## Sanhedrin Daf 88a

###### Sanhedrin 88a:1
[Sanhedrin 88a:1](https://torahapp.org/share/book/Sanhedrin/r/88a:1)

לִפְרִיחָה בִּבְגָדִים, שֶׁהִיא טְהוֹרָה?

**William Davidson Edition - English:**
**with regard to** a case where there is **a spread** of leprosy **in garments** that culminates with the garment’s being completely covered with leprous marks **that** the garment **is pure,** just as it is with regard to leprosy of a person?


###### Sanhedrin 88a:2
[Sanhedrin 88a:2](https://torahapp.org/share/book/Sanhedrin/r/88a:2)

נֶאֶמְרָה קָרַחַת וְגַבַּחַת בָּאָדָם, וְנֶאֶמְרָה קָרַחַת וְגַבַּחַת בִּבְגָדִים. מָה לְהַלָּן – פָּרַח בְּכוּלּוֹ טָהוֹר, אַף כָּאן – פָּרַח בְּכוּלּוֹ טָהוֹר.

**William Davidson Edition - English:**
***Karaḥat* and *gabbaḥat* are stated with regard to** leprosy of **a person** (see Leviticus 13:42), in the sense of baldness on the back of one’s head and forehead, **and *karaḥat* and *gabbaḥat* are stated with regard to** leprosy of **garments** (see Leviticus 13:55), in the sense of the newer and the older sections of the garment. **Just as there,** with regard to leprosy of a person, if the leprosy **spread to his entire** body **he is pure, so too here,** with regard to leprosy of garments, if the leprosy **spread to** the **entire** garment **it is pure.** The Rabbis disagree and hold that even if the leprosy spreads, the garment remains impure. Therefore, if one touches the garment throughout which the leprosy spread and enters the Temple, according to the Rabbis, he is liable to receive *karet*, while according to Rabbi Yonatan ben Avtolemos, he is not liable.


###### Sanhedrin 88a:3
[Sanhedrin 88a:3](https://torahapp.org/share/book/Sanhedrin/r/88a:3)

״דִּבְרֵי״ – אֵלּוּ הָעֲרָכִין, וְהַחֲרָמִים, וְהַהֶקְדֵּישׁוֹת. הָעֲרָכִין – בִּפְלוּגְתָּא דְּרַבִּי מֵאִיר וְרַבָּנַן, דִּתְנַן: הַמַּעֲרִיךְ פָּחוֹת מִבֶּן חֹדֶשׁ, רַבִּי מֵאִיר אוֹמֵר: נוֹתֵן דָּמָיו, וַחֲכָמִים אוֹמְרִים: לֹא אָמַר כְּלוּם.

**William Davidson Edition - English:**
**“Matters of”; these are the valuations, and the dedications, and the consecrations.** The Gemara elaborates: In **the** case of **valuations,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Meir and the Rabbis, as we learned** in a *baraita*: In the case of **one who valuates** a child **less than one month old,** for whom the Torah does not specify a value, **Rabbi Meir says: He gives** the **monetary value of** the child, as it is apparent that his intent was to give a donation, not a valuation. **And the Rabbis say: He did not say anything.** If the money is consecrated and one betrothed a woman with it, she is not betrothed, and one who engages in intercourse with her is liable to receive *karet*.


###### Sanhedrin 88a:4
[Sanhedrin 88a:4](https://torahapp.org/share/book/Sanhedrin/r/88a:4)

הַחֲרָמִים – בִּפְלוּגְתָּא דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה וְרַבָּנַן. דִּתְנַן, רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: סְתַם חֲרָמִים לְבֶדֶק הַבַּיִת, שֶׁנֶּאֱמַר: ״כׇּל חֵרֶם קֹדֶשׁ קֳדָשִׁים הוּא לַה׳״.

**William Davidson Edition - English:**
In **the** case of **dedications,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Yehuda ben Beteira and the Rabbis, as we learned** in a mishna (*Arakhin* 28b): **Rabbi Yehuda ben Beteira says: Dedications** dedicated **without specification** of their purpose are designated **for Temple maintenance, as it is stated: “Every dedicated item is most sacred unto the Lord”** (Leviticus 27:28).


###### Sanhedrin 88a:5
[Sanhedrin 88a:5](https://torahapp.org/share/book/Sanhedrin/r/88a:5)

וַחֲכָמִים אוֹמְרִים: סְתַם חֲרָמִים לַכֹּהֵן, שֶׁנֶּאֱמַר: ״כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ״. אִם כֵּן, מָה תַּלְמוּד לוֹמַר: ״קֹדֶשׁ קָדָשִׁים הוּא לַה׳״? שֶׁחָל עַל קׇדְשֵׁי קָדָשִׁים וְעַל קָדָשִׁים קַלִּים.

**William Davidson Edition - English:**
**And the Rabbis say: Dedications** dedicated **without specification** of their purpose are designated **for the priest, as it is stated** with regard to one who consecrated a field and did not redeem it: **“As a field dedicated; to the priest shall be its possession”** (Leviticus 27:21). **If so, why** must **the verse state: “Every dedicated item is most sacred unto the Lord”?** It is to teach **that** dedication **takes effect on offerings of the most sacred order and offerings of lesser sanctity.** According to the Rabbis, the property is not consecrated, and if a woman is betrothed with that property, the betrothal takes effect, and one who engages in intercourse with her is liable to receive *karet*. According to Rabbi Yehuda ben Beteira, the property is consecrated and he is not liable.


###### Sanhedrin 88a:6
[Sanhedrin 88a:6](https://torahapp.org/share/book/Sanhedrin/r/88a:6)

הֶקְדֵּשׁוֹת, בִּפְלוּגְתָּא דְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבָּנַן. דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: אֲפִילּוּ צִינּוֹרָא שֶׁל הֶקְדֵּשׁ צְרִיכָה עֲשָׂרָה בְּנֵי אָדָם לִפְדּוֹתָהּ.

**William Davidson Edition - English:**
In the case of **consecrations,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Eliezer ben Ya’akov and the Rabbis, as it is taught** in a *baraita*: **Rabbi Eliezer ben Ya’akov says: Even a small fork** that is **consecrated** property **requires** a court consisting of **ten people** in order **to redeem it.** The Rabbis say: A court of three judges is sufficient. According to Rabbi Eliezer ben Ya’akov, if it is redeemed before a court of three, the property remains consecrated. According to the Rabbis, the property is not consecrated, and if a woman is betrothed with that property, the betrothal takes effect, and one who engages in intercourse with her is liable to receive *karet*. According to Rabbi Eliezer ben Ya’akov, the property is consecrated and he is not liable.


###### Sanhedrin 88a:7
[Sanhedrin 88a:7](https://torahapp.org/share/book/Sanhedrin/r/88a:7)

״רִיבֹת״ – זֶה הַשְׁקָאַת סוֹטָה, וַעֲרִיפַת הָעֶגְלָה, וְטׇהֳרַת מְצוֹרָע. הַשְׁקָאַת סוֹטָה – בִּפְלוּגְתָּא דְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ, דִּתְנַן: הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר: מְקַנֵּא עַל פִּי שְׁנַיִם, וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ.

**William Davidson Edition - English:**
**“Disputes”; this is the giving** of the bitter **waters to a *sota* to drink, and the heifer whose neck is broken, and the purification of a leper.** In the case of **giving** the bitter **waters to a *sota* to drink,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Eliezer and Rabbi Yehoshua, as we learned** in a mishna (*Sota* 2a): With regard to **one who issues a warning to his wife** not to seclude herself with a particular man, **Rabbi Eliezer says: He issues a warning** to her **based on** the presence of **two** witnesses; only then is the warning effective. **And** the husband **gives** her the bitter **waters based on** the testimony of **one witness** who saw the seclusion, **or** even **based on his own** testimony.


###### Sanhedrin 88a:8
[Sanhedrin 88a:8](https://torahapp.org/share/book/Sanhedrin/r/88a:8)

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מְקַנֵּא עַל פִּי שְׁנַיִם, וּמַשְׁקֶה עַל פִּי שְׁנַיִם.

**William Davidson Edition - English:**
**Rabbi Yehoshua says:** He both **issues a warning** to her **based on** the presence of **two** witnesses **and gives** her the bitter **waters** to drink **based on** the testimony of **two** witnesses to the seclusion. If the seclusion took place in the presence of one witness, according to Rabbi Eliezer, she is a *sota* and not entitled to receive payment of her marriage contract. According to Rabbi Yehoshua, she is not a *sota* and she is entitled to receive payment of her marriage contract. The difference is whether the money of her marriage contract is hers. According to Rabbi Eliezer, if she gave that money to another who betrothed a woman with it, it is a betrothal with stolen property and the woman is not betrothed. According to Rabbi Yehoshua, the betrothal would not take effect.


###### Sanhedrin 88a:9
[Sanhedrin 88a:9](https://torahapp.org/share/book/Sanhedrin/r/88a:9)

עֲרִיפַת עֶגְלָה – בִּפְלוּגְתָּא דְּרַבִּי אֱלִיעֶזֶר וְרַבִּי עֲקִיבָא. דִּתְנַן: מֵאַיִן הָיוּ מוֹדְדִין? רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִטִּיבּוּרוֹ, רַבִּי עֲקִיבָא אוֹמֵר: מֵחוֹטְמוֹ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: מִמָּקוֹם שֶׁנַּעֲשֶׂה חָלָל – מִצַּוָּארוֹ.

**William Davidson Edition - English:**
In the case of **the heifer whose neck is broken,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Eliezer and Rabbi Akiva, as we learned** in a mishna (*Sota* 45b): **From where** on the body of the murder victim **would they measure** the distance to determine which city is closest? **Rabbi Eliezer says: From his navel. Rabbi Akiva says: From his nose. Rabbi Eliezer ben Ya’akov says: From the place where he became a slain** person, which is **from his neck.** According to all of these *tanna’im*, if the corpse was measured from a place on the body other than the place prescribed, the heifer is not consecrated for its purpose. According to Rabbi Akiva, if the measurement was taken from his navel, the heifer is not consecrated for its purpose, while according to Rabbi Eliezer, it is consecrated for its purpose. This has clear ramifications with regard to a situation in which one attempts to betroth a woman with that heifer.


###### Sanhedrin 88a:10
[Sanhedrin 88a:10](https://torahapp.org/share/book/Sanhedrin/r/88a:10)

טׇהֳרַת מְצוֹרָע – בִּפְלוּגְתָּא דְּרַבִּי שִׁמְעוֹן וְרַבָּנַן. דִּתְנַן: אֵין לוֹ בֹּהֶן יָד, בֹּהֶן רֶגֶל, אוֹזֶן יְמָנִית – אֵין לוֹ טׇהֳרָה עוֹלָמִית. רַבִּי אֱלִיעֶזֶר אוֹמֵר: נוֹתֵן לוֹ עַל מְקוֹמוֹ וְיוֹצֵא. רַבִּי שִׁמְעוֹן אוֹמֵר: נוֹתֵן עַל שֶׁל שְׂמֹאל וְיוֹצֵא.

**William Davidson Edition - English:**
In the case of the **purification of a leper,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Shimon and the Rabbis, as we learned** in a mishna (*Nega’im* 14:9): If a leper **does not have a thumb,** or **a big toe,** or **a right ear** upon which the Torah says that blood and oil must be placed as part of the purification process for a leper, **he has no** possibility of **purification forever. Rabbi Eliezer says:** The priest **places** the blood and oil **for him on its place,** i.e., where those body parts would have been if they were intact, **and he fulfills** his obligation. **Rabbi Shimon says:** The priest **places** the blood and oil **on** his **left** thumb, toe, and ear, **and he fulfills** his obligation. Both Rabbi Eliezer and Rabbi Shimon maintain that it is possible to purify such a leper, who would then not be liable to be punished with *karet* if he were to enter the Temple. The Rabbis, who maintain that such a leper has no possibility of purification, hold that if he enters the Temple he is liable to be punished with *karet*.


###### Sanhedrin 88a:11
[Sanhedrin 88a:11](https://torahapp.org/share/book/Sanhedrin/r/88a:11)

״בִּשְׁעָרֶיךָ״ – זֶה לֶקֶט, שִׁכְחָה, פֵּיאָה. לֶקֶט – דִּתְנַן: שְׁנֵי שִׁבֳּלִין – לֶקֶט, שְׁלֹשָׁה – אֵינָן לֶקֶט. שִׁכְחָה – שְׁנֵי עֳמָרִין – שִׁכְחָה, שְׁלֹשָׁה – אֵינָן שִׁכְחָה.

**William Davidson Edition - English:**
**“In your gates”; this is gleanings, forgotten** sheaves, and **produce in the corner of the field [*pe’a*].** In the case of **gleanings,** the dispute concerning such a prohibition is **as we learned** in a mishna (*Pe’a* 6:5): **Two stalks** that were not cut with the sheaves and are then found in a field by a poor person **are gleanings** and belong to the poor person. **Three** stalks **are not gleanings** and the owner of the field can take them, if he chooses. In the case of **forgotten** sheaves, the same mishna teaches that if he forgot **two sheaves,** they are **forgotten** sheaves and belong to the poor, whereas **three** or more bundles **are not forgotten** sheaves and belong to the owner of the field.


###### Sanhedrin 88a:12
[Sanhedrin 88a:12](https://torahapp.org/share/book/Sanhedrin/r/88a:12)

וְעַל כּוּלָּן בֵּית שַׁמַּאי אוֹמְרִים: שָׁלֹשׁ לְעָנִי, וְאַרְבַּע לְבַעַל הַבַּיִת.

**William Davidson Edition - English:**
**And with regard to all of them, Beit Shammai say:** If there are **three,** it belongs **to the poor** person, **and** if there are **four,** it belongs **to the owner.** According to Beit Hillel, if a poor person took three stalks or sheaves, they do not belong to him, and if he betrothed a woman with them, the betrothal does not take effect. According to Beit Shammai, she is betrothed.


###### Sanhedrin 88a:13
[Sanhedrin 88a:13](https://torahapp.org/share/book/Sanhedrin/r/88a:13)

פֵּיאָה – בִּפְלוּגְתָּא דְּרַבִּי יִשְׁמָעֵאל וְרַבָּנַן. דִּתְנַן: מִצְוַת פֵּיאָה לְהַפְרִישׁ מִן הַקָּמָה. לֹא הִפְרִישׁ מִן הַקָּמָה – יַפְרִישׁ מִן הָעֳמָרִין. לֹא הִפְרִישׁ מִן הָעֳמָרִין – יַפְרִישׁ מִן הַכְּרִי עַד שֶׁלֹּא מֵירְחוֹ. מֵירְחוֹ – מְעַשֵּׂר וְנוֹתֵן לוֹ.

**William Davidson Edition - English:**
In the case of ***pe’a*,** the dispute concerning such a prohibition is **with regard to** the issue that is the subject of **the dispute** between **Rabbi Yishmael and the Rabbis, as we learned** in a *baraita*: **The mitzva of *pe’a*** is **to designate** it **from the standing** grain still growing from the ground. If **he did not designate** it **from the standing** grain, but reaped the entire field, **he designates** a portion **from the sheaves** as *pe’a*. If **he did not designate it from the sheaves, he designates** it **from the pile** where one places the kernels after threshing, **before he smooths** the pile, at which point the produce is considered grain from which one is obligated to take *terumot* and tithes. If he already **smoothed** the pile before designating the *pe’a*, **he tithes** the grain in the pile **and** then **gives** the *pe’a* **to** the poor. If he ground the kernels into flour, he no longer designates *pe’a*.


###### Sanhedrin 88a:14
[Sanhedrin 88a:14](https://torahapp.org/share/book/Sanhedrin/r/88a:14)

מִשּׁוּם רַבִּי יִשְׁמָעֵאל אָמְרוּ: אַף מַפְרִישׁ מִן הָעִיסָּה.

**William Davidson Edition - English:**
**In the name of Rabbi Yishmael they said: One designates** *pe’a* **even from the dough.** If a poor person takes *pe’a* from the dough and betroths a woman with the dough, according to the Rabbis the betrothal does not take effect, while according to Rabbi Yishmael, she is betrothed.


###### Sanhedrin 88a:15
[Sanhedrin 88a:15](https://torahapp.org/share/book/Sanhedrin/r/88a:15)

שְׁלֹשָׁה בָּתֵּי דִינִין וְכוּ׳. אָמַר רַב כָּהֲנָא: הוּא אוֹמֵר מִפִּי הַשְּׁמוּעָה, וְהֵן אוֹמְרִין מִפִּי הַשְּׁמוּעָה – אֵינוֹ נֶהֱרָג.

**William Davidson Edition - English:**
§ The mishna teaches: There were **three courts** there in Jerusalem. The mishna then details the procedure followed when a rebellious elder appeared before these courts. **Rav Kahana says:** If the rebellious elder **says** his ruling **on the basis of the tradition** he received from his teacher, **and** the members of the court **say** their ruling **on the basis of the tradition** they received from their teachers, the rebellious elder **is not executed,** because there is a legitimate basis for his ruling.


###### Sanhedrin 88a:16
[Sanhedrin 88a:16](https://torahapp.org/share/book/Sanhedrin/r/88a:16)

הוּא אוֹמֵר: ״כָּךְ הוּא בְּעֵינַי״, וְהֵן אוֹמְרִין: ״כָּךְ הוּא בְּעֵינֵינוּ״ – אֵינוֹ נֶהֱרָג. וְכׇל שֶׁכֵּן הוּא אוֹמֵר: ״מִפִּי הַשְּׁמוּעָה״, וְהֵן אוֹמְרִין: ״כָּךְ הוּא בְּעֵינֵינוּ״ – אֵינוֹ נֶהֱרָג. עַד שֶׁיֹּאמַר: ״כָּךְ הוּא בְּעֵינַי״, וְהֵן אוֹמְרִים: ״מִפִּי הַשְּׁמוּעָה״. תֵּדַע, שֶׁהֲרֵי לֹא הָרְגוּ אֶת עֲקַבְיָא בֶּן מַהֲלַלְאֵל.

**William Davidson Edition - English:**
If the rebellious elder **says: This is** the correct understanding **in my eyes,** and does not claim that his ruling is based on tradition, **and** the members of the court **say: This is** the correct understanding **in our eyes, he is not executed. And all the more so** if **he says** his ruling **on the basis of the tradition, and** the members of the court **say: This is** the correct understanding **in our eyes, he is not executed.** He is not executed **unless he** flouts tradition on the basis of his understanding and **says: This is** the correct understanding **in my eyes, and** the members of the court **say** their ruling **on the basis of the tradition. Know** that this is so, **as Akavya ben Mahalalel was not executed** despite the fact that he ruled contrary to the consensus ruling of his contemporaries, because he based his ruling on a tradition that he received.


###### Sanhedrin 88a:17
[Sanhedrin 88a:17](https://torahapp.org/share/book/Sanhedrin/r/88a:17)

וְרַבִּי אֶלְעָזָר אוֹמֵר: אֲפִילּוּ הוּא אוֹמֵר ״מִפִּי הַשְּׁמוּעָה״, וְהֵן אוֹמְרִין ״כָּךְ הוּא בְּעֵינֵינוּ״ – נֶהֱרָג, כְּדֵי שֶׁלֹּא יִרְבּוּ מַחְלוֹקוֹת בְּיִשְׂרָאֵל. וְאִם תֹּאמַר: מִפְּנֵי מָה לֹא הָרְגוּ אֶת עֲקַבְיָא בֶּן מַהֲלַלְאֵל? מִפְּנֵי שֶׁלֹּא הוֹרָה הֲלָכָה לְמַעֲשֶׂה.

**William Davidson Edition - English:**
**And Rabbi Elazar says: Even** if the rebellious elder **says** his ruling **on the basis of the tradition, and** the members of the court **say: This is** the correct understanding **in our eyes,** he is **executed, so that discord will not proliferate among Israel** and to ensure that there will be a standard halakhic ruling. **And if you say: For what** reason **was Akavya ben Mahalalel not executed?** It is **due to** the fact **that he did not issue** his ruling as **practical *halakha*;** he merely claimed that his understanding was correct in theory, which is always permitted.


###### Sanhedrin 88a:18
[Sanhedrin 88a:18](https://torahapp.org/share/book/Sanhedrin/r/88a:18)

תְּנַן: כָּךְ דָּרַשְׁתִּי, וְכָךְ דָּרְשׁוּ חֲבֵירַי; כָּךְ לִמַּדְתִּי, וְכָךְ לִמְּדוּ חֲבֵירַי. מַאי לָאו? דְּהוּא אָמַר ״מִפִּי הַשְּׁמוּעָה״, וְהֵם אוֹמְרִין: ״כָּךְ הוּא בְּעֵינֵינוּ״? לָא, הוּא אוֹמֵר: ״כָּךְ הוּא בְּעֵינַי״, וְהֵם אוֹמְרִים מִפִּי הַשְּׁמוּעָה.

**William Davidson Edition - English:**
**We learned** in the mishna that the rebellious elder says: **This** is what **I interpreted and that** is what **my colleagues interpreted; this** is what **I taught and that** is what **my colleagues taught.** The Gemara asks: **What, is it not** including a case **where he says** his ruling **on the basis of the tradition, and** the members of the court **say: This is** the correct understanding **in our eyes?** The Gemara rejects this: **No,** the reference is to a case where **he says: This is** the correct understanding **in my eyes, and** the members of the court **say** their ruling **on the basis of the tradition.**


###### Sanhedrin 88a:19
[Sanhedrin 88a:19](https://torahapp.org/share/book/Sanhedrin/r/88a:19)

תָּא שְׁמַע, דְּאָמַר רַבִּי יֹאשִׁיָּה: שְׁלֹשָׁה דְּבָרִים סָח לִי זְעֵירָא מֵאַנְשֵׁי יְרוּשָׁלַיִם: בַּעַל שֶׁמָּחַל עַל קִינּוּיוֹ – קִינּוּיוֹ מָחוּל.

**William Davidson Edition - English:**
**Come** and **hear** proof from that **which Rabbi Yoshiya says:** There are **three matters** that **Zeira,** one **of the residents of Jerusalem, said to me:** The first is that in the case of **a husband who,** after warning his wife not to enter into seclusion with a certain man, **retracted his warning, his warning is retracted,** and if she enters into seclusion with that man, she is not rendered forbidden to her husband.