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Sanhedrin 112

SANHEDRIN 112 (27 Teves) - dedicated in honor of the memory of Hagaon ha'Gadol Rav Pinchas Hirschprung, well-known and much loved Rav of Montreal, Talmid of Hagaon Rav Meir Shapiro (founder of the Dafyomi cycle), on the day of his Yahrzeit. Dedicated by his son, Rav Yitzchak Hirschprung, may he be blessed with long years and all that he needs.


(a) What does Rav Yehudah mean when he says 'Danin ve'Chovshin, Danin ve'Chovshin'?

(b) Why does he say that?

(c) On what basis does Ula disagree with him?

(d) What does he say?

(a) Rebbi Yochanan, holds like Ula. According to Resh Lakish however, they would set up many Batei-Dinim.
Why can the reason for this not be because of the prohibition to judge two cases on the same day?

(b) Then what *is* the reason?

(c) What does Rav Chama bar Yossi Amar Rebbi Oshaya learn from the Pasuk in Shoftim "Vehotzeisa es ha'Ish ha'Hu"?

(d) How do we reconcile Resh Lakish with this ruling?

(a) According to the Mishnah in Bava Basra, how long must one live in a town to be considered a resident?

(b) How will we reconcile this with the Beraisa, which considers a passing caravan members of the town with regard to making it an Ir ha'Nidachas after thirty days, as we learned in our Mishnah?

(c) How does another Beraisa draw the same distinction with regard to the Din of Neder?

(a) What do we learn with regard to the property of Tzadikim from the Pasuk ...
  1. ... "Hacharem *Osah*"?
  2. ... 've'es *Kol* Asher Bah"?
(b) If "Shelalah" comes to exclude 'Shelal Shamayim', as we learned in our Mishnah, what does "ve'es *Kol* Shelalah come to include?

(c) What reason does Rebbi Shimon give for the Halachah that the property of Tzadikim that is in the town must be burned?

(d) We just learned that the property of Resha'im must be burned even if it is not in the town.
In which case ...

  1. ... does Rav Chisda teach us that it is not?
  2. ... will this ruling not apply at all, even if it possible to bring the property into the town-square in good time?
(a) Rav Chisda rules that the Pikdonos (securities or deposits) of an Ir ha'Nidachas are permitted.
On what grounds do we reject the suggestion that Rav Chisda is referring to Pikdonos ...
  1. ... of others that are being looked after in the Ir ha'Nidachas?
  2. ... of the Ir ha'Nidachas in the hands of others, assuming they are 'Nikbatzin be'Sochah? ...
  3. ... assuming they are not?
(b) We conclude that Rav Chisda is referring to Pikdonos of others that are being looked after in the Ir ha'Nidachas.
What is then the case? What is the Chidush?

(c) What does Rav Chisda say about ...

  1. ... an animal that is jointly owned by the Ir ha'Nidachas and others?
  2. ... a dough that is jointly owned by the Ir ha'Nidachas and others?
(d) Why the diffefrence?
(a) Rav Chisda also poses a She'eilah whether Shechitah renders an animal of an Ir ha'Nidachas Tahor or not.
On what grounds might the animal remain Tamei in spite of the fact that it has been Shechted?

(b) Assuming that Shechitah renders the animal Tahor, is it also permitted ...

  1. ... to eat?
  2. ... to derive benefit from?
(c) What is the outcome of the She'eilah?
(a) Rav Yosef asked whether the hair of the righteous women of an Ir ha'Nidachas needs to be burned.
What objection does Rava raise to the She'eilah, based on the Pasuk "Tikbotz ve'Sarafta"?

(b) So how does Rava amend the She'eilah?

(c) Why would there no She'eilah in the case of wigs that the women are wearing? What is the Din regarding the clothes that Tzadikim are wearing?

(d) What then is the She'eilah? Why might the wig be any different than other Metaltelin belonging to Tzadikim?

(a) We learned in our Mishnah that if an Ir ha'Dichas does not have a town-square, then Beis-Din must make one. That is the opinion of Rebbi Akiva.
What does Rebbi Yishmael say?

(b) What is the basis of their Machlokes, based on the Pasuk "Tikbotz el Toch Rechovah"?

Answers to questions



(a) The Beraisa rules that the Kodshei Mizbe'ach of an Ir ha'Nidachas must die.
How do they die?

(b) Seeing as they are not included in the Din of "She'lalah" we ask, why do we not apply the principle of 'Yir'u ad she'Yista'avu ... '.
What does this mean?

(c) Rebbi Yochanan answers with a Pasuk in Mishlei.
Which Pasuk?

(a) Resh Lakish establishes the Beraisa by Mamon Ba'alim.
What does he mean by that? Who is then the author of the Beraisa?

(b) Why must he also establish it like Rebbi Yossi Hagelili? What does Rebbi Yossi Hagelili say?

(c) What will the Din then be by Kodshei Kodshim?

(d) In that case, why did the Beraisa not insert the clause that by Kodshei Kodshim, the Din will be 'Yir'u ad she'Yista'avu'?

(e) Rebbi Yochanan disagrees with Resh Lakish, because "Zevach Resha'im To'evah" extends even animals that are not considered in the owner's domain.
But why does Resh Lakish disagree with Rebbi Yochanan?

(a) Rebbi Shimon in the Beraisa, says 'Behemt'cha", 've'Lo Behemas Bechor u'Ma'aser'.
Why can he not be referring to unblemished animals?

(b) And what is the problem with establishing his ruling by where they are blemished?

(c) How does Ravina resolve this problem? What does he mean when he says 'Yatz'u Eilu she'Ein Ne'echalin be'Toras Behemt'cha ... '?

(a) Shmuel disagrees with Ravina's explanation. He holds 'ha'Kol Karev ve'ha'Kol Nifdeh', which we amend.
What is he referring to when he mentions ...
  1. ... 'Kol she'Karev ke'she'Hu Tam ve'Nifdeh ke'she'Hu Ba'al Mum'?
  2. ... 'Kol she'Karev ke'she'Hu Tam ve'Eino Nifdeh ke'she'Hu Ba'al-Mum'?
(b) If Rebbi Shimon now precludes the former from "Shelalah", in which point will he then argue with the Tana Kama?

(c) From where does Rebbi Shimon (who considers Bechor and Ma'aser to be "Shelalah") then preclude them from the Din of Ir ha'Nidachas?

(d) How does Shmuel's interpretation of Rebbi Shimon now differ from Ravina's?

(a) Rav Chisda qualifies the Din in our Mishnah 'Terumos Yerakevu', confining it to Terumah in the hands of a Yisrael.
What does he say with regard to Terumah in the hands of a Kohen?

(b) What does Rav Yosef ask on this from the Din of Ma'aser Sheini in our Mishnah?

(c) So Rav Yosef confines the Din in our Mishnah to Terumah in the hands of a Kohen.
What does he then say about Terumah in the hands of a Yisrael?

(a) Rebbi Meir exempts a dough of Ma'aser Sheini from Chalah.
What do the Rabbanan say?

(b) What is the basis of their Machlokes?

(c) Rav Chisda confines the Machlokes to Ma'aser Sheini in Yerushalayim.
Why is that? On what grounds will the Rabbanan concede to Rebbi Meir by Ma'aser Sheini outside Yerushalayim?

(a) Rav Yosef queries Rav Chisda from our Mishnah 'Ma'aser Sheini ve'Kisvei ha'Kodesh Yiganezu'.
This cannot be speaking about the Ma'aser Sheini of Yerushlayim that became an Ir ha'Nidachas.
Why not?

(b) Why can the Tana also not be referring to the Ma'aser Sheini of another town that was taken into Yerushalayim before the former town was declared an Ir ha'Nidachas?

(c) So what does Rav Yosef think that he must he be referring to? Why is this a Kashya on Rav Chisda?

(a) We try to establish our Mishnah by Ma'aser Sheini of another town that was taken into Yerushalayim before the other town was declared an Ir ha'Nidachas, and it cannot be eaten because it then became Tamei. We ask on this however, from Rebbi Elazar. What does Rebbi Elazar say about Ma'aser Sheini that became Tamei?

(b) How does he learn it from the Pasuk in Re'ei "Ki Lo Suchal Se'eiso" (which means literally "because you are unable to carry it")? What else might it mean?

(c) And we answer by restricting our Mishnah further to a case by 'Laku'ach'.
What does this mean? How does this answer the Kashya?

Answers to questions

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