| 29a. קרובים ונתרחקו הוו אתו לקמיה לדינא אמר להו פסילנא לכו לדינא,אמרו ליה מאי דעתיך כר' יהודה אנן מייתינן איגרתא ממערבא דאין הלכה כרבי יהודה,אמר להו אטו בקבא דקירא אידבקנא בכו דלא קאמינא פסילנא לכו לדינא אלא משום דלא צייתיתו דינא:,אוהב זה שושבינו וכו':,וכמה אמר ר' אבא אמר רבי ירמיה אמר רב כל שבעת ימי המשתה ורבנן משמיה דרבא אמרי אפילו מיום ראשון ואילך:,השונא כל שלא דבר כו': ת"ר (במדבר לה, כג) והוא לא אויב לו יעידנו (במדבר לה, כג) ולא מבקש רעתו ידיננו,אשכחן שונא אוהב מנלן,קרי ביה הכי והוא לא אויב לו ולא אוהב לו יעידנו ולא מבקש רעתו ולא טובתו ידיננו,מידי אוהב כתיב אלא סברא הוא אויב מאי טעמא משום דמרחקא דעתיה אוהב נמי מקרבא דעתיה,ורבנן האי לא אויב לו ולא מבקש רעתו מאי דרשי ביה,חד לדיין,אידך כדתניא אמר רבי יוסי ברבי יהודה והוא לא אויב לו ולא מבקש רעתו מכאן לשני תלמידי חכמים ששונאין זה את זה שאין יושבין בדין כאחד:, big strongמתני׳ /strong /big כיצד בודקים את העדים היו מכניסין אותן לחדר ומאיימין עליהן ומוציאין את כל האדם לחוץ ומשיירין את הגדול שבהן,ואומרים לו אמור היאך אתה יודע שזה חייב לזה אם אמר הוא אמר לי שאני חייב לו איש פלוני אמר לי שהוא חייב לו לא אמר כלום עד שיאמר בפנינו הודה לו שהוא חייב לו מאתים זוז,ואחר כך מכניסין את השני ובודקין אותו אם נמצאו דבריהן מכוונין נושאין ונותנין בדבר,שנים אומרים זכאי ואחד אומר חייב זכאי שנים אומרים חייב ואחד אומר זכאי חייב אחד אומר חייב ואחד אומר זכאי אפילו שנים מזכין או שנים מחייבין ואחד אומר איני יודע יוסיפו הדיינין,גמרו את הדבר היו מכניסין אותן הגדול שבדיינין אומר איש פלוני אתה זכאי איש פלוני אתה חייב,ומניין לכשיצא לא יאמר אני מזכה וחביריי מחייבים אבל מה אעשה שחביריי רבו עלי על זה נאמר ((ויקרא יט, טז) לא תלך רכיל בעמך ואומר) (משלי יא, יג) הולך רכיל מגלה סוד:, big strongגמ׳ /strong /big היכי אמרי' להו אמר רב יהודה הכי אמרינן להו (משלי כה, יד) נשיאים ורוח וגשם אין איש מתהלל במתת שקר,אמר (ליה) רבא יכלי למימר שב שני הוה כפנא ואבבא אומנא לא חליף,אלא אמר רבא אמרינן להו (משלי כה, יח) מפץ וחרב וחץ שנון איש עונה ברעהו עד שקר,אמר (ליה) רב אשי יכלי למימר שב שני הוה מותנא ואיניש בלא שניה לא שכיב,אלא אמר רב אשי אמר לי נתן בר מר זוטרא אמרינן להו סהדי שקרי אאוגרייהו זילי דכתיב (מלכים א כא, י) והושיבו שנים אנשים בני בליעל נגדו ויעידוהו לאמר ברכת אלהים ומלך:,אם אמר הוא אמר לי כו' עד שיאמרו בפנינו הודה לו שהוא חייב לו מאתים זוז:,מסייע ליה לרב יהודה דאמר רב יהודה אמר רב צריך שיאמר אתם עדיי,איתמר נמי א"ר חייא בר אבא א"ר יוחנן (מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר) משטה אני בך פטור,תניא נמי הכי מנה לי בידך אמר לו הן למחר אמר לו תנהו לי אמר לו משטה אני בך פטור,ולא עוד אלא אפילו הכמין לו עדים אחורי גדר ואמר לו מנה לי בידך אמר לו הן רצונך שתודה בפני פלוני ופלוני אמר לו מתיירא אני שמא תכפיני לדין למחר אמר לו תניהו לי אמר לו משטה אני בך פטור,ואין טוענין למסית,מסית מאן דכר שמיה חסורי מיחסרא והכי קתני אם לא טען אין טוענין לו ובדיני נפשות אע"ג דלא טען טוענין לו ואין טוענין למסית,מאי שנא מסית אמר ר' חמא בר חנינא מפירקיה דרבי חייא בר אבא שמיע לי שאני מסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו,אמר רבי שמואל בר נחמן אמר רבי יונתן מניין שאין טוענין למסית מנחש הקדמוני דא"ר שמלאי הרבה טענות היה לו לנחש לטעון ולא טען ומפני מה לא טען לו הקב"ה לפי שלא טען הוא,מאי הוה ליה למימר דברי הרב ודברי תלמיד דברי מי שומעין דברי הרב שומעין,אמר חזקיה מניין שכל המוסיף גורע שנאמר (בראשית ג, ג) אמר אלהים לא תאכלו ממנו ולא תגעו בו,רב משרשיא אמר מהכא (שמות כה, י) אמתים וחצי ארכו,רב אשי אמר (שמות כו, ז) עשתי עשרה יריעות,אמר אביי לא שנו אלא דאמר משטה אני בך אבל אמר | 29a. bwere relativesof his band became not relatedto him, as Mar Ukva’s wife, who was their sister, died. bThey came before him for judgment.Mar Ukva bsaid to them: I am disqualified from adjudicating for you. /b, bThey said toMar Ukva: bWhat is your opinionaccording to which you disqualify yourself? Do you rule bin accordance withthe opinion of bRabbi Yehuda,that since you have children we are still relatives? bWe shall bring a letter from the West,Eretz Yisrael, bthatthe ihalakha /iis bnot in accordance withthe opinion of bRabbi Yehuda. /b,Mar Ukva bsaid to them: Is that to saythat bI am stuck to you with a ikavof wax [ ikira /i]?I agree bthatwe are not considered relatives; bI am saying that I am disqualified from adjudicating for you only because you will not obey the verdict,and I do not wish to participate in such judgment.,§ The mishna teaches that according to Rabbi Yehuda, one who loves or one who hates one of the litigants is disqualified from bearing witness. One who blovesone of the litigants; bthisis referring to bhis groomsman. /b,The Gemara asks: bAndfor bhow longis the groomsman disqualified? bRabbi Abba saysthat bRabbi Yirmeya saysthat bRav says:Throughout ball of the seven days of feasting. And the Rabbis say in the name of Rava: Even from the first dayafter the wedding band onwardhe is no longer disqualified; he is disqualified only on the wedding day itself.,§ The mishna teaches: bOne who hatesthe litigant is referring to banyonewho, out of enmity, bdid not speakwith the litigant for three days. bThe Sages taughtin a ibaraita /i: This ihalakhais derived from the verse: “And he was not his enemy, neither sought his harm” (Numbers 35:23), that one about whom it can be stated: b“And he was not his enemy,” can testify about him.And one who b“neither sought his harm” can judge him. /b,The Gemara asks: bWe founda source for the disqualification of one who bhates; from where do wederive that one who blovesis disqualified?,The Gemara answers that one should bread intothe verse blike this:One about whom it can be stated: bAnd he who was not his enemy nor one who loves him, can testify about him;and one who bneither sought his harm nor his favor can judge him. /b,The Gemara asks: bIs: One who loves, writtenin the verse? How can the verse be read in this manner? bRather,the extension of the disqualification to one who loves him as well bisbased on blogical reasoning: What is the reason an enemyis disqualified from bearing witness? It is bbecause he feels a sense of aversiontoward that individual and might testify falsely against him. A similar logic can be employed with regard to one who bloves, as well: He feels a sense of affinitytoward that individual, and might testify falsely on his behalf.,The Gemara asks: bAnd what do the Rabbis,who do not agree with Rabbi Yehuda, bderive from thisverse: b“And he was not his enemy, neither sought his harm”? /b,The Gemara answers: bOnepart of the verse is necessary bforthe ihalakhathat ba judgewho loves or hates one of the litigants is disqualified. The Rabbis agree with this ihalakha /i, as such a judge is naturally inclined to favor one of the litigants., bThe otherpart of the verse is interpreted bin accordance with that which is taughtin a ibaraita /i: bRabbi Yosei, son of Rabbi Yehuda, says:With regard to the verse b“And he was not his enemy, neither sought his harm,”it is derived bfrom here that two Torah scholars who hate each other cannot sit in judgmenttogether bas one.Because of their hatred they will come to contradict each other’s rulings unjustly., strongMISHNA: /strong bHow dothe judges bexamine the witnesses? They bring them into a roomin the courthouse band intimidate themso that they will speak only the truth. bAnd they take all the people,other than the judges, boutsideso that they should not tell the other witnesses the questions the judges ask and the answers the first witness gives, band they leaveonly bthe eldest ofthe witnesses to testify first., bAnd they say to him: Say howexactly byou know that thislitigant bowes money to thatlitigant, as the plaintiff claims. bIf he said:The defendant bsaid to me:It is true bthat I owethe plaintiff, or if he says: bSo-and-so said to me thatthe defendant bowesthe plaintiff, the witness bhas said nothingand his testimony is disregarded. It is not valid testimony bunless he says:The defendant badmitted in our presence tothe plaintiff bthat he owes him,e.g., btwo hundred dinars.By admitting to the debt in the presence of witnesses he renders himself liable to pay the amount that he mentioned., bAnd afterward they bring in the secondwitness band examine himin the same manner. bIf their statements are found to be congruentthe judges then bdiscuss the matter. /b,If the opinions of the judges are divided, as btwojudges bsaythat the defendant is bexemptfrom payment band one sayshe is bliableto pay, he is bexempt.If btwo sayhe is bliable and one sayshe is bexempt,he is bliable.If bone sayshe is bliable and one sayshe is bexempt,or bevenif btwoof the judges bdeemhim bexempt or twoof them bdeemhim bliable, andthe other bone says: I do not know,the court bmust addmore bjudgesand then rule in accordance with the majority opinion. This is because the one who abstains is considered as though he is not a member of the court.,After the judges bfinish the matterand reach a decision, bthey bring inthe litigants. bThe greatest of the judges says: So-and-so, you are exemptfrom paying; or: bSo-and-so, you are liableto pay., bAnd from whereis it derived that bwhenthe judge bleavesthe courtroom bhe may not say: I deemedyou bexempt and my colleagues deemedyou bliable, but what can I do, as my colleagues outnumbered meand consequently you were deemed liable? bAbout this it is stated: “You shall not go as a talebearer among your people”(Leviticus 19:16), band it says: “One who goes about as a talebearer reveals secrets,but one who is of a faithful spirit conceals a matter” (Proverbs 11:13)., strongGEMARA: /strong The mishna teaches that the judges intimidate the witnesses. The Gemara asks: bWhat do we say to them? Rav Yehuda saysthat bthisis what bwe say to them:It is stated: b“As clouds and wind without rain, so is he who boasts himself of a false gift”(Proverbs 25:14). In other words, there will be no rain and no blessing from your deeds if you lie., bRava said to him:If so, false witnesses bcan sayto themselves that they do not have to worry about this punishment, according to the folk saying: bSeven years there was a famine, but over the craftsman’s door it did not pass.If the witnesses are not farmers, they do not need to worry over lack of rain. Consequently, they will disregard this concern., bRather, Rava saidthat bwe saythis verse bto them: “As a hammer, and a sword, and a sharp arrow, so is a man who bears false witness against his neighbor”(Proverbs 25:18), meaning that a false witness will die prematurely., bRav Ashi said to him:Here too, false witnesses bcan sayto themselves a folk saying: bSeven years there was a pestilence, but a manwho has bnotreached bhis years did not die;everyone dies at his predestined time. Therefore, they will disregard this concern as well.,The Gemara presents another suggestion: bRather, Rav Ashi said: Natan bar Mar Zutra said to methat bwe say to themthat bfalse witnesses are belittledeven bby those who hire them,and all the more so by others; bas it is writtenthat Jezebel said when she ordered witnesses to be hired to testify against Naboth: b“And set two men, base fellows, before him, and let them bear witness against him, saying: You cursed God and the king”(I Kings 21:10). Even Jezebel, who gave the orders to hire them, called them “base fellows.”,§ The mishna teaches that bifthe witness bsaid:The defendant bsaid to me:It is true that I owe him, his testimony is disregarded bunless he says:The defendant badmitted in our presence tothe plaintiff bthat he owes him two hundred dinars. /b,The Gemara comments: bThis supportsthe opinion of bRav Yehuda, as Rav Yehuda saysthat bRav says:The debtor bneeds to sayto the witnesses to the loan or in his admission that he owes the creditor: bYou are my witnesses.Otherwise, their testimony is not valid., bIt was also statedthat bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa says:If one said to another: bIhave bone hundred dinars in your possession,i.e., you owe me one hundred dinars, and the other bsaid to him: Yes,and bthe next daythe claimant bsaid to him: Give it to me,if the other then bsaidto him: bI was teasing you,i.e., I did not mean it seriously when I said that I owed it to you, the respondent is bexempt. /b, bThis is also taughtin a ibaraita /i: If one said to another: bIhave bone hundred dinars in your possession,and the other bsaid to him: Yes,and bthe next daythe claimant bsaid to him: Give it to me,if the other then bsaid to him: I was teasing you,the respondent is bexempt. /b, bAnd moreover,the respondent is exempt bevenin a case where the claimant bhid witnesses forthe respondent bbehind a fenceso that the respondent would not see them, band said to him: Ihave bone hundred dinars in your possession,and the respondent bsaid to him: Yes,and the claimant then said to him: bDo you wish to admitthe debt bin the presence of so-and-so and so-and-so?And the respondent bsaid to him: I am afraidto do so, blest you compel me togo to bjudgment,where, based on their testimony, you will be given the right to forcibly take the money from me whenever you want. But between you and me, I admit that I owe you. And bthe next daythe claimant bsaid to him: Give methe one hundred dinars that you admitted to owing me, and the respondent bsaid to him: I was teasing you.The respondent is bexemptbecause he can claim that he stated his admission only to appease the claimant temporarily, and did not mean to actually admit to owing the money, as he did not know that there were witnesses present., bButthe judges bdo not advance a claim on behalf of an inciter,i.e., one who is accused of inciting others to idol worship.,The Gemara asks: bAn inciter? Who mentioned anything about it?This matter was not discussed in the ibaraita /i. The Gemara answers: The ibaraita bis incomplete, and this is what it is teaching: Ifthe defendant bdid not advance a claimthat he was teasing the plaintiff, the judges bdo not advancethis bclaim for him.Apparently, he stated his admission seriously. bBut incases of bcapital law, even ifthe defendant bdid not advanceany bclaimon his own behalf, the judges badvance a claim on his behalf. Butthe judges bdo not advance claims on behalf of an inciter. /b,The Gemara asks: bWhat is differentabout ban inciter,that the court does not seek to deem him innocent? bRabbi Ḥama bar Ḥanina says: I heard at the lecture of Rabbi Ḥiyya bar Abbathat ban inciter is different, as the Merciful One statesconcerning him: b“Neither shall you spare, neither shall you conceal him”(Deuteronomy 13:9). In this unique case, the court is not required to try to deem him innocent., bRabbi Shmuel bar Naḥman saysthat bRabbi Yonatan says: From whereis it derived bthatthe judges bdo not advance a claim on behalf of an inciter?It is derived bfromthe incident of bthe primordial snakewho tempted Eve; he was the first inciter. bAs Rabbi Simlai says: The snake could have advanced many claimson its own behalf, bbut it did not claimthem. bAnd for whatreason bdid the Holy One, Blessed be He, not advancethese bclaims for it,deeming the snake exempt from punishment? bBecausethe snake bdid not advancethese bclaims itself. /b,The Gemara asks: bWhat could he have said?The Gemara answers: The snake could have said that it is not to blame, as when there is a contradiction between bthe statement of the teacher and the statement of the student, whose statement should one listen to? One should listen to the statement of the teacher.Since God instructed Adam and Eve not to eat from the fruit of the Tree of Knowledge, Adam and Eve should have heeded God’s words and not those of the snake., bḤizkiyya says: From whereis it derived bthat anyone who adds, subtracts?It is derived from a verse, bas it is statedthat Eve said: b“God has said: You shall not eat of it, neither shall you touch it”(Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well., bRav Mesharshiyya saysthat the idea that one who adds, subtracts can also be proven bfrom here: “Two cubits [ iamatayim /i] and a half shall be its length”(Exodus 25:10). Without the letter ialefat the beginning of the word iamatayim /i, it would be read imatayim /i, which would mean two hundred cubits. The addition of the ialeftherefore reduces this term to only two cubits., bRav Ashi saysanother example: In the verse: b“Eleven [ iashtei esrei /i] curtains”(Exodus 26:7), without the letter iayinat the beginning of the phrase it would read ishtei esrei /i, twelve. Therefore, the additional letter iayinreduces the amount from twelve to eleven., bAbaye says:With regard to the case of one who denies a debt to which he admitted in the presence of hidden witnesses, the Sages btaughtthat he is exempt bonlyin a case bwhere he says: I was teasing you. Butif bhe says: /b |
