Sanhedrin - Daf 24
- Comparing how the תלמידי חכמים of Eretz Yisroel acted toward each other, vs. those of Bavel
On the previous Daf, Reish Lakish expressed astonishment at Rebbe Meir’s ruling, saying: פה קדוש יאמר דבר זה – Would Rebbe Meir’s holy mouth say such a thing?! He spoke this way, although anyone who saw Reish Lakish learning in the Beis Medrash, כאילו עוקר הרים וטוחנן זה בזה – it seemed like he was uprooting mountains and grinding them against each other from his forceful and brilliant analysis. The Gemara observes: בא וראה כמה מחבבין זה את זה – come and see how [these Torah scholars] cherish each other! In a passuk, Zechariah calls one staff "נועם" – pleasantness and the other "חובלים" – assaulters. Rebbe Oshaya says "נועם" refers to the תלמידי חכמים of Eretz Yisroel, שמנעימין זה לזה בהלכה – who are pleasant towards each other in discussing Torah law, and "חובלים" refers to תלמידי חכמים of Bavel, שמחבלים זה לזה בהלכה – who assault each other in discussing Torah law. Rebbe Yitzchak explains another passuk, which mentions oil and olive trees, that “oil” refers to תלמידי חכמים of Eretz Yisroel, שנוחין זה לזה בהלכה כשמן זית – who are as easygoing towards each other in discussing Torah law as olive oil, and “olive trees” refer to those of Bavel, שמרורין זה לזה בהלכה כזית – who are bitter towards each other in discussing Torah law like olive trees.
- If one who says "נאמן עלי אבא", etc., can retract
The next Mishnah states that if a בעל דבר says: נאמן עלי אבא – “My father is acceptable to me as a judge (i.e., he allows him to judge despite being disqualified as a relative), or נאמן עלי אביך – “your father is acceptable to me,” or נאמנים עלי שלשה רועי בקר – “three (ignorant) cattle herders are acceptable to me,” Rebbe Meir says he may retract his acceptance. The Chochomim say: אינו יכול לחזור בו – he cannot retract. The same machlokes is taught where a בעל דבר agreed to accept a personal oath, such as "דור לי בחיי ראשך" – swear to me by the life of your head, instead of Beis Din’s shevuah. Amoraim debate if this machlokes only applies במחול לך – where the claimant says, “[The money] I claim is forgiven to you if this ineligible judge rules in your favor,” (and the money is already in his possession), or באתן לך – where the defendant says, “I will give you the money you claim if this judge rules in your favor,” or possibly both. Amoraim also debate if this machlokes is only לפני גמר דין – before the ruling is issued, or לאחר גמר דין – after the ruling is issued, or possibly both.
- ואלו הן הפסולין, including משחק בקוביא
The next Mishnah states: ואלו הן הפסולין – and these are the ones who are disqualified from being judges or witnesses: המשחק בקוביא – a dice-player (i.e., gambler), והמלוה בריבית – one who lends with interest, ומפריחי יונים – a pigeon-flier (explained on Daf 25a), וסוחרי שביעית – and those trade in shemittah produce. [Tosafos says these are only Rabbinically disqualified, because they do not think these activities are prohibited] Rami bar Chama explains that a משחק בקוביא is disqualified because the players’ agreement is an אסמכתא – “reliance,” where each thinks he will win and does not wholeheartedly agree to pay upon losing. This agreement is ineffective, so the winner is stealing money. Rav Sheishess says this case is not אסמכתא, since he realizes that the game’s outcome is not in his control (and commits to its result). Rather, his disqualification is לפי שאין עסוקין ביישובו של עולם – because he is not engaged in the settlement of the world and is therefore unfamiliar with commerce. A practical difference between these opinions is a gambler who learned another profession, whom Rebbe Yehudah validates in the Mishnah.
