Talmud zu Sanhedrin 6:8

It was stated similarly¹¹Babli Bava batra 122a.: The Land of Israel was distributed by two urns, one containing the lots, the other containing the names of the tribes. Two young priests¹²Literally: Flowers of the priesthood. were standing, what each of them brought up he won¹³They simultaneously drew lots before Eleazar the High Priest with Urim and Tummim, which paired territories with tribes.. By three ways the Land of Israel was divided up, by lots, and Urim and Tummim, and by payments. That is what is written¹⁴Misquote of Jos. 18:10. Joshua threw them lots before the Eternal at Mispeh. Lots, these are the lots. Before the Eternal, these are the Urim and Tummim. Between large and small¹⁵Num. 26:56., these are payments¹⁶The nature of these payments is nowhere spelled out. It seems that they were equalization payments so that the value of distributed land per head of the population would be approximately the same for all tribes; Sifry Num. 132; expanded quote in Yalqut Šimony Pinehas.#773.. Rebbi Abin said, unless the Holy One, praise to Him, made every place nice in the eyes of its inhabitants, the Land of Israel would never have been distributed. It was stated thus¹⁷Babli Soṭah 47a.: There are three graces. The grace of a woman in her husband’s eyes. The grace of a place in the eyes of its inhabitants. The grace of a buy in the eyes of its buyer. Rebbi Abba the son of Rebbi Pappaeus, Rebbi Joshua of Sikhnin in the name of Levi: Even in the future the Holy one, praise to Him, will do the same. That is what is written¹⁸Ez. 36:26., I shall give you a new heart, etc., and shall give you a heart of flesh, etc. He makes sour the part of others¹⁹Everybody will be satisfied with his part. Gen. rabba 34, end..

¹¹⁹This is a version of the text in Sanhedrin 6:5 (Notes 77 – 82), mainly following the Genizah text there. We have stated: Jehudah ben Ṭabbai was Patriarch, and Simeon ben Shetaḥ President of the Court; there are Tannaim who switch. What happened in Alexandria supports him who said, Jehudah ben Tabbai was Patriarch. [The people of Jerusalem] wanted to appoint him Patriarch in Jerusalem. The people from Jerusalem did write: From the great Jerusalem to the small Alexandria: How long still will my betrothed live in your midst and I am sitting sorrowful about him? He took leave and started on a ship. He said, I remember the lady of the house who received us; what is she missing? One of his students told him, her eye is damaged. He told him, you have sinned twice; first that you suspected me, and second that you looked at her. Did I say that she was beautiful in looks? I only said that about her deeds. He was taking offense and he left¹²⁰He died..

²²⁶A parallel in Sanhedrin 6:8 (fol. 23c, line 17). Similar arguments in the Babli, 8a, Sanhedrin 45a. The argument of Rebbi Jehudah seems inverted. There²²⁷Mishnah Sanhedrin 6:5, speaking about people executed by stoning. According to R. Jehudah, they are clothed in rectangular sheets of cloth., he says: “One covers a man in front and a woman front and back.²²⁸But the majority holds that a woman is stoned only fully clothed. Therefore, R. Jehudah seems unconcerned that men should get bad ideas in seeing her.” And here, he says so? There, she goes to her death anyhow, but here, maybe she will be found to be pure and the young priests would attack her²²⁹This is an explicit statement of R. Jehudah 1:7.. The argument of the rabbis seems inverted. There²³⁰Mishnah Sanhedrin 6:5, Soṭa 3:9., they say: “A man is stoned naked but no woman is stoned naked.” And here, they say so? There, “you shall love your neighbor as yourself,” choose for him the easiest death²³¹Since in rabbinic tradition a person is “stoned” by being pushed down from a high cliff (Mishnah Sanhedrin 6:6), his chances of being killed instantly are greater if his fall is not cushioned by clothing. In the Babli, this is not considered a complete answer; the question is whether shame or suffering is worse.. But here, ²³²Ez. 23:48.“all women should be taught and not do as your whoring.”

HALAKHAH: “A bull which is led out to be stoned,” etc. It was stated¹²²Sanhedrin 6:2(23b l.25) an exact copy, 10:8(29d l.14) a reformulation.: If a bull was led out to be stoned when its witnesses were found to be false, Rebbi Joḥanan said, the first to come acquires it¹²³Since the court declares the bull to be forbidden for usufruct, it cannot remain the property of its owner. When the prohibition of usufruct is lifted because the sentence was declared false, the bull is ownerless. If a third party grabs the bull before the owner can take it back, that third party now is the legal owner. The Babli, Keritut 24a, holds that R. Joḥanan will agree that the bull never was ownerless if the judgment was overturned on the initiative or appeal by the owner.; Rebbi Simeon ben Laqish said, it was false despair¹²⁴He holds that ownership never was annulled, only that the owner gave up hope of ever having use of the bull again. The bull remains the property of its owner who may use it once the prohibition of usufruct is lifted.. Similarly, if a slave was led out to be killed when his witnesses were found to be false, Rebbi Joḥanan said, he acquired himself¹²⁵He is free and needs no bill of manumission.; Rebbi Simeon ben Laqish said, it was false despair.

Antoninus⁴⁸⁹A crypto-Jewish Roman Emperor, probably of the Severan dynasty. It is futile to try to determine to whom one refers; cf. Kilaim9:4, Note 79. It was implied already in Halakhah 1 that Gentiles may have part in the World to Come. asked Rebbi, may I build an altar? He said to him, build it and hide its stones. May one make incense for him? He said to him, make it without one of its ingredients. Was it not stated, you may not make for yourselves⁴⁹⁰Ex. 30:37.? You may not make for yourselves [but] others may make for you⁴⁹¹Gentiles may make the incense for non-sacral use.. Rebbi Ḥanania said, this was for Rebbi Romanos⁴⁹²Rebbi’s agent for matters to be done outside the seat of the Patriarchate. whom Rebbi sent to make it for him. ⁴⁹³A parallel, in slightly different order, is in Sanhedrin 10:6 (Notes 331–338). There, in Halakhah 3:12, and in Midrashic sources, the Emperor is called Antolinus. There are indications implying that (Antolinus) [Antoninus] converted; there are indications implying that (Antolinus) [Antoninus] did not convert. One saw him walking with a slight shoe on the Day of Atonement³³²The scroll may not be used for public readings.. What do you infer since even God-fearing people go outside thus? (Antolinus) [Antoninus] said to Rebbi, can I eat from the Leviathan⁴⁹⁵The just feasting on Leviathan meat in the World to Come are also mentioned in Lev. rabba 22(7), Babli Bava batra74b–75a. in the World to Come? He said to him, yes. He told him, from the Passover lamb you would not let me eat, but from Leviathan you make me eat? He answered, what can we do for you since about the Passover lamb it is written that no uncircumcised man may eat from it⁴⁹⁶Ex. 12:48.. When he heard this, he went and circumcized. He came to Rebbi and said to him, look at my circumcision. He answered him, at mine I never looked⁴⁹⁷It is indecent to look at sexual organs. Other references to this insert are Megillah3:3 (74a l.39); Avodah zarah 3:1 (42c l.5); Babli Šabbat 118b, Pesaḥim 104a., and at yours I should look? Why is he called our holy teacher? Because he never in his life looked at his circumcision. And why is his name Naḥum the holiest of holies⁴⁹⁸An otherwise unknown personality.? Because he never in his life looked at the figure on a coin. This implies that (Antolinus) [Antoninus] converted. The statement of the rabbis implies that (Antolinus) [Antoninus] did (not) convert, as ³³¹“Open at the start” means that the writing of the first paragraph starts only in the middle of the line. This is normal for paragraphs following a closed paragraph. Open at the bottom means that the remainder of the last line of the paragraph remains empty; this is the definition of an open paragraph. Open on both sides implies open at the start. Rebbi Ḥizqiah, Rebbi Abbahu in the name of Rebbi Eleazar said: When in the Future World the proselytes come, (Antolinus) [Antoninus] comes at the head of all of them.