## Sanhedrin Daf 87a

###### Sanhedrin 87a:1
[Sanhedrin 87a:1](https://torahapp.org/share/book/Sanhedrin/r/87a:1)

בְּמוּפְלָא שֶׁבְּבֵית דִּין הַכָּתוּב מְדַבֵּר. ״מִמְּךָ״ – זֶה יוֹעֵץ, וְכֵן הוּא אוֹמֵר: ״מִמֵּךְ יָצָא חֹשֵׁב עַל ה׳ רָעָה יֹעֵץ בְּלִיַּעַל״. ״דָּבָר״ – זוֹ הֲלָכָה. ״לַמִּשְׁפָּט״ – זֶה הַדִּין.

**William Davidson Edition - English:**
it is **with regard to the most distinguished [*mufla*]** member **of the court,** an ordained, expert judge, that **the verse is speaking. “For you [*mimmekha*]”; this is** a reference to **an adviser,** who is consulted with regard to significant matters, e.g., intercalation of the year; **and likewise it says: “From you [*mimmekh*] he emerged, who devised evil against the Lord, an adviser of wickedness”** (Nahum 1:11). **“A matter”; this *halakha*** transmitted to Moses from Sinai. **“In judgment”; this is a logical inference,** which is one of the hermeneutical principles.


###### Sanhedrin 87a:2
[Sanhedrin 87a:2](https://torahapp.org/share/book/Sanhedrin/r/87a:2)

״בֵּין דָּם לְדָם״ – בֵּין דַּם נִדָּה, דַּם לֵידָה, דַּם זִיבָה. ״בֵּין דִּין לְדִין״ – בֵּין דִּינֵי נְפָשׁוֹת, דִּינֵי מָמוֹנוֹת, דִּינֵי מַכּוֹת. ״בֵּין נֶגַע לָנֶגַע״ – בֵּין נִגְעֵי אָדָם, נִגְעֵי בָתִּים, נִגְעֵי בְגָדִים.

**William Davidson Edition - English:**
**“Between blood and blood”;** this is the ability to discern **between** the disparate *halakhot* relevant to the **blood of a menstruating woman,** the **blood of childbirth,** and the **blood of** a gonorrhea-like **discharge [*ziva*]. “Between plea and plea”;** this is the ability to discern **between** cases of **capital law** and cases of **monetary law,** with regard to which there are differences in evidence protocols, and **laws** involving the liability to receive **lashes. “Between mark and mark”;** this is the ability to discern **between** the disparate *halakhot* relevant to **leprous marks of a person, leprous marks on houses,** and **leprous marks on garments** (see Leviticus, chapter 14).


###### Sanhedrin 87a:3
[Sanhedrin 87a:3](https://torahapp.org/share/book/Sanhedrin/r/87a:3)

״דִּבְרֵי״ – אֵלּוּ הַחֲרָמִים, וְהָעֲרָכִין, וְהַהֶקְדֵּשׁוֹת. ״רִיבֹת״ – זוֹ הַשְׁקָאַת סוֹטָה, וַעֲרִיפַת עֶגְלָה, וְטׇהֳרַת מְצוֹרָע. ״בִּשְׁעָרֶיךָ״ – זוֹ לֶקֶט, שִׁכְחָה, וּפֵאָה.

**William Davidson Edition - English:**
**“Matters of [*divrei*]”; these are the dedications** to God or to a priest, **and the valuations** of one’s value to the Temple, **and the consecrations,** all of which are matters of speech [*dibbur*]. **“Controversy”; this is the giving** of the bitter **waters to a *sota*** (see Numbers, chapter 5), which results from a dispute between husband and wife; **and the heifer whose neck is broken,** which results from an unresolved murder (Deuteronomy 21:1–9); **and the purification of a leper,** who is afflicted due to evil speech. **“Within your gates”; this is** referring to **gleanings, forgotten** sheaves, **and produce in the corner of the field [*pe’a*],** all of which are given to the poor who eat at the gates of the city.


###### Sanhedrin 87a:4
[Sanhedrin 87a:4](https://torahapp.org/share/book/Sanhedrin/r/87a:4)

״וְקַמְתָּ״ – מִבֵּית דִּין. ״וְעָלִיתָ״ – מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מֵאֶרֶץ יִשְׂרָאֵל, וְאֶרֶץ יִשְׂרָאֵל גָּבוֹהַּ מִכׇּל הָאֲרָצוֹת. ״אֶל הַמָּקוֹם״ – מְלַמֵּד שֶׁהַמָּקוֹם גּוֹרֵם.

**William Davidson Edition - English:**
**“Then you shall arise” from the court** where he sits as a judge. **“And ascend”;** this **teaches that the Temple is higher than** the rest of **Eretz Yisrael, and Eretz Yisrael is higher than all** the other **lands.** Therefore, the language of ascent is employed with regard to travel to Eretz Yisrael. **“To the place** that the Lord, your God, shall choose”; this **teaches that the location** that God chose for the Sanhedrin to convene **causes** their rulings to be authoritative, in the sense here in the mishna that the rebellious elder who instructs others to act contrary to a ruling issued there is liable.


###### Sanhedrin 87a:5
[Sanhedrin 87a:5](https://torahapp.org/share/book/Sanhedrin/r/87a:5)

בִּשְׁלָמָא בֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מֵאֶרֶץ יִשְׂרָאֵל, דִּכְתִיב: ״וְעָלִיתָ״. אֶלָּא אֶרֶץ יִשְׂרָאֵל גָּבוֹהַּ מִכׇּל הָאֲרָצוֹת מְנָא לֵיהּ? דִּכְתִיב: ״לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם ה׳ לֹא יֵאָמֵר חַי ה׳ אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם. כִּי אִם חַי ה׳ אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם וְיָשְׁבוּ עַל אַדְמָתָם״.

**William Davidson Edition - English:**
The Gemara asks: **Granted,** the fact that **the Temple is higher than** the rest of **Eretz Yisrael** is derived from this verse, **as it is written: “And ascend.” But from where** does the *tanna* derive the fact that **Eretz Yisrael is higher than all** the other **lands?** The Gemara answers that it is derived from this verse, **as it is written: “Therefore, behold, the days come, says the Lord, and they will no longer say: As the Lord lives, Who brought up the children of Israel from the land of Egypt; rather, as the Lord lives, Who brought up and led the descendants of the house of Israel from the north country and from all the countries where I had driven them, and they shall dwell upon their land”** (Jeremiah 23:7–8). Apparently, coming from other countries to Eretz Yisrael is also characterized as ascent.


###### Sanhedrin 87a:6
[Sanhedrin 87a:6](https://torahapp.org/share/book/Sanhedrin/r/87a:6)

תָּנוּ רַבָּנַן: זָקֵן מַמְרֵא אֵינוֹ חַיָּיב אֶלָּא עַל דָּבָר שֶׁזְּדוֹנוֹ כָּרֵת וְשִׁגְגָתוֹ חַטָּאת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: עַל דָּבָר שֶׁעִיקָּרוֹ מִדִּבְרֵי תוֹרָה וּפֵירוּשׁוֹ מִדִּבְרֵי סוֹפְרִים. רַבִּי שִׁמְעוֹן אוֹמֵר: אֲפִילּוּ דִּקְדּוּק אֶחָד מִדִּקְִדּוּקֵי סוֹפְרִים.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **A rebellious elder is liable only for** instructing another to perform an action involving **a matter** for **whose intentional** violation one is liable to receive ***karet*, and** for **whose unwitting** violation one is liable to bring **a sin-offering;** this is **the statement of Rabbi Meir. Rabbi Yehuda says:** One is liable **for a matter whose essence is** known **from the words of the Torah** itself **and whose explanation is** understood **from** traditional **rabbinic interpretations** of the Torah. The elder is not liable if the essence of the matter with regard to which he issues his ruling does not appear in the Torah or if the entire matter is written in the Torah. **Rabbi Shimon says: Even** if he differs with regard to **one of the minutiae of the scribes** in interpreting the Torah, the elder is liable, irrespective of the severity of the transgression.


###### Sanhedrin 87a:7
[Sanhedrin 87a:7](https://torahapp.org/share/book/Sanhedrin/r/87a:7)

מַאי טַעְמָא דְּרַבִּי מֵאִיר? גָּמַר ״דָּבָר״ ״דָּבָר״. כְּתִיב הָכָא: ״כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט״, וּכְתִיב הָתָם: ״וְנֶעְלַם דָּבָר מֵעֵינֵי הַקָּהָל״. מָה לְהַלָּן דָּבָר שֶׁחַיָּיב עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת, אַף כָּאן דָּבָר שֶׁחַיָּיב עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת.

**William Davidson Edition - English:**
The Gemara elaborates: **What is the reason** for the opinion **of Rabbi Meir? He derives** a verbal analogy between the term **matter** written here and the term **matter** that is written elsewhere. **Here,** matter **is written** in the verse: **“If there shall be a matter too hard for you in judgment”** (Deuteronomy 17:8), **and there, it is written: “And the matter shall be concealed from the eyes of the assembly”** (Leviticus 4:13). **Just as there,** in the verse in Leviticus, the sin-offering of the congregation is brought only for **a matter** for **whose intentional** violation one is liable to receive ***karet*, and** for **whose unwitting** violation one is liable to bring **a sin-offering, so too here,** the rebellious elder is liable only for **a matter** for **whose intentional** violation one is liable to receive ***karet*, and** for **whose unwitting** violation one is liable to bring **a sin-offering.**


###### Sanhedrin 87a:8
[Sanhedrin 87a:8](https://torahapp.org/share/book/Sanhedrin/r/87a:8)

וְרַבִּי יְהוּדָה: ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ״ – עַד דְּאִיכָּא ״תּוֹרָה״ וְ״יוֹרוּךָ״.

**William Davidson Edition - English:**
**And** what is the reason for the opinion of **Rabbi Yehuda?** It is as it is written with regard to the rebellious elder: **“According to the Torah that they shall instruct you”** (Deuteronomy 17:11), indicating that there is no liability **until it is** a matter that consists of elements of both the Written **Torah and** in that the Sages **shall instruct you** in interpretation of the Written Torah.


###### Sanhedrin 87a:9
[Sanhedrin 87a:9](https://torahapp.org/share/book/Sanhedrin/r/87a:9)

וְרַבִּי שִׁמְעוֹן: ״אֲשֶׁר יַגִּידוּ לְךָ מִן הַמָּקוֹם הַהוּא״ – אֲפִילּוּ כֹּל דְּהוּ.

**William Davidson Edition - English:**
**And** what is the reason for the opinion of **Rabbi Shimon?** It is as it is written with regard to the rebellious elder: **“That they shall declare unto you from that place”** (Deuteronomy 17:10), from which Rabbi Shimon derives that one is liable **even** if he deviates from the ruling of the Sanhedrin to any degree **whatsoever.**


###### Sanhedrin 87a:10
[Sanhedrin 87a:10](https://torahapp.org/share/book/Sanhedrin/r/87a:10)

אֲמַר לֵיהּ רַב הוּנָא בַּר חִינָּנָא לְרָבָא: תַּרְגְּמַהּ לִי לְהָא מַתְנִיתָא אַלִּיבָּא דְּרַבִּי מֵאִיר. אֲמַר לֵיהּ רָבָא לְרַב פָּפָּא: פּוֹק תַּרְגְּמַהּ לֵיהּ.

**William Davidson Edition - English:**
**Rav Huna bar Ḥinnana said to Rava: Interpret for me that *baraita*,** in which the liability of the rebellious elder for rulings in different areas of *halakha* is derived from the verses, **in accordance with** the opinion **of Rabbi Meir,** who says that the rebellious elder is liable only for a matter for whose intentional violation one is liable to receive *karet*, and for whose unwitting violation one is liable to bring a sin-offering. How is such a prohibition found in each of the categories enumerated in the *baraita*? **Rava said to Rav Pappa** his student: **Go and interpret** it **for him.**


###### Sanhedrin 87a:11
[Sanhedrin 87a:11](https://torahapp.org/share/book/Sanhedrin/r/87a:11)

״כִּי יִפָּלֵא״ – בְּמוּפְלָא שֶׁבְּבֵית דִּין הַכָּתוּב מְדַבֵּר. ״מִמְּךָ״ – זֶה יוֹעֵץ, שֶׁיּוֹדֵעַ לְעַבֵּר שָׁנִים וְלִקְבּוֹעַ חֳדָשִׁים. כְּדִתְנַן: הֵן הֵעִידוּ שֶׁמְּעַבְּרִים אֶת הַשָּׁנָה כׇּל אֲדָר, שֶׁהָיוּ אוֹמְרִים עַד הַפּוּרִים.

**William Davidson Edition - English:**
Rav Pappa said to Rav Huna: **“If there shall be a matter too hard”;** there the **verse is speaking with regard to the most distinguished** member of **the court. “For you”; this is** referring to **an adviser, who knows** how **to intercalate years and establish months.** How is there liability in this matter for *karet* or a sin-offering? It is **as we learned** in a mishna (*Eduyyot* 7:7): Rabbi Yehoshua and Rabbi Pappeyas **testified that** the judges **may intercalate the year** throughout the **entire** month of **Adar, as** the other Sages **would say** that the judges may do so only **until** the day of **Purim.**


###### Sanhedrin 87a:12
[Sanhedrin 87a:12](https://torahapp.org/share/book/Sanhedrin/r/87a:12)

דְּאִי לְהַאי גִּיסָא, קָא שָׁרֵי חָמֵץ בְּפֶסַח. וְאִי לְהַאי גִּיסָא, קָא שָׁרֵי חָמֵץ בְּפֶסַח.

**William Davidson Edition - English:**
A ruling contrary to the ruling of the Sanhedrin could result in a matter for which one is liable to receive *karet*, **as, if** his disagreement is **to this side,** e.g., the court intercalated the year and the rebellious elder ruled that the year is not intercalated, his ruling **permits** consumption of **leavened bread on Passover** according to the calendar established by the Sanhedrin. **And if** his disagreement is **to that side,** e.g., the court did not intercalate the year and the rebellious elder ruled that the year is intercalated, his ruling **permits** consumption of **leavened bread on Passover** according to the calendar established by the Sanhedrin. One who intentionally eats leavened bread on Passover is liable to receive *karet*, and one who does so unwittingly is liable to bring a sin-offering.


###### Sanhedrin 87a:13
[Sanhedrin 87a:13](https://torahapp.org/share/book/Sanhedrin/r/87a:13)

דָּבָר זֶה – הֲלָכָה. זוֹ הִלְכַת אַחַד עָשָׂר. דְּאִיתְּמַר: עֲשִׂירִי, רַבִּי יוֹחָנָן אָמַר: עֲשִׂירִי כִּתְשִׁיעִי, וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר: עֲשִׂירִי כְּאַחַד עָשָׂר.

**William Davidson Edition - English:**
**“A matter”; this is a *halakha*** transmitted to Moses from Sinai. **This** is a matter involving *karet* in the case of **the *halakhot* of eleven** days, which is the minimal number of days between one menstrual period and another, when if a woman experiences a flow of blood on three consecutive days during those eleven days, she assumes the status of a greater *zava*, with regard to whom there are unique *halakhot*, e.g., the passage of seven clean days before purification by Torah law. When the woman experiences a discharge of blood for one or two days, she is a lesser *zava*, and if she observes the third day clean from the discharge of blood she may immerse immediately and she is ritually pure. **As it was stated** that there is an amoraic dispute with regard to a woman who experiences a discharge of blood on the **tenth** of those eleven days. **Rabbi Yoḥanan says:** The status of the **tenth** day is **like** that of the **ninth** day, **and Rabbi Shimon ben Lakish says:** The status of the **tenth** day is **like** that of the **eleventh** day.


###### Sanhedrin 87a:14
[Sanhedrin 87a:14](https://torahapp.org/share/book/Sanhedrin/r/87a:14)

רַבִּי יוֹחָנָן אָמַר, עֲשִׂירִי כִּתְשִׁיעִי: מָה תְּשִׁיעִי בָּעֵי שִׁימּוּר – אַף עֲשִׂירִי בָּעֵי שִׁימּוּר.

**William Davidson Edition - English:**
The Gemara elaborates: **Rabbi Yoḥanan says:** The status of the **tenth** day is **like** that of the **ninth** day: **Just as** a discharge on the **ninth** day **requires** the woman to examine herself the following day and requires the **observance** of a day clean from discharges, **so too does** a discharge on the **tenth** day **require observance** of a day clean from discharges on the eleventh day before immersing in a ritual bath. According to Rabbi Yoḥanan, a woman who experiences a discharge on the tenth day assumes the status of a woman who observes a clean day for one or two days after she experiences a discharge.


###### Sanhedrin 87a:15
[Sanhedrin 87a:15](https://torahapp.org/share/book/Sanhedrin/r/87a:15)

רֵישׁ לָקִישׁ אָמַר, עֲשִׂירִי כְּאַחַד עָשָׂר: מָה אַחַד עָשָׂר לֹא בָּעֵי שִׁימּוּר – אַף עֲשִׂירִי לָא בָּעֵי שִׁימּוּר.

**William Davidson Edition - English:**
And **Reish Lakish says:** The status of the **tenth** day is **like** that of the **eleventh** day: **Just as** a discharge on the **eleventh** day **does not require observance** of a day clean from discharge before immersing in a ritual bath, **so too does** a discharge on the **tenth** day **not require observance** of a day clean from discharges on the eleventh day. Even if she were to experience a discharge of blood on the days that follow, the eleventh and the twelfth days, she would not assume the status of a greater *zava*, as in that case the blood that she saw on the twelfth day would be the blood of menstruation and not the discharge of a *zava*. According to Reish Lakish, she does not assume that status. Therefore, if the Sanhedrin issued a ruling in accordance with Rabbi Yoḥanan’s opinion, one who engages in intercourse with that woman before her purification is liable to receive *karet*. If the rebellious elder issued a ruling in accordance with the opinion of Reish Lakish, then one who intentionally engaged in intercourse with the woman is liable to receive *karet*. If he did so unwittingly, he is liable to bring a sin-offering.


###### Sanhedrin 87a:16
[Sanhedrin 87a:16](https://torahapp.org/share/book/Sanhedrin/r/87a:16)

״מִשְׁפָּט״ – זֶה הַדִּין.

**William Davidson Edition - English:**
“In **judgment”; this is a logical inference,** which is one of the hermeneutical principles,