## Sanhedrin Daf 80a

###### Sanhedrin 80a:1
[Sanhedrin 80a:1](https://torahapp.org/share/book/Sanhedrin/r/80a:1)

אִי הָכִי, הַיְינוּ דְּקָתָנֵי עֲלַהּ: אָמַר רַבִּי יוֹסֵי: אֲפִילּוּ אַבָּא חֲלַפְתָּא בֵּינֵיהֶן?

**William Davidson Edition - English:**
**If so,** according to Shmuel or Reish Lakish, is that compatible with **that which is taught** in a *baraita* **with regard to** the mishna, that **Rabbi Yosei says:** This is the *halakha* **even** if **Abba Ḥalafta,** i.e., Rabbi Yosei’s father, who himself was a righteous Sage, was **among them?** This is difficult according to Shmuel, as Rabbi Yosei would certainly not include his father in a group of murderers, and according to Reish Lakish, what is the connection between Rabbi Yosei’s father and a group of oxen?


###### Sanhedrin 80a:2
[Sanhedrin 80a:2](https://torahapp.org/share/book/Sanhedrin/r/80a:2)

אֶלָּא אָמַר רָבָא: הָכִי קָאָמַר, שְׁנַיִם שֶׁהָיוּ עוֹמְדִין, וְיָצָא חֵץ מִבֵּינֵיהֶם וְהָרַג – שְׁנֵיהֶם פְּטוּרִין. וְאָמַר רַבִּי יוֹסֵי: אֲפִילּוּ אַבָּא חֲלַפְתָּא בֵּינֵיהֶן.

**William Davidson Edition - English:**
**Rather, Rava says: This** is what the mishna **is saying:** In a case where **two** people **were standing** together **and an arrow emerged from their midst and killed** a person, since it is not known which of them shot the arrow, **both of them are exempt. And Rabbi Yosei says:** This is the *halakha* **even** if **Abba Ḥalafta was among them.** Even if one of the two people from among whom the arrow emerged was a righteous individual like Abba Ḥalafta, who presumably is not a murderer, since there is no conclusive testimony identifying the shooter, uncertainty remains and both are exempt.


###### Sanhedrin 80a:3
[Sanhedrin 80a:3](https://torahapp.org/share/book/Sanhedrin/r/80a:3)

וְשׁוֹר שֶׁנִּגְמַר דִּינוֹ, שֶׁנִּתְעָרֵב בִּשְׁוָורִין אֲחֵרִים מְעַלְּיֵי – סוֹקְלִין אוֹתָן. רַבִּי יְהוּדָה אוֹמֵר: כּוֹנְסִין אוֹתָן לַכִּיפָּה.

**William Davidson Edition - English:**
The *tanna* then proceeds to discuss a different matter. **And an ox whose verdict was finalized,** that was sentenced to execution by stoning, and **that was intermingled with other ordinary oxen,** i.e., oxen that did not gore, the court **stones** all of **them. Rabbi Yehuda says: They are placed in a vaulted chamber.**


###### Sanhedrin 80a:4
[Sanhedrin 80a:4](https://torahapp.org/share/book/Sanhedrin/r/80a:4)

וְהָתַנְיָא: פָּרָה שֶׁהֵמִיתָה וְאַחַר כָּךְ יָלְדָה, אִם עַד שֶׁלֹּא נִגְמַר דִּינָה יָלְדָה – וְולָדָהּ מוּתָּר, אִם מִשֶּׁנִּגְמַר דִּינָה יָלְדָה – וְולָדָהּ אָסוּר. נִתְעָרֵב בַּאֲחֵרִים וַאֲחֵרִים בַּאֲחֵרִים – כּוֹנְסִין אוֹתָן לַכִּיפָּה. רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן אוֹמֵר: מְבִיאִין אוֹתָן לְבֵית דִּין וְסוֹקְלִין אוֹתָן.

**William Davidson Edition - English:**
The Gemara notes: **And it is taught** in a *baraita*: In the case of **a cow that killed** a person, **and thereafter calved, if** it was **before its verdict was finalized** that the cow **calved, its offspring is permitted. If** it was **after its verdict was finalized** that the cow **calved, its offspring is prohibited,** as it was prohibited together with the cow. If the cow **was intermingled with other** cows and the identity of the cow that killed cannot be determined, **and** those **other** cows were intermingled **with** yet **others,** the court **gathers them into a vaulted chamber. Rabbi Elazar, son of Rabbi Shimon, says: One brings them to court and** the court **stones them.** The unattributed *baraita* is in accordance with the opinion of Rabbi Yehuda in the mishna.


###### Sanhedrin 80a:5
[Sanhedrin 80a:5](https://torahapp.org/share/book/Sanhedrin/r/80a:5)

אָמַר מָר: אִם עַד שֶׁלֹּא נִגְמַר דִּינָה יָלְדָה, וְולָדָהּ מוּתָּר. וְאַף עַל גַּב דְּכִי נְגַחָה הֲוָת מְיעַבְּרָה? וְהָאָמַר רָבָא: וְלַד הַנּוֹגַחַת אָסוּר – הִיא וּוְלָדָהּ נָגְחוּ; וְלַד הַנִּרְבַּעַת אָסוּר – הִיא וּוְלָדָהּ נִרְבְּעוּ!

**William Davidson Edition - English:**
**The Master says** in the *baraita*: **If** the cow **calved before its verdict was finalized, its offspring is permitted.** The Gemara asks: **And** is that the ruling **even though when it gored it was** already **pregnant? But doesn’t Rava say** with regard to **the offspring of** a cow **that gores** while pregnant: It is **prohibited** to bring it as an offering, like any animal that killed a person, as the cow **and its** unborn **offspring gored** together. And similarly, with regard to **the offspring** of a cow **that was the object of bestiality** while the offspring was in utero: It is **prohibited** to bring it as an offering, as the cow **and its** unborn **offspring** were **the object of bestiality** together. The *baraita* poses a difficulty according to Rava.


###### Sanhedrin 80a:6
[Sanhedrin 80a:6](https://torahapp.org/share/book/Sanhedrin/r/80a:6)

אֵימָא: אִם עַד שֶׁלֹּא נִגְמַר דִּינָה עִיבְּרָה וְיָלְדָה – וְולָדָהּ מוּתָּר; אִם מִשֶּׁנִּגְמַר דִּינָה עִיבְּרָה וְיָלְדָה – וְולָדָהּ אָסוּר.

**William Davidson Edition - English:**
The Gemara answers: Emend the *baraita* and **say** that the reference is not to a case where a cow that was pregnant gored; rather, the reference is to a case where a cow was impregnated after it gored, and this is the distinction: **If before its verdict was finalized** the cow **was impregnated and calved, its offspring is permitted; if after its verdict was finalized** the cow **was impregnated and calved, its offspring is forbidden** together with it.


###### Sanhedrin 80a:7
[Sanhedrin 80a:7](https://torahapp.org/share/book/Sanhedrin/r/80a:7)

הָנִיחָא לְמַאן דְּאָמַר: זֶה וָזֶה גּוֹרֵם – אָסוּר.

**William Davidson Edition - English:**
The Gemara challenges: **This works out well according to the one who says** that in a case where **this** permitted factor **and that** forbidden factor **cause** an outcome to be produced, that outcome is **forbidden.** The offspring that was produced from a bull from which deriving benefit is permitted and a cow from which deriving benefit is forbidden is therefore forbidden as well.