי. רַבָּנַן סָבְרִי: כְּמִיתַת בְּעָלִים כָּךְ מִיתַת הַשּׁוֹר, וְאֵין גּוֹמְרִין דִּינוֹ שֶׁל שׁוֹר אֶלָּא בְּפָנָיו, הִלְכָּךְ כּוּלָּן פְּטוּרִין. וְרַבִּי יְהוּדָה סָבַר: כּוֹנְסִין אוֹתָן לַכִּיפָּה.

**William Davidson Edition - English:**
**Reish Lakish says: In** the case where **a person** who was accused of killing another was intermingled with others, **everyone agrees that they are** all **exempt,** because one is not punished for a murder committed by others. **But here,** it is **with regard to an ox whose verdict** for goring a person to death **was not** yet **finalized, that was intermingled with other oxen whose verdict was** already **finalized,** that **they disagree. The Rabbis hold** that based on the juxtaposition between them (see Exodus 21:29), the *halakha* is that **like the death of the owner, so is the death of the ox, and** just as a court finalizes an individual’s verdict only in his presence, a court **finalizes the verdict of an ox only in its presence. Therefore, all** the oxen **are exempt. And Rabbi Yehuda holds** that the court **gathers them into the vaulted chamber.** Since it is an ox that gored, and the other oxen were sentenced to be stoned, they are incarcerated until they die.


###### Sanhedrin 79b:14
[Sanhedrin 79b:14](https://torahapp.org/share/book/Sanhedrin/r/79b:14)

אָמַר רָבָא:

**William Davidson Edition - English:**
**Rava says:**