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Sanhedrin 34


(a) What does Rebbi Yossi b'Rebbi Yehudah extrapolate from the Pasuk in Masei ''Eid Echad Lo Ya'aneh be'Nefesh La'mus''?

(b) What S'vara does Resh Lakish give to explain why the Rabbanan disagree with Rebbi Yossi b'Rebbi Yehudah?

(c) What do the Rabbanan learn from the above Pasuk in Masei?

(a) We learned in our Mishnah that in Diynei Nefashos, a judge who learns Z'chus is not permitted to switch to Chov.
How does Rav qualify this ruling. At which stage does it become permitted?

(b) What does the Mishnah in 'Hayu Bodkin' say about the judges retracting on the following day, when they resume the proceedings of the previous day?

(c) How do we reconcile Rav, who permits them to retract either way from the G'mar Din and onwards ...

  1. ... with this Mishnah?
  2. ... with the Beraisa 'Danin Eilu Keneged Eilu ad she'Yir'eh Echad min ha'Mechayvin Divrei ha'Mezakin'? According to Rav, why does the Tana not also present the reverse case ' ... ad she'Yir'eh Echad min ha'Mezakin Divrei ha'Mechayvin'?
  3. ... with Rebbi Yossi be'Rebbi Chanina 'Echad min ha'Talmidim'? Why does Rebbi Yossi b'Rebbi Chanina not contend with the possibility that had the judge been alive, he would have retracted?
(d) How do we amend what they sent from Eretz Yisrael 'le'Divrei Rebbi Yossi b'Rebbi Chanina Mutza mi'Chelal Rabeinu'?
(a) What does the Beraisa say about the two Sofrim of Beis-Din? Where did they sit?

(b) Why did they write the words of the Mechayvin?

(c) What do we try and prove from the fact that they also wrote the words of those who declared him Zakai?

(d) On what grounds do we refute that suggestion? What other reason might there be to write the words of the Mechayvin?

(a) The source for this is a statement by Abaye.
What does Abaye learn from the Pasuk in Tehilim "Achas Diber Elokim Shetayim Zu Shama'ti, Ki Oz l'Elokim"?

(b) And what does de'Bei Rebbi Yishmael learn from the Pasuk in Yirmiyah "u'che'Patish Yefotzetz Sela"?

(c) Rav Z'vid suggests that an example of the same Chidush from two Pesukim is to be found in the Mishnah in Zevachim. To explain the words of the Tana Kama 'Mizbe'ach Mekadesh es ha'Ra'uy Lo, what does Rebbi Yehoshua learn from the Pasuk in Vayikra "Hi ha'Olah al Mokdah", with regard to 'Kol ha'Ra'uy le'Ishim'?

(d) And what does Raban Gamliel learn from the continuation of the same Pasuk "Hi ha'Olah al Mokdah al ha'Mizbe'ach"?

(a) From which word do Rebbi Yehoshua and Raban Gamliel respectively learn their opinions?

(b) Both Tana'im learn that if something that is Pasul is brought on the Mizbe'ach, it remains there.
Does that incorporate everything, or only certain categories?

(c) In fact, Rebbi Yehoshua and Raban Gamliel argue, as the Mishnah itself points out.
What does the Mishnah present as their bone of contention, besides blood that was brought on the Mizbe'ach?

(d) What is the basis of their respective opinions?

(a) So Rav Papa cites a Beraisa as an example of the same Chidush from two Pesukim. To explain the Pasuk in Tetzaveh "Kol ha'Noge'a ba'Mizbe'ach Yikdash", what does Rebbi Yossi Hagelili learn from the Pasuk there "ve'Zeh Asher Ta'aseh al ha'Mizbe'ach, Kevasim ... "?

(b) What are examples of things that are not fit to go on the Mizbe'ach, and do not therefore become sanctified through contact with it?

(c) What does Rebbi Akiva learn from the word "Olah" in the same Pasuk?

(d) In similar fashion to Rav Z'vid with regard to the Machlokes between Rebbi Yehoshua and Raban Gamliel, Rav Papa supposes that both Tana'im learn the same thing from their respective Pesukim. However, we refute this suggestion too, on the basis of a statement by Rav Ada bar Ahavah.
What did Rav Ada bar Ahavah mean when he said 'Olas ha'Of Pesulah Ika Beinaihu'?

Answers to questions



(a) Rav Ashi finally finds a case of one Chidush from two Pesukim. He cites a Beraisa where Rebbi Yishmael learns from the Pasuk in Acharei-Mos "Dam Yechashev la'Ish ha'Hu Dam Shafach" 'Le'rabos es ha'Zorek'.
What is Rebbi Yishmael coming to include? What basic Isur is the Pasuk referring to?

(b) What does Rebbi Akiva learn from the Pasuk there "O Zevach"?

(c) We attempt to refute Rav Ashi's explanation by citing Rebbi Avahu.
What does Rebbi Avahu mean when he says 'Shachat ve'Zarak Ika Beinaihu'?

(d) Why, according to Rebbi ...

  1. ... Yishmael, is one Chayav only one Chatas (be'Shogeg)?
  2. ... Akiva, is one Chayav two Chata'os? In which connection is "O Zevach" written?
(a) We refute this however, by citing Abaye. What does Abaye learn from the Pasuk "Sham Ta'aleh Olosecha ve'Sham Ta'aseh ... "?

(b) How does Abaye explain the fact that the Torah mentions two Kerisus, one for the Shechitah and one for the sacrificing?

(c) What is the La'av incorporating all of the above? Where is it written?

(a) What does Rebbi Acha bar Papa learn from the Pasuk ...
  1. ... in Yisro "ve'Shaftu es ha'Am be'Chol Eis"?
  2. ... in Ki Seitzei "ve'Hayah be'Yom Hanchilo es Banav"?
(b) According to Rebbi Meir in a Beraisa, the Pasuk in Shoftim (in connection with the Kohanim) "ve'Al Pihem Yih'yeh Kol Riv ve'Chol Naga" compares Ribin (Diynei Mamonos) to Nega'im.
In which ...
  1. ... two regards does it compare Ribin to Nega'im?
  2. ... regard does it compare Nega'im to Ribin?
(c) And what does he learn from the Pasuk in Tazri'a "ve'Huva el Aharon ha'Kohen O el Achad mi'Banav ... "? What would otherwise have thought? (d) Why can the author of our Mishnah not be Rebbi Meir?
(a) We learned in a Mishnah in Nidah 'Kol ha'Kasher la'Dun Kasher Le'ha'id; ve'Yesh she'Kasher Le'ha'id, ve'Ein Kasher La'dun'.
What case is the Seifa referring to, according to Rebbi Yochanan?

(b) Considering that Rebbi Yochanan rules 'Halachah ki'S'tam Mishnah', how do we justify his silence in a case where a blind man was judging in his vicinity?

(c) What does our Mishnah say that indicates that this is permitted?

(d) We conclude that Rebbi Yochanan chooses to rule like our Mishnah for one of two reasons, one of them, because it is the opinion of the Rabbanan, whilst the Mishnah is the opinion of Rebbi Meir.
What is the other?

(a) What does Rebbi Meir learn from the Pasuk "ve'Shaftu es ha'Am be'Chol Eis"?

(b) We might have thought otherwise, because of a Mishnah in Nega'im.
What does the Tana there say about a Kohen examining Nega'im in the morning, at dusk, in a house or on a cloudy day?

(c) Why may a Kohen not examine Nega'im ...

  1. ... in the above cases?
  2. ... at mid-day?
(a) We equate Rebbi Meir's interpretation of the Pasuk "ve'Hayah *be'Yom* Hanchilo es Banav" like the Beraisa cited by Rabah bar Chanina in front of Rav Nachman.
What problem did Rav Nachman have with the initial version of the Beraisa 'be'Yom Atah Mapil Nachalos, ve'I Atah Mapil Nachalos ba'Laylah'?

(b) So how did he suggest amending the Beraisa?

(c) What did Rabah bar Chanina comment, when he heard Rav Nachman's amendment?

(d) The source for this lies in the Pasuk in Pinchas (written in connection with the laws of inheritance) "ve'Haysah li'Venei Yisrael le'Chukas Mishpat".
What does the Beraisa learn from there (see Hagahos ha'Bach)?

(a) The above also conforms with a ruling by Rav Yehudah Amar Rav.
What did he say about ...
  1. ... three people who paid a sick person a visit?
  2. ... two people who did the same thing?
(b) How does Rav Chisda qualify the first half of Rav Yehudah's statement?

(c) Why is that?

Answers to questions

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