## Sotah Daf 45a

###### Sotah 45a:1
[Sotah 45a:1](https://torahapp.org/share/book/Sotah/r/45a:1)

וָיו לָא מַשְׁמַע לֵיהּ. (מַאי קָאָמַר רַחֲמָנָא — הַמְיוּחָדִין שֶׁבְּשׁוֹפְטֶיךָ.) אֶלָּא מֵעַתָּה: ״וְיָצְאוּ״ — שְׁנַיִם, ״וּמָדְדוּ״ — שְׁנַיִם, לְרַבִּי יְהוּדָה הֲרֵי כָּאן תִּשְׁעָה, לְרַבִּי שִׁמְעוֹן הֲרֵי כָּאן שִׁבְעָה!

**William Davidson Edition - English:**
because **he does not learn** anything from the letter ***vav*.** Rather, **what is the Merciful One saying** in the Torah with the phrase “and your judges”? He is referring to **the distinguished that are among your judges.** The Gemara raises an objection: **However, if that is so,** if every plural form in the verse adds another two judges, then when it later states: **“And they shall go out,”** this should indicate another **two.** And: **“And they shall measure”** (Deuteronomy 21:2), should indicate yet another **two.** This means that **according to** the reasoning of **Rabbi Yehuda there are nine** judges enumerated **here,** while **according to** the reasoning of **Rabbi Shimon there are seven** judges enumerated **here.**


###### Sotah 45a:2
[Sotah 45a:2](https://torahapp.org/share/book/Sotah/r/45a:2)

הַהוּא, מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״וְיָצְאוּ״ — הֵן וְלֹא שְׁלוּחֵיהֶן, ״וּמָדְדוּ״ — שֶׁאֲפִילּוּ נִמְצָא בַּעֲלִיל לָעִיר הָיוּ מוֹדְדִין, שֶׁמִּצְוָה לַעֲסוֹק בִּמְדִידָה.

**William Davidson Edition - English:**
The Gemara responds: **He requires that** verse: “And they shall go out…and they shall measure,” **for that which is taught** in a *baraita*: **“And they shall go out,”** serves to emphasize that **they** themselves go out, **and not their agents,** i.e., they may not appoint an agent to measure the distance but must do it themselves. **“And they shall measure,”** teaches **that even** if the corpse **was found clearly** near **to** a particular **city they would** nevertheless **measure** the distance, **as** it is **a mitzva to engage in** this act of **measurement.**


###### Sotah 45a:3
[Sotah 45a:3](https://torahapp.org/share/book/Sotah/r/45a:3)

מַתְנִיתִין דְּלָא כְּרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב. דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: ״זְקֵנֶיךָ״ — זוֹ סַנְהֶדְרִין, ״שֹׁפְטֶיךָ״ — זֶה מֶלֶךְ וְכֹהֵן גָּדוֹל. מֶלֶךְ — דִּכְתִיב: ״מֶלֶךְ בְּמִשְׁפָּט יַעֲמִיד אָרֶץ״, כֹּהֵן גָּדוֹל — דִּכְתִיב: ״וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה וְגוֹ׳״.

**William Davidson Edition - English:**
§ The Gemara comments: **The mishna is not in accordance with** the opinion of **Rabbi Eliezer ben Ya’akov, as it is taught** in a *baraita*: **Rabbi Eliezer ben Ya’akov says: “Your Elders,” this is the Sanhedrin; “your judges,” this is the king and the High Priest.** According to Rabbi Eliezer ben Ya’akov, the king and the High Priest need to participate in the ritual of breaking the neck of the heifer. From where is it learned that they are called judges? **A king** is called a judge, **as it is written: “A king by justice establishes the land”** (Proverbs 29:4). **A High Priest** is called a judge, **as it is written:** “If there arise a matter too hard for you in judgment…**And you shall come to the priests the Levites, and to the judge who shall be** in those days” (Deuteronomy 17:8–9).


###### Sotah 45a:4
[Sotah 45a:4](https://torahapp.org/share/book/Sotah/r/45a:4)

אִיבַּעְיָא לְהוּ: רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בְּמֶלֶךְ וְכֹהֵן גָּדוֹל הוּא דִּפְלִיג, אֲבָל בְּסַנְהֶדְרִי, אִי כְּרַבִּי יְהוּדָה אִי כְּרַבִּי שִׁמְעוֹן סְבִירָא לֵיהּ, אוֹ דִלְמָא בְּסַנְהֶדְרִי נָמֵי פְּלִיג, עַד דְּאִיכָּא כּוּלַּהּ סַנְהֶדְרִי?

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: Is it so that **Rabbi Eliezer ben Ya’akov disagrees** only **with regard to a king and a High Priest,** contending that they too must be present at the measurement, **but** that **with regard to the Sanhedrin he holds either in accordance with** the opinion of **Rabbi Yehuda** that five Elders are needed **or in accordance with** the opinion of **Rabbi Shimon,** that three suffice? **Or, perhaps he also disagrees with regard to the Sanhedrin** and claims that the ritual is not performed **unless there is the entire Sanhedrin** participating.


###### Sotah 45a:5
[Sotah 45a:5](https://torahapp.org/share/book/Sotah/r/45a:5)

אָמַר רַב יוֹסֵף, תָּא שְׁמַע: מְצָאָן זָקֵן מַמְרֵא אַבֵּי פַגֵּי וְהִמְרָה עֲלֵיהֶן, יָכוֹל תְּהֵא הַמְרָאָתוֹ הַמְרָאָה — תַּלְמוּד לוֹמַר: ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם״, מְלַמֵּד שֶׁהַמָּקוֹם גּוֹרֵם.

**William Davidson Edition - English:**
**Rav Yosef said: Come** and **hear** a proof from a *baraita*: If **a rebellious Elder found** the Sanhedrin not in the Hewn Chamber, which was their usual place, but **in Beit Pagei,** near Jerusalem, **and he rebelled against them** there, by teaching in opposition to their ruling, one **might** have thought **his rebellion should be** considered **a rebellion,** rendering him liable to punishment. **The verse** therefore **states: “And you shall arise and go up to the place”** (Deuteronomy 17:8), which **teaches that** it is **the place** where the Sanhedrin resides that **causes** the *halakha* of a rebellious Elder to take effect.


###### Sotah 45a:6
[Sotah 45a:6](https://torahapp.org/share/book/Sotah/r/45a:6)

דִּנְפוּק כַּמָּה? אִילֵימָא דִּנְפוּק מִקְצָתָן, דִּלְמָא הָנָךְ דְּאִיכָּא גַּוָּאֵי כְּווֹתֵיהּ סְבִירָא לְהוּ! אֶלָּא פְּשִׁיטָא דִּנְפוּק כּוּלְּהוּ.

**William Davidson Edition - English:**
The Gemara analyzes this statement: In this case, **how many** members of the Sanhedrin were there **who went out** to Beit Pagei? **If we say that** only **a minority of them went out,** why should he be considered a rebellious Elder? **Perhaps those** judges **who are inside** the Hewn Chamber **hold in accordance with his** opinion, which would mean that the Elder in question ruled with the majority. **Rather,** it **is obvious that they all went out.**


###### Sotah 45a:7
[Sotah 45a:7](https://torahapp.org/share/book/Sotah/r/45a:7)

וּלְמַאי? אִי לִדְבַר הָרְשׁוּת — מִי מָצוּ נָפְקִי? וְהָכְתִיב: ״שׇׁרְרֵךְ אַגַּן הַסַּהַר אַל יֶחְסַר הַמָּזֶג״, שֶׁאִם נִצְרַךְ אֶחָד מֵהֶם לָצֵאת, אִם יֵשׁ שָׁם עֶשְׂרִים וּשְׁלֹשָׁה כְּנֶגֶד סַנְהֶדְרִי קְטַנָּה — יוֹצֵא, וְאִם לָאו — אֵינוֹ יוֹצֵא.

**William Davidson Edition - English:**
The assumption that they all went out leads to the following question: **And for what** purpose did they all leave the Hewn Chamber? **If** it was **for an optional matter, may they leave? But isn’t it written: “Your navel [*shorerekh*] is like a round goblet, let no mingled wine be wanting”** (Song of Songs 7:3). This verse is interpreted as referring to the Sanhedrin, the ministers [*sarei*] of Israel who sit in a semicircle, like half of a round goblet. The words “let no mingled wine be wanting” teach **that if one of** the great Sanhedrin **needed to leave,** then **if there are** still present in the Hewn Chamber **twenty-three** members, **corresponding** to the number of **a lesser Sanhedrin, he may leave; and if not, he may not leave.** This indicates that it is prohibited for the entire Sanhedrin to leave for an optional matter.


###### Sotah 45a:8
[Sotah 45a:8](https://torahapp.org/share/book/Sotah/r/45a:8)

אֶלָּא פְּשִׁיטָא לִדְבַר מִצְוָה. לְמַאי? לָאו לִמְדִידַת עֶגְלָה, וְרַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב הִיא? אֲמַר לֵיהּ אַבָּיֵי: לָא, דִּלְמָא לְהוֹסִיף עַל הָעִיר וְעַל הָעֲזָרוֹת. כְּדִתְנַן: אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא בְּבֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד.

**William Davidson Edition - English:**
**Rather** it **is obvious** that they left **for a matter of a mitzva. For what** particular mitzva did they venture out? **Is it not for the measurement** associated **with** the ritual of **the heifer, and it is** in accordance with the opinion of **Rabbi Eliezer ben Ya’akov?** This would prove that Rabbi Eliezer ben Ya’akov holds that the entire Sanhedrin goes out to measure the distance from the corpse to the nearby cities. **Abaye said to** Rav Yosef: **No,** this is not a proof, as **perhaps** they went out for a different mitzva, **to expand the city** of Jerusalem **or the courtyards** of the Temple, **as we learned** in a mishna (*Sanhedrin* 2a): **They may expand** the sanctified area of **the city** of Jerusalem **or** of **the** Temple **courtyards only with the court of seventy-one.**


###### Sotah 45a:9
[Sotah 45a:9](https://torahapp.org/share/book/Sotah/r/45a:9)

תַּנְיָא כְּווֹתֵיהּ דְּרַב יוֹסֵף: מְצָאָן אַבֵּית פַּגֵּי וְהִמְרָה עֲלֵיהֶן, כְּגוֹן שֶׁיָּצְאוּ לִמְדִידַת עֶגְלָה אוֹ לְהוֹסִיף עַל הָעִיר וְעַל הָעֲזָרוֹת, יָכוֹל תְּהֵא הַמְרָאָתוֹ הַמְרָאָה — תַּלְמוּד לוֹמַר: ״וְקַמְתָּ וְעָלִיתָ״, מְלַמֵּד שֶׁהַמָּקוֹם גּוֹרֵם.

**William Davidson Edition - English:**
It **is taught** in a *baraita* **in accordance with** the opinion **of Rav Yosef,** that Rabbi Eliezer ben Ya’akov disagrees even with regard to the number of judges: If the rebellious Elder **found** the Sanhedrin **in Beit Pagei and rebelled against them, for example, if they went out for the measurement** of the ritual **of the heifer or to expand** the area of **the city or** that of **the courtyards,** one **might** have thought that **his rebellion should be a rebellion.** Therefore, **the verse states** with regard to the requirement to follow the rulings of the Sanhedrin: **“And you shall arise and go up to the place”** (Deuteronomy 17:8). This **teaches that the place causes** the *halakha* of a rebellious Elder to take effect, indicating that the entire Sanhedrin participates in the measurement of the distance from the corpse to the cities.


###### Sotah 45a:10
[Sotah 45a:10](https://torahapp.org/share/book/Sotah/r/45a:10)

נִמְצָא טָמוּן בַּגַּל אוֹ תָּלוּי בָּאִילָן. לֵימָא מַתְנִיתִין רַבִּי יְהוּדָה הִיא וְלָא רַבָּנַן. דְּתַנְיָא: ״וְשָׁכַחְתָּ עֹמֶר בַּשָּׂדֶה״ — פְּרָט לְטָמוּן, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: ״בַּשָּׂדֶה״ — לְרַבּוֹת אֶת הַטָּמוּן.

**William Davidson Edition - English:**
§ The mishna teaches: If the corpse **was found concealed in a pile** of stones **or hanging on a tree,** they would not perform the ritual of the heifer. The Gemara suggests: **Let us say that the mishna is** in accordance with the opinion of **Rabbi Yehuda and not** in accordance with the opinion of **the Rabbis.** This is **as it is taught** in a *baraita* with regard to the *halakha* that sheaves of grain forgotten in the fields must be left for the poor: **“And you forget a sheaf in the field”** (Deuteronomy 24:19). This **excludes a concealed** sheaf; it is not considered forgotten and it may be collected by the owner, even if he did forget it. This is **the statement of Rabbi Yehuda. And the Rabbis say:** The phrase **“in the field”** serves **to include the concealed** sheaves, and these must be left for the poor. Rabbi Yehuda holds, like the ruling in the mishna here, that when the verse states “in the field” it excludes a concealed corpse.


###### Sotah 45a:11
[Sotah 45a:11](https://torahapp.org/share/book/Sotah/r/45a:11)

אָמַר רַב: אֲפִילּוּ תֵּימָא רַבָּנַן, הָכָא מֵעִנְיָינֵיהּ דִּקְרָא, הָתָם מֵעִנְיָינֵיהּ דִּקְרָא.

**William Davidson Edition - English:**
**Rav said: You** can **even say** that the mishna is in accordance with the opinion of **the Rabbis,** as **here** they expound the *halakha* **based on the context of the verse,** and **there** too they expound the *halakha* **based on the context of the verse.**


###### Sotah 45a:12
[Sotah 45a:12](https://torahapp.org/share/book/Sotah/r/45a:12)

דִּכְתִיב: ״כִּי יִמָּצֵא חָלָל״ — הֵיכָא דְּמִשְׁתְּכַח, ״בָּאֲדָמָה״ — פְּרָט לְטָמוּן. וְהָתָם מֵעִנְיָינֵיהּ דִּקְרָא — דִּכְתִיב: ״כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר״. שִׁכְחָה דּוּמְיָא דְּקָצִיר: מָה קָצִיר בְּגָלוּי — אַף שִׁכְחָה בְּגָלוּי, כְּתַב רַחֲמָנָא ״בַּשָּׂדֶה״ — לְרַבּוֹת אֶת הַטָּמוּן.

**William Davidson Edition - English:**
In this case, **as it is written: “If one be found slain”** (Deuteronomy 21:1), the default assumption is that the *halakha* applies no matter **where it is found.** When the verse then states: **“In the ground,”** it must be serving to **exclude** a matter, i.e., **a concealed** corpse. **And** similarly, **there,** in the case of forgotten sheaves, they also expound **based on the context of the verse, as it is written: “When you reap your harvest in your field, and you forget a sheaf”** (Deuteronomy 24:19). This indicates that **forgotten** sheaves **are similar to** those **of** the **harvest: Just as** the **harvest** is performed **with revealed** objects, i.e., the growing grain, **so too,** the *halakhot* of **forgetting** pertain **to revealed** sheaves. Consequently, when **the Merciful One writes** in the Torah **“in the field,”** it must be in order **to include the concealed** sheaves.


###### Sotah 45a:13
[Sotah 45a:13](https://torahapp.org/share/book/Sotah/r/45a:13)

לְרַבִּי יְהוּדָה נָמֵי, תִּיפּוֹק לֵיהּ מִשִּׁכְחָה דּוּמְיָא דְּקָצִיר! אִין הָכִי נָמֵי.

**William Davidson Edition - English:**
In light of this explanation, the Gemara asks: **According to Rabbi Yehuda as well, let him derive** that covered sheaves are not included **from** the fact that **forgotten** sheaves **are similar to** those **of** the **harvest.** Why does he have to derive it from the words “in the field”? The Gemara answers: **Yes, it is indeed so,** he does not derive that *halakha* from the phrase “in the field.”


###### Sotah 45a:14
[Sotah 45a:14](https://torahapp.org/share/book/Sotah/r/45a:14)

וְאֶלָּא ״בַּשָּׂדֶה״, לְמָה לִי? מִיבְּעֵי לֵיהּ לְרַבּוֹת שִׁכְחַת קָמָה. וְרַבָּנַן שִׁכְחַת קָמָה מְנָא לְהוּ? נָפְקָא לְהוּ מִ״כִּי תִקְצֹר קְצִירְךָ בְּשָׂדְךָ״.

**William Davidson Edition - English:**
The Gemara therefore inquires: **But** then **why do I** need the phrase **“in the field,”** which indicates either an exclusion or an inclusion? The Gemara answers: **He requires** it in order **to include the forgotten** stalks **of standing** grain. Produce that one forgot to reap is considered forgotten, even if it is still attached to the ground. The Gemara asks: **And the Rabbis, from where** do they learn the *halakha* of **forgotten** stalks **of standing** grain? The Gemara answers: **They derive** it **from** the verse: **“When you reap your harvest in your field,** and you forget,” which indicates that the *halakha* includes one who forgot to harvest part of his field.


###### Sotah 45a:15
[Sotah 45a:15](https://torahapp.org/share/book/Sotah/r/45a:15)

וְרַבִּי יְהוּדָה מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר. דְּאָמַר רַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר: פְּרָט לְשֶׁצָּפוּ עוֹמָרִין לְתוֹךְ שְׂדֵה חֲבֵירוֹ. וְרַבָּנַן: מִ״בַּשָּׂדֶה״ ״בְּשָׂדֶךָ״. וְרַבִּי יְהוּדָה: ״בַּשָּׂדֶה״ ״בְּשָׂדֶךָ״ לָא מַשְׁמַע לֵיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** what does **Rabbi Yehuda** derive from this verse? The Gemara answers: It is **necessary for him** in order **to** learn **that which Rabbi Abbahu says** that **Rabbi Elazar** says, **as Rabbi Abbahu says** that **Rabbi Elazar says:** This verse **excludes sheaves that floated** through the air from his field **into another’s field.** Such sheaves are not classified as forgotten and may be retrieved later by the owner. **And the Rabbis,** from where do they derive this *halakha*? They derive it **from** the fact that the verse could have stated: **In the field,** but instead states **“in your field,”** to include sheaves situated only in one’s own field. The Gemara continues to ask: **And** what does **Rabbi Yehuda** learn from this phrase? The Gemara answers: **He does not learn** anything from the difference between: **In the field,** and **“in your field,”** as he holds it is not a significant difference.


###### Sotah 45a:16
[Sotah 45a:16](https://torahapp.org/share/book/Sotah/r/45a:16)

בָּעֵי רַבִּי יִרְמְיָה: צָפוּ עוֹמָרִין לְתוֹךְ שָׂדֵהוּ, מַהוּ? אֲוִיר שָׂדֶה כְּשָׂדֶה דָּמֵי, אוֹ לָאו כְּשָׂדֶה דָּמֵי?

**William Davidson Edition - English:**
**Rabbi Yirmeya raises a dilemma:** If **sheaves floated into his field,** i.e., if one sheaf landed on another sheaf or on another item, **what is** the *halakha*? Is the **airspace of a field considered to be like** it is the **field** itself, in which case one sheaf on top of another meets the legal requirements to be deemed forgotten? **Or,** is it **not considered like** the **field,** in which case one sheaf on top of another does not meet the legal requirements to be deemed forgotten?


###### Sotah 45a:17
[Sotah 45a:17](https://torahapp.org/share/book/Sotah/r/45a:17)

אֲמַר לֵיהּ רַב כָּהֲנָא לְרַב פַּפֵּי, וְאָמְרִי לָהּ רַב כָּהֲנָא לְרַב זְבִיד: תִּפְשׁוֹט לֵיהּ מִדְּרַבִּי אֲבָהוּ אָמַר רַבִּי אֶלְעָזָר, דְּאָמַר: פְּרָט לְשֶׁצָּפוּ עוֹמָרִין לְתוֹךְ שְׂדֵה חֲבֵירוֹ. דַּחֲבֵירוֹ — אִין, לְתוֹךְ שָׂדֵהוּ — לָא.

**William Davidson Edition - English:**
**Rav Kahana said to Rav Pappi, and some say Rav Kahana** said it **to Rav Zevid: Let him resolve** the dilemma **from** the statement **of Rabbi Abbahu,** who **says that Rabbi Elazar says:** This **excludes sheaves that floated into another’s field.** If they floated into **another’s field, yes,** Rabbi Elazar said that they are not deemed forgotten, **but** if they floated **into his** own **field,** they are **not** discussed by Rabbi Elazar, and therefore they are deemed forgotten.


###### Sotah 45a:18
[Sotah 45a:18](https://torahapp.org/share/book/Sotah/r/45a:18)

וְלִיטַעְמָיךְ: לְתוֹךְ שְׂדֵה חֲבֵירוֹ, צָפוּ — אִין, מוּנָּחִין — לָא? וְהָא בָּעֵינַן ״בְּשָׂדֶךָ״, וְלֵיכָּא!

**William Davidson Edition - English:**
The Gemara refutes this proof: **And according to your reasoning** that the *halakha* of the *baraita* is limited to the case stated, one could infer: In a case where the sheaves drifted **into another’s field,** then if **they were floating, yes,** they are not deemed to be forgotten, but if **they were resting** directly on the ground in another’s field, **no,** they are deemed to be forgotten. **But** this cannot be the *halakha*, as **we require** the sheaves to be **“in your field,” and** these sheaves are **not** in his field.


###### Sotah 45a:19
[Sotah 45a:19](https://torahapp.org/share/book/Sotah/r/45a:19)

אֶלָּא: לְתוֹךְ שְׂדֵה חֲבֵירוֹ, וַאֲפִילּוּ מוּנָּחִין. וְהַאי דְּקָאָמַר צָפוּ, דְּלָא מַשְׁכַּחַתְּ לַהּ אֶלָּא בְּצָפוּ.

**William Davidson Edition - English:**
**Rather,** you must admit that the words: **Into another’s field,** include not only those sheaves which are lying on other items, **but even** those **resting** directly on the ground. **And** the reason **that** Rabbi Abbahu **states: Floated,** is that **you find** a situation where sheaves end up in the field of another **only in** a case where **they floated** through the air and fell there. Since the term floated was not used to teach a *halakha*, no inference can be made from this *baraita* with regard to sheaves that floated in one’s own field.


###### Sotah 45a:20
[Sotah 45a:20](https://torahapp.org/share/book/Sotah/r/45a:20)

תָּא שְׁמַע: עוֹמֶר שֶׁהֶחְזִיק בּוֹ לְהוֹלִיכוֹ לָעִיר, וְהִנִּיחוֹ עַל גַּבֵּי חֲבֵירוֹ, וּשְׁכָחוֹ — הַתַּחְתּוֹן שִׁכְחָה, וְהָעֶלְיוֹן אֵינוֹ שִׁכְחָה. רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: שְׁנֵיהֶם אֵינָן שִׁכְחָה, הַתַּחְתּוֹן מִפְּנֵי שֶׁהוּא טָמוּן, וְהָעֶלְיוֹן מִפְּנֵי שֶׁהוּא צָף. עַד כָּאן לָא פְּלִיגִי אֶלָּא בְּתַחְתּוֹן, אֲבָל בְּעֶלְיוֹן — דִּבְרֵי הַכֹּל לָא הָוֵאי שִׁכְחָה!

**William Davidson Edition - English:**
The Gemara again attempts to resolve the dilemma: **Come** and **hear** a proof from a *baraita* (*Tosefta*, *Pe’a* 3:7): In the case of **a sheaf that had been held** by its owner in order **to take it to the city, and he placed it on top of another** sheaf, **and he forgot** both sheaves, **the lower** sheaf is deemed to be **a forgotten sheaf, and the upper one is not** deemed to be **a forgotten sheaf. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon: Both of them are not** deemed to be **forgotten sheaves; the lower one because it is concealed, and the upper one because it is floating** and not directly touching the field. The Gemara points out: **They disagree only with regard to** the **lower** sheaf, **but with regard to** the **upper** one **all agree** that **it is not** deemed **a forgotten sheaf.** This demonstrates that a sheaf located in the airspace of the field is not deemed to be forgotten.


###### Sotah 45a:21
[Sotah 45a:21](https://torahapp.org/share/book/Sotah/r/45a:21)

שָׁאנֵי הָתָם, כֵּיוָן דְּאַחְזֵיק בֵּיהּ זְכָה בֵּיהּ. אִי הָכִי, מַאי אִירְיָא עַל גַּבֵּי חֲבֵירוֹ? אֲפִילּוּ בַּשָּׂדֶה נָמֵי! אִין הָכִי נָמֵי, וְהַאי דְּקָתָנֵי ״עַל גַּבֵּי חֲבֵירוֹ״, מִשּׁוּם תַּחְתּוֹן.

**William Davidson Edition - English:**
The Gemara rejects this proof: **There it is different, as, since** the owner **had held it** to take it to the city, **he acquired it.** The reason it is not deemed to be a forgotten sheaf is not because it is not touching the field but because the owner had already acquired that particular sheaf before forgetting it. The Gemara raises an objection to this explanation: **If so, why specifically** state the case of a sheaf that was placed **on top of another? The same would hold true** in a case where one put the sheaf down directly **in the field as well,** as he has already acquired it. The Gemara answers: **Yes, it is indeed so, and** the reason **that** the *baraita* **teaches: On top of another,** is **due to the lower** sheaf rather than the upper one, in order to teach the dispute concerning the lower sheaf.


###### Sotah 45a:22
[Sotah 45a:22](https://torahapp.org/share/book/Sotah/r/45a:22)

וְהָא ״מִפְּנֵי שֶׁהוּא צָף״ קָאָמַר! אֵימָא: ״מִפְּנֵי שֶׁהוּא כְּצָף״.

**William Davidson Edition - English:**
The Gemara asks: **But** Rabbi Shimon **said: Because it is floating.** How can one then say that the reason for his ruling is because the owner of the field has acquired it? The Gemara answers: **Say** instead: **Because it is like** it is **floating.** In other words, it is as though the upper sheaf had not been put down at all, but remains in the owner’s hands.


###### Sotah 45a:23
[Sotah 45a:23](https://torahapp.org/share/book/Sotah/r/45a:23)

אָמַר אַבָּיֵי: הֲרֵינִי כְּבֶן עַזַּאי בְּשׁוּקֵי טְבֶרְיָא. אֲמַר לֵיהּ הָהוּא מִדְּרַבָּנַן לְאַבָּיֵי: שְׁנֵי חֲלָלִים זֶה עַל גַּבֵּי זֶה, מֵהֵיכָן הוּא מוֹדֵד?

**William Davidson Edition - English:**
The Gemara tells of a related incident. On one occasion **Abaye said: I am hereby** as sharp and expert **as ben Azzai,** who taught Torah **in the markets of Tiberias,** and am ready to answer any question that might be posed to me. **One of the Sages said to Abaye,** with regard to the ritual of the heifer whose neck is broken: If there were **two slain people** found **one on top of the other** not precisely aligned, **from where does one measure** the distance to the surrounding cities?


###### Sotah 45a:24
[Sotah 45a:24](https://torahapp.org/share/book/Sotah/r/45a:24)

מִין בְּמִינוֹ הָוֵי טָמוּן, וּמִין בְּמִינוֹ לָא הָוֵי צָף, וּמֵעֶלְיוֹן מוֹדֵד. אוֹ דִּלְמָא: מִין בְּמִינוֹ הָוֵי צָף, וּמִין בְּמִינוֹ לָא הָוֵי טָמוּן, וּמִתַּחְתּוֹן מוֹדֵד.

**William Davidson Edition - English:**
The various aspects of the dilemma are as follows: **Is a substance** in contact **with** the **same** type of **substance** considered to be **concealed, and is a substance** in contact **with** the **same** type of **substance not** considered to be **floating,** which would mean that the lower, concealed corpse is ignored because one does not measure the distance from a concealed corpse, as taught in the mishna, **and one measures** the distance **from the upper one? Or perhaps a substance** in contact **with** the **same** type of **substance is** considered to be **floating, and a substance** in contact **with** the **same** type of **substance is not** considered to be **concealed, and he measures** the distance **from the lower one,** because it is not considered to be concealed, but not from the upper one, which is considered to be floating.


###### Sotah 45a:25
[Sotah 45a:25](https://torahapp.org/share/book/Sotah/r/45a:25)

אוֹ דִּלְמָא: מִין בְּמִינוֹ הָוֵי טָמוּן, וּמִין בְּמִינוֹ הָוֵי צָף, וְלֹא מִתַּחְתּוֹן מוֹדֵד וְלֹא מֵעֶלְיוֹן מוֹדֵד?

**William Davidson Edition - English:**
**Or perhaps a substance** in contact **with** the **same** type of **substance is** considered to be **concealed, and a substance** in contact **with** the **same** type of **substance is** considered to be **floating, and he** therefore **does not measure** the distance **from the lower one nor does he measure** the distance **from the upper one.** According to this last option, in such a situation no measuring is done, and the ritual is not performed.


###### Sotah 45a:26
[Sotah 45a:26](https://torahapp.org/share/book/Sotah/r/45a:26)

אֲמַר לֵיהּ:

**William Davidson Edition - English:**
Abaye **said to him:**