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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sanhedrin 19


(a) What prompts Rebbi Meir to explain "u'min ha'Mikdash Lo Yeitzei" to mean that the Kohen Gadol should not negate his Kedushah, as we learned in our Mishnah, and not literally, like Rebbi Yehudah?

(b) Bearing in mind the principle 'Kohanim Zerizim Heim', why would the Torah need to be afraid that the Kohen Gadol, of all people, might desecrate his Kedushah and make himself Tamei, once it has forbidden him to do so?

(a) Our Mishnah explains how the S'gan would walk on the outside of the Kohen Gadol as he walked past the Aveilim. The Beraisa describes a different scenario. According to the latter, who walked with the S'gan on his right?

(b) The Rosh Beis-Av walked on his left, between the Kohen Gadol and the Aveilim and the people.
Who was ...

  1. ... the Rosh Beis-Av?
  2. ... the Mashu'ach she'Avar?
(c) When the Kohen Gadol was an Aveil, the S'gan again stood on his right as the people filed past him.
Of the two who stood on his left when he comforted others, which one was missing here? Why was that?

(d) Rav Papa extrapolates three things from this Beraisa: 1. that the S'gan and the Memunah are one and the same; 2. that the Aveilim stand still and the people file past.
What is the third lesson?

(a) Nowadays, we do the reverse, and it is the Aveilim who walk in between two rows formed by the comforters.
What caused this change of custom?

(b) What did Rebbi Yossi instigate in Tzipori?

(c) What else did he instigate in Tzipori, according to Rami bar Aba, the author of the current statements, with regard to ...

  1. ... a woman taking her son for a walk in the main road?
  2. ... about women in the bathroom?
(d) Rebbi Yashiyah Rabah informed Rebbi Menashya bar Avas that a Shurah requires ten people.
Does this include the Aveilim at a time when the mourners ...
  1. ... stood still and the comforters filed past them?
  2. ... filed past the comforters?
(a) According to the Beraisa, what does the Kohen Gadol say after a Levayah?

(b) How do we know that the Tana is not referring to his reply to those who comfort him?

(c) What do we then prove from here?

(a) The Pasuk in Yirmiyah writes "Beis David Koh Amar Hashem, Diynu la'Boker Mishpat".
How do we extrapolate from there that a king can be judged?

(b) How does Rav Yosef reconcile this with our Mishnah, which precludes a king from either judging or being judged?

(c) The prohibition of a King of Yisrael to judge or to be judged was the result of an episode that took place during the time of the second Beis-Hamikdash.
Which king did it involve?

(d) Why did Shimon ben Shetach call him to court? Why could he not pass sentence without him?

(a) What do we learn from the Pasuk "v*e'Amdu ha'Anashim* Asher Lahem ha'Riv *Lifnei Hashem*"?

(b) Why did Yanai Hamelech continue to remain seated even after Shimon ben Shetach ordered him to stand?

(c) What was the reaction of the other judges to the king's challenge?

(d) What was Shimon ben Shetach's response to the judges' irresponsible behavior?

(e) And did Hashem respond to that?

Answers to questions



(a) What distinction does Rav Ashi draw between a Nasi and a king foregoing their Kavod?

(b) How do we reconcile this with Rebbi Yehudah, who permits a king to perform Yibum or Chalitzah (as we learned in our Mishnah)?

(c) How do the Rabbanan interpret the Pasuk "ve'es Neshei Adonecha be'Cheikecha", from which Rebbi Yehudah proves that a king may marry the Almanah of a king (as we learned in our Mishnah)?

(a) According to Rebbi Yossi, seeing as Meirav and Michal were sisters, David must have married Michal only after Meirav's death.
How does Rebbi Yehoshua ben Korchah explain it?

(b) On what grounds did Shaul give Meirav to Adriel?

(c) How does Rav explain Rebbi Yehoshua ben Korchah's proof for this from the Pasuk in Shmuel "T'nah *es Ishti es Michal* Asher Erasti Li be'Me'ah Orlos P'lishtim"?

(a) To whom did Shaul give Michal after having betrothed her to David?

(b) Why did he do that? What did a hundred Orlos of P'lishtim have to do with it?

(c) Then why did David believe his betrothal to be valid?

(d) What is the basis of their Machlokes, assuming that they both held 'ha'Mekadesh be'Milveh u'Perutah, Da'atah a'Perutah'?

(a) What problem do we now have with Rebbi Yossi (who holds that David married Michal after the death of Meirav her sister) vis-a-vis the Pasuk "T'nah es Ishti es Michal"?

(b) We answer this by first presenting another problem, based on the Pasuk which speaks about the five sons of Michal, whom Shaul had given to Adrichal ha'Mecholasi.
How does Rebbi Yossi explain this seemingly strange Pasuk?

(c) How does this help us to understand Rebbi Yossi's interpretation of the Pasuk "T'nah es Ishti es Michal"?

(d) Rebbi Yehoshua ben Korchah declines to learn the Kidushin of Meirav from a Pasuk that talks about Michal.
So how does *he* explain the fact that the Pasuk mentions Michal when it is really speaking about the sons of Meirav?

(a) What does Rebbi Chanina learn from the Pasuk in Rus (in connection with the birth of Rus' son Oved) "va'Tikrenah Lo ha'Shecheinos Shem Leimor *Yulad ben le'Naomi*"?

(b) Rebbi Yochanan learns it from a Pasuk in Divrei Hayamim "ve'Ishto ha'Yehudiyah Yaldah es Yered, Avigdor ... Eileh B'nei Bisya bas Paroh, Asher Lakach Mered".
Who was "Yered, Avigdor ... "?

(c) Why was ...

  1. ... Kalev (Bisya's husband) called "Mered"?
  2. ... Bisyah referred to as "Yehudiyah?
(d) How does Rebbi Yochanan learn Rebbi Yehoshua ben Korchah's principle from this Pasuk?

(e) And how does Rebbi Elazar learn it from the Pasuk in Tehilim "Ga'alta bi'Zero'a Amecha, B'nei Ya'akov *ve'Yosef* Selah"?

(a) What is the problem with the Pasuk in Bamidbar "ve'Eileh Toldos Aharon u'Mosheh"?

(b) So what does Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan learn from there?

(c) As we do not find anywhere that Ya'akov redeemed Avraham, what does the Pasuk in Yeshayah mean when it writes that he did?

(d) To whom does the Pasuk there refer when it writes ...

  1. ... "Lo Atah Yevosh Ya'akov"?
  2. ... "ve'Lo Atah Panav Yechvaru"?
(a) Why does the Pasuk sometimes refer to Palti ben Layish as 'Paltiel'?

(b) Knowing that Michal was betrothed to David, what did he do to avoid sinning?

(c) Then why does the Pasuk in Shmuel describe how, when she was taken back to David, he followed her in tears?

(d) What is the significance of the place 'Bachurim', where he turned back?

(a) What does Rebbi Yochanan mean when he says ...
  1. ... 'Tokfo shel Yosef Invesanuso shel Bo'az'? In what way was Bo'az greater than Yosef?
  2. ... 'Tokfo shel Bo'az Invesanuso shel Palti ben Layish? In what way was Palti greater than Bo'az?
(b) What does the Pasuk in Rus mean when it writes "Vayehi ba'Chatzi ha'Laylah, Vayecherad ha'Ish *Vayilafes"*?

(c) Rebbi Yochanan explains the Pasuk in "Eishes Chayil" (in Mishlei).
Whom did Shlomoh have in mind when he wrote ...

  1. ... "Rabos Banos Asu Chayil"?
  2. ... "ve'At Alis al Kulanah"?
(d) And according to Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan, whom did Shlomoh have in mind when he wrote ...
  1. ... "Sheker ha'Chein"?
  2. ... "ve'Hevel ha'Yofi"?
  3. ... "Ishah Yir'as Hashem hi Sis'halal"?
(a) According to others, "Sheker ha'Chein" refers to the generation of Moshe, and "ve'Hevel ha'Yofi", to that of Yehoshua.
To which generation then, does "Ishah Yir'as Hasham hi Sis'halal" refer? In which context is this said?

(b) According to yet others, "Sheker ha'Chein" refers to the generation of Moshe and Aharon, and "ve'Hevel ha'Yofi", to that of Chizkiyah, whereas "Ishah Yir'as Hashem hi Sis'halal" refers to the generation of Rebbi Yehudah b'Rebbi Ila'i.
What was so special about his generation? What did they say about the Talmidim that lived then?

Answers to questions

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