## Sanhedrin Daf 7b

###### Sanhedrin 7b:1
[Sanhedrin 7b:1](https://torahapp.org/share/book/Sanhedrin/r/7b:1)

שֶׁנֶּאֱמַר: ״הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת״. מִפַּחְדָּהּ שֶׁל גֵּיהִנָּם, שֶׁדּוֹמָה לְלַיְלָה.

**William Davidson Edition - English:**
**as it is stated: “Behold, it is the bed of Solomon; sixty mighty men are around it, of the mighty men of Israel. They all handle the sword, and are expert in war; every man has his sword upon his thigh due to dread in the night”** (Song of Songs 3:7–8). The words “due to dread in the night” mean **due to the dread of Gehenna, which is similar to the night.** Rabbi Shmuel bar Naḥmani interprets this verse as referring to judges, who are called: Mighty men of Israel, as they preside in the Temple, which is termed: The bed of God. In this verse, God is referred to as: Solomon [*Shlomo*], the King to Whom peace [*shalom*] belongs.


###### Sanhedrin 7b:2
[Sanhedrin 7b:2](https://torahapp.org/share/book/Sanhedrin/r/7b:2)

דָּרַשׁ רַבִּי יֹאשִׁיָּה, וְאִיתֵּימָא רַב נַחְמָן בַּר יִצְחָק, מַאי דִּכְתִיב: ״בֵּית דָּוִד כֹּה אָמַר ה׳ דִּינוּ לַבֹּקֶר מִשְׁפָּט וְהַצִּילוּ גָזוּל מִיַּד עוֹשֵׁק״ – וְכִי בַּבֹּקֶר דָּנִין וְכׇל הַיּוֹם אֵין דָּנִין? אֶלָּא אִם בָּרוּר לְךָ הַדָּבָר כַּבֹּקֶר – אׇמְרֵהוּ, וְאִם לָאו – אַל תֹּאמְרֵהוּ. רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹנָתָן, מֵהָכָא: ״אֱמֹר לַחׇכְמָה אֲחֹתִי אָתְּ״ – אִם בָּרוּר לְךָ הַדָּבָר כַּאֲחוֹתְךָ שֶׁהִיא אֲסוּרָה לְךָ – אוֹמְרֵהוּ, וְאִם לָאו – אַל תֹּאמְרֵהוּ.

**William Davidson Edition - English:**
**Rabbi Yoshiya, and some say Rav Naḥman bar Yitzḥak, interpreted** a verse **homiletically. What** is the meaning of that **which is written: “House of David, so says the Lord: Execute justice in the morning, and deliver the spoiled out of the hand of the oppressor”** (Jeremiah 21:12)? **And** is it **so** that a court **may judge in the morning, and all** the rest of **the day** a court **may not judge?** Why does the verse specifically relate to judging in the morning? **Rather,** the meaning is: **If the matter is as clear to you as the morning, state** the verdict; **and if not, do not state it. Rabbi Ḥiyya bar Abba says** that **Rabbi Yonatan** says this principle may be derived **from here: “Say to wisdom: You are my sister”** (Proverbs 7:4). **If the matter is** as **clear to you as** the fact **that your sister is forbidden to you, state it, and if not, do not state it.**


###### Sanhedrin 7b:3
[Sanhedrin 7b:3](https://torahapp.org/share/book/Sanhedrin/r/7b:3)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: עֲשָׂרָה שֶׁיּוֹשְׁבִין בַּדִּין, קוֹלָר תָּלוּי בְּצַוַּאר כּוּלָּן. פְּשִׁיטָא! לָא צְרִיכָא אֶלָּא לְתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi says:** If **ten** judges **are sitting in judgment,** a prisoner’s **collar [*kolar*],** referring to responsibility for the consequences of an incorrect verdict, **hangs around all of their necks.** The Gemara asks: Isn’t it **obvious** that all of the judges bear joint responsibility for the verdict? The Gemara answers: It **is necessary only** in order **to** include **a student who is sitting in front of his teacher** in the court, and notices that his teacher erred. Although he is not formally part of the court, he nevertheless bears responsibility if he remains silent.


###### Sanhedrin 7b:4
[Sanhedrin 7b:4](https://torahapp.org/share/book/Sanhedrin/r/7b:4)

רַב הוּנָא, כִּי הֲוָה אָתֵי דִּינָא לְקַמֵּיהּ, מְיכַנֵּיף וּמַיְיתִי עֲשָׂרָה רַבָּנַן מִבֵּי רַב. אָמַר: כִּי הֵיכִי דְּלִימְטְיַין שִׁיבָּא מִכְּשׁוּרָא. רַב אָשֵׁי, כִּי הֲוָה אָתֵי טְרֵיפְתָּא לְקַמֵּיהּ, מְכַנֵּיף וּמַיְיתֵי לְהוּ לְכוּלְּהוּ טַבָּחֵי דְּמָתָא מַחְסֵיָא. אָמַר: כִּי הֵיכִי דְּלִימְטְיַין שִׁיבָּא מִכְּשׁוּרָא.

**William Davidson Edition - English:**
The Gemara relates concerning **Rav Huna** that **when** a case **would come before him** for **judgment,** he would **gather and bring ten rabbis from Rav’s study hall.** He **would say:** I do this **so that** only a small part of the responsibility, comparable to **a splinter from a beam, will reach** each of **us.** The greater the number of judges, the less responsibility each one assumes for the verdict. Similarly, with **Rav Ashi, when** a person **would come before him** with meat suspected to be from **an animal with a wound that will cause it to die within twelve months [*tereifta*],** he **would gather and bring** together **all the butchers of Mata Meḥasya** and consult with them before ruling on the status of the meat. He **would say** to them: I do this **so that** only a small part of the responsibility, comparable to **a splinter from a beam, will reach** each of **us.**


###### Sanhedrin 7b:5
[Sanhedrin 7b:5](https://torahapp.org/share/book/Sanhedrin/r/7b:5)

כִּי אֲתָא רַב דִּימִי אָמַר: דָּרַשׁ רַב נַחְמָן בַּר כֹּהֵן, מַאי דִּכְתִיב: ״מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ וְאִישׁ תְּרוּמוֹת יֶהֶרְסֶנָּה״? אִם דַּיָּין דּוֹמֶה לְמֶלֶךְ שֶׁאֵינוֹ צָרִיךְ לִכְלוּם – יַעֲמִיד אָרֶץ, וְאִם דּוֹמֶה לְכֹהֵן שֶׁמְּחַזֵּר בְּבֵית הַגְּרָנוֹת – יֶהֶרְסֶנָּה.

**William Davidson Edition - English:**
**When Rav Dimi came** from Eretz Yisrael, he **said: Rav Naḥman bar Kohen interpreted** a verse **homiletically: What** is the meaning of that **which is written: “The king by justice establishes the land; but he who exacts gifts [*terumot*] overthrows it”** (Proverbs 29:4)? This teaches that **if the judge** is **like a king** in **that he does not need anything** and is not dependent on anyone, he **establishes the land,** i.e., he can serve as a judge. **But if he is like a priest who seeks out** his *terumot* **from** various **granaries,** as he is dependent on others, he **overthrows** the land.


###### Sanhedrin 7b:6
[Sanhedrin 7b:6](https://torahapp.org/share/book/Sanhedrin/r/7b:6)

דְּבֵי נְשִׂיאָה אוֹקְמוּ דַּיָּינָא דְּלָא הֲוָה גְּמִיר. אֲמַר לֵיהּ לִיהוּדָה בַּר נַחְמָנִי, מְתוּרְגְּמָנֵיהּ דְּרֵישׁ לָקִישׁ: ״קוּם עֲלֵיהּ בְּאָמוֹרָא״. קָם, גְּחֵין עֲלֵיהּ, וְלָא אֲמַר לֵיהּ וְלָא מִידֵּי.

**William Davidson Edition - English:**
**In the house of the *Nasi*, they appointed a judge who was not learned.** This judge **said to Yehuda bar Naḥmani,** who was the **interpreter of Reish Lakish** and whose role was to repeat and explain the Sage’s lectures: **Stand over** me **as an interpreter,** and I will lecture. Yehuda bar Naḥmani **arose** and **bent over him** in the conventional manner, to hear the judge’s words. **And,** being ignorant, the judge **did not say anything to him.**


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

פָּתַח וְאָמַר: ״הוֹי אוֹמֵר לָעֵץ הָקִיצָה עוּרִי לְאֶבֶן דּוּמָם הוּא יוֹרֶה הִנֵּה הוּא תָּפוּשׂ זָהָב וָכֶסֶף וְכׇל רוּחַ אֵין בְּקִרְבּוֹ״. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִיפָּרַע מִמַּעֲמִידָן, שֶׁנֶּאֱמַר: ״וַה׳ בְּהֵיכַל קׇדְשׁוֹ הַס מִפָּנָיו כׇּל הָאָרֶץ״.

**William Davidson Edition - English:**
The interpreter **began and said:** The verse states: **“Woe to him who says to the wood: Awake, to the dumb stone: Arise. Can this teach? Behold, it is overlaid with gold and silver, and there is no breath at all in the midst of it”** (Habakkuk 2:19). So is this judge, appointed to teach the public for gold, i.e., for payment, but no more qualified than wood and stone. **And** in the **future, the Holy One, Blessed be He, will punish those who appoint** such judges, **as it is stated** in the next verse: **“But the Lord is in His holy Sanctuary; let all the earth be silent before Him”** (Habakkuk 2:20). God, Who is above everything, will judge those responsible for such appointments.


###### Sanhedrin 7b:8
[Sanhedrin 7b:8](https://torahapp.org/share/book/Sanhedrin/r/7b:8)

אָמַר רֵישׁ לָקִישׁ: כׇּל הַמַּעֲמִיד דַּיָּין עַל הַצִּיבּוּר שֶׁאֵינוֹ הָגוּן, כְּאִילּוּ נוֹטֵעַ אֲשֵׁירָה בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ״, וּסְמִיךְ לֵיהּ: ״לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ״. אָמַר רַב אָשֵׁי: וּבִמְקוֹם שֶׁיֵּשׁ תַּלְמִידֵי חֲכָמִים, כְּאִילּוּ נְטָעוֹ אֵצֶל מִזְבֵּחַ, שֶׁנֶּאֱמַר: ״אֵצֶל מִזְבַּח ה׳ אֱלֹהֶיךָ״.

**William Davidson Edition - English:**
**Reish Lakish says:** With regard to **anyone who appoints over the community a judge who is not fit,** it is **as though** he **plants a tree** used as part of idolatrous rites **[*ashera*] among the Jewish people, as it is stated: “You shall make judges and officers for yourself”** (Deuteronomy 16:18), **and juxtaposed to it,** it is written: **“You shall not plant yourself an *ashera* of any kind of tree”** (Deuteronomy 16:21). By implication, appointing unfit judges is akin to planting a tree for idolatry. **Rav Ashi says: And in a place where there are Torah scholars,** it is **as though** he **planted** the tree **next to the altar, as it is stated:** “You shall not plant yourself an *ashera*…**beside the altar of the Lord your God.”**


###### Sanhedrin 7b:9
[Sanhedrin 7b:9](https://torahapp.org/share/book/Sanhedrin/r/7b:9)

כְּתִיב: ״לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב״. אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב הוּא דְּלָא עָבְדִי, הָא דְּעֵץ שְׁרֵי? אָמַר רַב אָשֵׁי: אֱלוֹהַּ הַבָּא בִּשְׁבִיל כֶּסֶף, וֶאֱלוֹהַּ הַבָּא בִּשְׁבִיל זָהָב.

**William Davidson Edition - English:**
It is **written: “You shall not make with Me gods of [*elohei*] silver and gods of gold”** (Exodus 20:20). The Gemara asks: It is **gods of silver and gods of gold that** you may **not make, but** are gods **of wood permitted?** Rather, **Rav Ashi says:** This verse discusses **a judge,** called *elohim*, **who comes,** i.e., is appointed, **due to** payment of **silver, and a judge who comes due to** payment of **gold.**


###### Sanhedrin 7b:10
[Sanhedrin 7b:10](https://torahapp.org/share/book/Sanhedrin/r/7b:10)

רַב, כִּי הֲוָה אָתֵי לְבֵי דִּינָא, אָמַר הָכִי: בִּרְעוּת נַפְשֵׁיהּ לִקְטָלָא נָפֵיק, וּצְבוּ בֵּיתֵיהּ לֵית הוּא עָבֵיד, וְרֵיקָן לְבֵיתֵיהּ עָיֵיל. וּלְוַאי שֶׁתְּהֵא בִּיאָה כִּיצִיאָה.

**William Davidson Edition - English:**
The Gemara relates that **Rav, when he would come to court** to judge a case, **would say this** about himself: **By his own will** he **goes out to** danger of **death,** as a judge who misjudges a case is liable to receive the punishment of death at the hand of Heaven; **and he does not do** what is necessary to provide for **the needs of his house, and he enters his home empty-handed,** because a judge does not receive a salary. He said: **If only** it should be so that his **entry** into his home **will be** the same **as** his **departure,** without sin or transgression.


###### Sanhedrin 7b:11
[Sanhedrin 7b:11](https://torahapp.org/share/book/Sanhedrin/r/7b:11)

כִּי הָוֵי חָזֵי אַמְבּוּהָא דְסָפְרֵי אַבָּתְרֵיהּ, אָמַר: ״אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ [וְגוֹ׳] כְּגֶלְלוֹ לָנֶצַח יֹאבֵד וְגוֹ׳״. מָר זוּטְרָא חֲסִידָא, כִּי הֲווֹ מְכַתְּפִי לֵיהּ בְּשַׁבְּתָא דְרִיגְלָא, אָמַר הָכִי: ״כִּי לֹא לְעוֹלָם חֹסֶן וְאִם נֵזֶר לְדוֹר וָדוֹר״.

**William Davidson Edition - English:**
In a similar demonstration of humility, **when** Rav **would see a convoy [*ambuha*] of scribes** following **after him** to honor him, he **would say: “Though his excellency mount up to the heavens** and his head reach the clouds, **yet he shall perish forever like his own dung;** they who have seen him shall say: Where is he?” (Job 20:6–7). It is said of **Mar Zutra the Pious** that **when** the people **would carry him** to his lectures **on their shoulders during Shabbat of the Festival,** he would **say this** to avoid becoming arrogant: **“For power is not forever, and does the crown endure for all generations?”** (Proverbs 27:24).


###### Sanhedrin 7b:12
[Sanhedrin 7b:12](https://torahapp.org/share/book/Sanhedrin/r/7b:12)

דָּרֵשׁ בַּר קַפָּרָא: מְנָא הָא מִילְּתָא דַּאֲמַרוּ רַבָּנַן, ״הֱווּ מְתוּנִין בַּדִּין״? דִּכְתִיב: ״לֹא תַעֲלֶה בְמַעֲלֹת״, וּסְמִיךְ לֵיהּ ״וְאֵלֶּה הַמִּשְׁפָּטִים״. אָמַר רַבִּי אֱלִיעֶזֶר: מִנַּיִין לְדַיָּין שֶׁלֹּא יְפַסֵּעַ עַל רָאשֵׁי עַם קוֹדֶשׁ? שֶׁנֶּאֱמַר: ״לֹא תַעֲלֶה בְמַעֲלֹת״, וּסְמִיךְ לֵיהּ ״וְאֵלֶּה הַמִּשְׁפָּטִים״.

**William Davidson Edition - English:**
**Bar Kappara taught,** based on a homiletical interpretation of a verse: **From where is this matter that the Sages stated** derived: **Be temperate in judgment** (*Avot* 1:1)? **As it is written: “Neither shall you go up by steps** onto My altar” (Exodus 20:23), i.e., do not ascend hurriedly, **and juxtaposed to it,** it is written: **“Now these are the ordinances** that you shall set before them” (Exodus 21:1). **Rabbi Eliezer says: From where** is it derived **that a judge may not step over the heads of the sacred nation,** walking among those assembled for the lecture, who would sit upon the floor, in such a manner that he has the appearance of stepping on them? It is derived from that **which is stated: “Neither shall you go up by steps,” and juxtaposed to it** is an introduction to civil laws and courtroom regulations: **“Now these are the ordinances.”** This indicates that the prohibition against ascending upon steps applies to judges.


###### Sanhedrin 7b:13
[Sanhedrin 7b:13](https://torahapp.org/share/book/Sanhedrin/r/7b:13)

״אֲשֶׁר תָּשִׂים״? ״אֲשֶׁר תְּלַמְּדֵם״ מִיבְּעֵי לֵיהּ! אָמַר רַבִּי יִרְמְיָה, וְאִיתֵּימָא רַבִּי חִיָּיא בַּר אַבָּא: אֵלּוּ כְּלֵי הַדַּיָּינִין. רַב הוּנָא, כִּי הֲוָה נָפֵק לְדִינָא, אָמַר הָכִי: אַפִּיקוּ לִי מָאנֵי חֲנוּתַאי: מַקֵּל וּרְצוּעָה, וְשׁוֹפָרָא, וְסַנְדָּלָא.

**William Davidson Edition - English:**
The Gemara interprets the second part of the verse cited above: “Now these are the ordinances **that you shall set** before them.” The verse **should have** stated: **That you shall teach them.** What is indicated by the phrase: “Set before them”? **Rabbi Yirmeya, and some say Rabbi Ḥiyya bar Abba, says: These are the judges’ tools.** To illustrate this, the Gemara relates that **Rav Huna, when he would go out to a judgment, would say this: Take out for me tools from my shop: A rod and strap,** with which to flog transgressors; **and a shofar,** necessary in the event that someone must be excommunicated; **and a sandal,** necessary in the event of *ḥalitza*, the procedure by which a levirate marriage is rejected.


###### Sanhedrin 7b:14
[Sanhedrin 7b:14](https://torahapp.org/share/book/Sanhedrin/r/7b:14)

״וָאֲצַוֶּה אֶת שֹׁפְטֵיכֶם בָּעֵת הַהִיא״. אָמַר רַבִּי יוֹחָנָן: כְּנֶגֶד מַקֵּל וּרְצוּעָה תְּהֵא זָרִיז. ״שָׁמֹעַ בֵּין אֲחֵיכֶם וּשְׁפַטְתֶּם״ – אָמַר רַבִּי חֲנִינָא: אַזְהָרָה לַדַּיָּין שֶׁלֹּא יִשְׁמַע דִּבְרֵי בַּעַל דִּין קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ, וְאַזְהָרָה לְבַעַל דִּין שֶׁלֹּא יַטְעִים דְּבָרָיו לַדַּיָּין קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵירוֹ. קְרִי בֵּיהּ נָמֵי: ״שַׁמַּע בֵּין אֲחֵיכֶם״.

**William Davidson Edition - English:**
The Gemara interprets other verses related to the topic of adjudicating cases. **“And I charged your judges at that time,** saying: Hear the causes between your brethren, and judge righteously between a man and his brother, and the stranger who is with him” (Deuteronomy 1:16). Understanding that the word “charged” indicates alacrity, **Rabbi Yoḥanan says:** Moses urged the judges: **With regard to the rod and the strap, be vigilant.** With regard to the clause **“Hear the causes between your brethren, and judge,” Rabbi Ḥanina says:** This is **a warning to a court that** it **may not hear the statement of** one **litigant before the other litigant comes, and** it is **a warning to a litigant that** he **may not explain his statement to the judge before the other litigant comes. Read into** the phrase in the verse: **“Hear the causes between your brethren,”** that it is **also concerning** the litigant. Although he is not the judge, he is also required to assure that the case is conducted in the presence of both parties.


###### Sanhedrin 7b:15
[Sanhedrin 7b:15](https://torahapp.org/share/book/Sanhedrin/r/7b:15)

רַב כָּהֲנָא אָמַר: מֵהָכָא, מִ״לֹּא תִשָּׂא״ – לֹא תַשִּׂיא.

**William Davidson Edition - English:**
**Rav Kahana says** the litigant’s responsibility may be derived **from here: From “you shall not bear [*tissa*]** a false report” (Exodus 23:1). Although conjugated in this manner the verb would seem to be addressed to the judges, commanding them not to lend credence to a false report, the term may also be read as: **You shall not deliver [*tassi*]** a false report, conjugated so that it addresses the litigants and the witnesses.


###### Sanhedrin 7b:16
[Sanhedrin 7b:16](https://torahapp.org/share/book/Sanhedrin/r/7b:16)

״וּשְׁפַטְתֶּם צֶדֶק״. אָמַר רֵישׁ לָקִישׁ: צַדֵּק אֶת הַדִּין, וְאַחַר כָּךְ חׇתְכֵהוּ. ״בֵּין אִישׁ וּבֵין אָחִיו וּבֵין גֵּרוֹ״. אָמַר רַב יְהוּדָה: אֲפִילּוּ בֵּין בַּיִת לַעֲלִיָּיה.

**William Davidson Edition - English:**
The Gemara returns to the verse in Deuteronomy cited above: “And I charged your judges at that time, saying: Hear the causes between your brethren, **and judge righteously.” Reish Lakish says: Verify the judgment** by meticulously examining the particulars of the case, **and** only **afterward, implement it.** The verse continues: **“Between a man and his brother, and the stranger who is with him.” Rav Yehuda says:** The judge must distinguish **even between** the merits of **a house and the upper story** when dividing a two-floor property among inheriting brothers.


###### Sanhedrin 7b:17
[Sanhedrin 7b:17](https://torahapp.org/share/book/Sanhedrin/r/7b:17)

״וּבֵין גֵּרוֹ״. אָמַר רַב יְהוּדָה: אֲפִילּוּ בֵּין תַּנּוּר לְכִירַיִם.

**William Davidson Edition - English:**
With regard to the clause in the verse: **“And the stranger who is with him [*gero*],”** the word *gero* resembles the word: Dwell [*gur*], and **Rav Yehuda says:** This word teaches that the judge must distinguish **even between** the merits of **an oven and a stove.** The judge must carefully weigh how to divide even these domestic items in a case of inheritance, to ensure that the distribution of property is absolutely equitable.


###### Sanhedrin 7b:18
[Sanhedrin 7b:18](https://torahapp.org/share/book/Sanhedrin/r/7b:18)

״לֹא תַכִּירוּ פָנִים בַּמִּשְׁפָּט״. רַבִּי יְהוּדָה אוֹמֵר: לֹא תַּכִּירֵהוּ. רַבִּי אֶלְעָזָר אוֹמֵר: לֹא תְּנַכְּרֵהוּ.

**William Davidson Edition - English:**
The next verse states: **“You shall not respect [*takiru*] people in judgment;** you shall hear the small and the great alike; you shall not be afraid before any man, for the judgment is God’s; and the cause that is too hard for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). **Rabbi Yehuda says: Do not recognize him [*takirehu*],** i.e., do not acknowledge the litigant as a friend in your role as a judge. **Rabbi Elazar says:** Even if he is your opponent, **do not estrange him [*tenakerehu*]** in such a way as to prejudge him as liable, but treat him as though you do not know him at all.


###### Sanhedrin 7b:19
[Sanhedrin 7b:19](https://torahapp.org/share/book/Sanhedrin/r/7b:19)

אוּשְׁפִּיזְכָנֵיהּ דְּרַב אֲתָא לְקַמֵּיהּ לְדִינָא. אָמַר לוֹ: לָאו אוּשְׁפִּיזְכָנִי אַתְּ? אָמַר לוֹ: אִין. אֲמַר לֵיהּ: דִּינָא אִית לִי. אֲמַר לֵיהּ:

**William Davidson Edition - English:**
**Rav’s host [*ushpizekhaneih*],** with whom he would stay occasionally, **came before him for a judgment.** Rav **said to** the host: **Are you not my host?** He **said to him: Yes,** I am. The host then **said to him: I have** a dispute with another that needs **a judgment.** Rav **said to him:**