תלמוד על סנהדרין 4:7

⁴³The same text in Beṣah 5:2 (64 1. 59), Sanhedrin 4:6 (22b 1. 17). Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object⁴⁴Sanhedrin, Mishnah 4:6: “In money matters, judgment can be rendered immediately. In criminal matters, the accused can be found innocent immediately, but he can be found guilty only the next day; therefore …” Since judgment may not be rendered on the Sabbath, the panel discussion cannot be held on Friday.: “Therefore, one does not judge criminal matters on Friday or any day before a holiday”? Therefore, one judges money matters⁴⁵The prohibition is explicitly restricted to criminal matters.! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for Torah study⁴⁶In Sanhedrin: כָּאן לַהֲלָכָה כָּאן לְמַעֲשֶׂה “here for practice, there for action.” It is declared practice not to judge money matters on Friday but if a court held a session on Friday its decisions are valid. In the Babli (Baba Qama 113a): One does not schedule court sessions on the eve of a Sabbath or holiday..

“One does not judge.” ⁶²The same text is found in Ketubot1:1 (Notes 43–46) and Sanhedrin4:7 (Notes 53–53a). Rebbi Ḥizqiah, Rebbi Aḥa, said in the name of Rebbi Abbahu: It is forbidden to judge money matters on Friday. Does not a Mishnah object: “Therefore one does not judge <criminal matters> on Sabbath eve or holiday eve”⁶³Mishnah Sanhedrin4:7.? Hence, one judges money matters! Also, Rebbi Ḥiyya stated thus: One judges money matters on Friday but not criminal matters. One is for practice, the other for words of the Torah⁶⁴In theory it would be possible to judge on a Friday but in practice it is not done. Babli Bava Qamma113a, Sanhedrin32a..

From where that “congregation” means ten people¹⁰⁶The discussion here is to prove that for a public invocation of the Name one needs a congregation of at least ten adult males. The relevant verses are Lev. 19:2 “Speak to the entire congregation of the children of Israel and tell them: conduct yourselves in holiness because I, The Eternal, your God, Am Holy” and Lev. 22:32 “I shall be sanctified in the midst of the children of Israel.” The same discussion is reported Megillah 4:4, Sanhedrin 1:4. The parallel discussion in the Babli, Megillah 23a, in the name of the first generation Rebbi Ḥiyya, is based on the second verse and is intelligible only if it is understood as reference to the derivation in the Yerushalmi.? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there¹⁰⁷“Here” refers to Lev. 19:2, “there” to Num. 14:27: “How long for this evil congregation”, speaking of the ten spies who argued against entering the Land. There were twelve spies in all; Joshua and Caleb were in the opposition; accordingly there were ten evil persons who formed the congregation. “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them¹⁰⁸In particular, in Lev. 22:32, “in the midst” must mean 600’000 adult males. In the Babli, Lev. 22:32 is used to establish a formal parallel, known as gezerah shawah, between this verse and the one from Genesis. The latter verse is then used to arrive at the number ten (since of the twelve tribes, Joseph and Benjamin were missing). From the Babli it seems that there was a tradition linking the two verses (since in its opinion, gezerah shawah must be based on a tradition) and, therefore, R. Simon is forced to quote a verse that in itself seems to be less adequate than the one used before.. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.