Talmud sobre Sanhedrin 1:7

They are not liable unless they void part and confirm part³²If they declared a biblical prohibition as void, nobody would follow them since even schoolchildren would know that this is wrong. But if they were to abolish traditional restrictions, they would be followed. This is explicit in Mishnah 3; cf. Babli 4a, Tosephta 1:7, Sifra Wayyiqra 2, Parašah 4(7).. Samuel said, only if they ruled that it was permitted; but not if they ruled that it was not prosecutable³³This is a commentary on the preceding sentence. Abolishing a biblical commandment entirely means declaring the prohibition as void; declaring it valid but unenforceable means partly confirming it.. They are not liable unless instruction was given from the ashlar hall³⁴The seat of the High Court; Sanhedrin Chapter 1, Note 345.. Rebbi Joḥanan said, the reason of this Tanna: From that place which the Eternal will choose³⁵Deut. 17:10.. Rebbi Mana bar Tanḥum said, if a hundred came together, only if they ruled unanimously³⁶The ruling triggers the obligation of a purification sacrifice only if it was unanimous, including the opinions of the law students sitting before the 72 members of the Court. Mishnah 4 requires in addition that the president of the court be present and voting [Babli 4b, Sifra Wayyiqra 2, Parašah 4(4).]. There³⁷Sanhedrin 1:2, Note 166. He holds that a ruling of the High Court to intercalate a month based on the testimony of laymen is valid only if it not only is unanimous in fact but also in reason. Concurrent opinions, reaching the same conclusion for different reasons, invalidate the judgment. Why is this not mentioned here? The text confirms the reading of the ms. in Roš Haššanah(2:6 58b l.25) against the one in Sanhedrin., Rebbi Zeˋira said, only if they all rule for the same reason. And here, what³⁸B has the usual formula, “and here he says so?”?

At less than three years and one day of age¹⁴⁷This explains the statement of the Mishnah that girls violated less than three years of age are still virgins., Rebbi Yose in the name of [Rav] Ḥiyya bar Ashi, Rebbi Jonah, Rav Ḥiyya bar Ashi in the name of Rav: What is this like? One makes a dimple in the flesh which straightens out by itself. Rebbi Ḥiyya stated: Like one who muddies a source which becomes clear again. Rebbi Yose said, a Mishnah says so¹⁴⁸Niddah 5:4: Younger than that, it is as if one puts a finger on an eye. ¹⁴⁹From Nedarim 6:13, Notes 138-141. Variant readings: ונמלכין ׀ נמלכו, אין הבתולין ׀ אינן, הבתולין ׀ בתולין. Rebbi Abun said: “I am calling to Almighty God, to the God who decides with me.” If a girl is three years and one day old, if the Court decided to lengthen, her hymen repairs itself, otherwise her hymen does not repair itself.

Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The world only continues to exist by the sacrifices¹³³In the absence of a Temple, this means that the daily recitation of the rules of daily sacrifices are necessary for the continued existence of the world. In Amoraic times this implied that the institution of the rules for bystanders to be explained in the following Halakhot was still followed, continuing the cycle of priestly watches uninterrupted theoretically from the time of Ezra (or practically from Hasmonean times.). There, we stated¹³⁴Mishnah Avot 1:2.: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love¹³⁵Labors for which no thanks can be given, such as burying the dead or giving charity anonymously.” All three are in one verse¹³⁶Is. 51:16.: I shall put My word in your mouth, that is Torah. By the shadow of My hands I shall cover you, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written¹³⁷Ps. 36:8., how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth¹³⁶Is. 51:16., these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, and to say to Zion, you are My people. There, we stated¹³⁸Mishnah Avot 1:18. The following text shows that the verse quoted at the end was not part of the Yerushalmi Mishnah (and is not part of Maimonides’s autograph Mishnah.): “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse¹³⁹Zach. 8:16., judge truth and law of peace in your gates.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat]¹⁰¹From B, missing in L. the king of Jehudah [were sitting]¹⁰¹From B, missing in L. in the threshing floor¹⁰⁸1K. 22:10.. As in a threshing floor¹⁰⁹They sat together in a circle (Mishnah Sanhedrin 4:9) so that none had any advantage over the other. Babli Ḥulin 5a (Lev. rabba 11(8); Eccl. rabbati 1(30)).. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel¹¹⁰2K. 15:12. Jeroboam became king with prophetic sanction; Baˋsha at least had prophetic acknowledgment; Omri was appointed by popular acclaim, and Jehu by prophetic anointment. All permanent kings of Israel from Jeroboam I to Jeroboam II’s son had religious sanction. After that the kings of Israel with only one exception murdered their precedessors.. After that they were taking it by robbery.

Samuel stated, the sanctification of the New Moon is only by ten {attendants}¹⁰³In Sanhedrin1:2 (Note 120) this is quoted as Amoraic statement of Samuel. It is not the determination of the day of the New Moon, which can be made by a competent court of three, but the solemn declaration of the start of a new month.. ¹⁰⁴Gen. rabba 91(1). Rebbi Abba, Rebbi Yasa in the name of Rebbi Joḥanan: It is said here community, and it is said there, how long this bad community. Since “community” mentioned there are ten, so also “community” mentioned here are ten¹⁰⁵Lev. 19:2 reads, speak to the community of Israel, you shall be holy. From this one wants to prove that all matters called “holy” need a community of at least ten adult males. Since the ten bad scouts are called a “bad community” in Num. 14:17, it follows that in Pentateuchal usage a group is called “community” if it has 10 members. Since we do not find the expression used for a smaller number, 10 is the required minimum. Babli 23b.. Rebbi Simon said, it is said here, in midst, and it is said there¹⁰⁶Gen. 42:5., the sons of Israel came to buy in midst of the comers. Since “in midst” mentioned there are ten, so also “in midst” mentioned here are ten¹⁰⁷Here the reference is to Lev22:32: I shall be sanctified in the midst of the Children of Israel. One intends to prove that God may be sanctified by any group of at least 10 of the Children of Israel.. Rebbi Yose ben Rebbi Abun said to him, if you infer from “in midst”, there are many¹⁰⁸There are two possible interpretations of this statement. Since Lev22:32 is the conclusion of statements about the Temple service, it may refer to all the people and therefore require a minimum of 600’000 people, or it may refer to the large number of times the lexeme “in the midst” is used in the Pentateuch, from which nothing can be inferred.. [But it is said here “the sons of Israel”, and it is said there “the sons of Israel”. Since there are ten, also here are ten.¹⁰⁹The word “Cohen” is mentioned 3 times in Lev. 27:8, 2 times each in vv. 14,14, and once in vv. 11,21,23, for a total of 10.]

“And one announces mornings and evenings,” at the time when [agricultural] workers go out or come back, and he mentions the field and its description¹¹³Babli Arakhin 21b. As explained there, the landlord can then tell his workers to look up the property offered and to report back in the evening.. Rebbi Yose said, if they do not get their estimated price¹¹⁴After the 30 days of public announcement. (The Babli in the end substitutes 8 weeks of announcement on market days for the 30 days of daily announcement.), they can conclude the sale. Is that the Mishnah, “if the judges estimated one sixth too little or too much, their sale is invalid”? Becausethey sold too low or too high, but if they found their estimate they close the deal¹¹⁵Even before the 30 days are up.. Rebbi Ḥananiah said before Rebbi Mana: What can you say, we deal with the case that they did not announce in public¹¹⁶The disagreement between the rabbis and Rabban Simeon ben Gamliel is only in the absence of a public tender.! From what is said afterwards: “Except if they offered public tender.” What is public tender? Rebbi Jehudah bar Pazi said, announcement¹¹⁷Quoted by Rashi in his commentary to the Mishnah..