משנה: אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט וְלֹא אֶת נְבִיא הַשֶּׁקֶר וְלֹא אֶת כֹּהֵן הַגָּדוֹל אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין מוֹצִיאִין לְמִלְחֶמֶת הָֽרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. אֵין עוֹשִׂין עִיר הַנִּדַּחַת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. וְאֵין עוֹשִׂין עִיר הַנִּדַּחַת בַּסְּפָר וְלֹא שָׁלשׁ אֲבָל עוֹשִׂין אַחַת אוֹ שְׁתַּיִם. MISHNAH: One judges neither a tribe273According to the Halakhah, either the head of the tribe or a case in which one of the parties is a tribe. The only court of 71 members was the Supreme Court, Sanhedrin 1:4:1" href="/Jerusalem_Talmud_Sanhedrin.1.4.1">Mishnah 6., nor a false prophet274Deuteronomy.18.20">Deut. 18:20., nor the High Priest275Accused of a crime., except by the court of 71 [judges]. One may start a war of choice276Any war except a defensive war started by an outside attacker. only by the court of 71 [judges]334He is known for the correctness of his historical traditions. For the political functions of a Synhedrion, an even number of members is acceptable. The judicial functions were exercised by committees of 23 each.. One may add to the City277The part of Jerusalem where sacrifices may legally be eaten. Cf. Mishnah Ševuot2:2. or to the Temple courtyards only by the court of 71 [judges]. One appoints high courts for the tribes278Required by Deuteronomy.16.19">Deut. 16:19. only by the court of 71 [judges]. One declares a town as deviant279A town collectively practicing idolatry, which must be destroyed, Deuteronomy.13.13-19">Deut.13:13–19. only by the court of 71 [judges]; one does not declare a border town as deviant, nor three together, but one may declare one or two.
הלכה: אֵין דָּנִין לֹא אֶת הַשֵּׁבֶט כול׳. אִיתָא חֲמִי. שְׁנַיִם אֵין דָּנִים לֹא כָּל־שֶׁכֵּן שֵׁבֶט. אָמַר רִבִּי מַתַּנְייָה. בִּנְשִׂיא שְׁבָטִים הִיא מַתְנִיתָא. אָמַר רִבִּי לִיעֶזֶר. בַּחוֹרֶשׁ שֶׁבֵּין שְׁנֵי שְׁבָטִים הִיא מַתְנִיתָא. HALAKHAH: “One judges neither a tribe,” etc. Come and look: One does not try two people together280Sanhedrin 6:6:1" href="/Jerusalem_Talmud_Sanhedrin.6.6.1">Mishnah 6:8., so much less an entire tribe? Rebbi Mattaniah said, the Mishnah speaks of the head of the tribe281A criminal trial. In the Sanhedrin.15b">Babli, 15b, this is reported in the name of a Rav Mattanah.. Rebbi Eliezer282Read: R. Eleazar. said, the Mishnah speaks about a forested area between two tribes283A border dispute..
אָמַר רִבִּי זֵירָא. נֶאֱמַר כָּאן זָדוֹן וְנֶאֱמַר לְהַלָּן זָדוֹן בְּזָדוֹן֙ דִּבְּר֣וֹ הַנָּבִ֔יא. מַה זָדוֹן שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף זָדוֹן שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אָמַר רִבִּי חִזְקִיָּה. נֶאֱמַר כָּאן דִּיבֵּר וְנֶאֱמַר לְהַלָּן אֲשֶׁר֩ יְדַבֵּ֨ר הַנָּבִ֜יא בְּשֵׁ֣ם יי. מַה דִּיבֵּר שֶׁנֶּאֱמַר לְהַלָּן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. אַף דִּיבֵּר שֶׁנֶּאֱמַר כָּאן בִּנְבִיא הַשֶּׁקֶר הַכָּתוּב מְדַבֵּר. Rebbi Zeˋira said, it says here “criminal” and it says there “criminal”, the prophet said it criminally284Deuteronomy.18.22">Deut. 18:22, the law of the false prophet. “Here” refers to the judge who refuses to obey the rulings of the Supreme Court, who acts criminally in his disobedience and is tried before the Supreme Court, Deuteronomy.17.8-12">Deut. 17:8–12.. Since about “criminal” used there, the verse speaks about a false prophet, also about “criminal” used here, the verse speaks about a false prophet285The verse does not speak about a false prophet but about a lower court judge who refuses to accept the authority of the Supreme Court. What is meant is that the procedural details given for the treatment of the rebellious judge also apply to the treatment of the false prophet. The argument is known as הֶקֵּשׁ “trap”. If the same word is used in two contexts, details found in one context and left indeterminate in the other can be transferred from one to the other. As a hermeneutic principle, heqqeš should be used only if the word in question is not loaded with additional meaning. But in Sifry Deut. 178, the expression “criminal” is interpreted to mean that the false prophet may be prosecuted only if criminal intent can be shown, not if he acted in error.
In the Sanhedrin.16a">Babli, 16a, the argument is in the name of R. Yose ben Hanina.. Rebbi Ḥizqiah said, it says here “spoke” and it says there, that the prophet would speak in the Eternal’s name. Since about “spoke” used there, the verse speaks about a false prophet, also about “spoke” used here, the verse speaks about a false prophet.286It seems that the heqqeš should not be about the verb דִּבֵּר but the noun דָּבָר “pronouncement”, referring to the judgment of the Supreme Court in case of the rebellious judge, Deuteronomy.17.10">Deut. 17:10, and the false prophet who pronounces in the Eternal’s name, Deuteronomy.18.20">Deut. 18:20.
אֵין מוֹצִיאִין לְמִלְחֶמֶת הָרְשׁוּת אֶלָּא עַל פִּי בֵית דִּין שֶׁל שִׁבְעִים וְאֶחָד. רִבִּי יְהוּדָה אוֹמֵר. כַּתְּחִילָּה. וַיַּעַ֤ל דָּוִד֙ בִּדְבַר גָּ֔ד זֶה מֶלֶךְ וְנָבִיא. וַיָּחֶל שְׁלֹמֹ֗ה לִבְנ֤וֹת אֶת־בֵּֽית־יי אֱלֹהֵי יִשְׂרָאֵל בְּהַר֙ הַמּ֣וֹרִיָּ֔ה אֲשֶׁ֥ר נִרְאָה֭ לוֹ אֵילּוּ אוּרִים וְתוּמִּים. לְדָוִד אָבִ֑יהוּ זֶה סַנְהֶדְרִין. שְׁאַ֤ל אָבִ֨יךָ֙ וְיַגֵּ֔דְךָ זְקֵינֶי֖ךָ וְיֹ֥אמְרוּ לָֽךְ. הַשִּׁיר וַיֵּ֤לֶךְ אַֽחֲרֵיהֶם֙ הֽוֹשַׁעְיָ֔ה וַֽחֲצִי֭ שָׂרֵ֥י יְהוּדָֽה. תּוֹדוֹת וָאַֽעֲמִ֡ידָה שְׁתֵּ֣י תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין֙ מֵעַ֣ל הַחוֹמָה לְשַׁעַ֭ר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר. “One may start a war of choice only by the court of 71 [judges]287This probably should be deleted.. 288The following four paragraphs do not refer to the quote of the Mishnah but are a commentary to Mishnah Ševuot 2:2: “One only adds to the city and the Temple courtyards by king and prophet, Urim and Tummim, the Synhedrion of 71 members, two thanksgiving sacrifices, and song.” Only the walled part of the city of Jerusalem counts as “before the Eternal”, where family sacrifices may be consumed (Deuteronomy.12.18">Deut.12:18,Deuteronomy.14.23">14:23); the suburbs are “countryside” which does not count for pilgrimage and sacrifice. Since there were no Urim and Tummim in the Second Temple, Pharisees did not consume sacrifices in the parts of Jerusalem which were added in Hasmonean and later times (Sanhedrin 1:3:6" href="/Jerusalem_Talmud_Sanhedrin.1.3.6">Note 306).
In Ševuot, only beginning and end of the discussion here are quoted as a reference. Rebbi Jehudah says, as at the start: 2892S. 24:19, speaking of David going to buy the Temple area.David ascended following Gad’s word, that is king and prophet. 2902Chr. 3:1. The verse is misquoted in several places.Solomon started to build the Temple of the Eternal, Israel’s God, on Mount Moriah where He had appeared to him, there are Urim and Tummim. 2902Chr. 3:1. The verse is misquoted in several places.To his father David, this is the Synhedrion, 291Deuteronomy.32.7">Deut. 32:7. The persons one asks to get definitive answers to all questions of religion are the members of the High Court of 71 members.ask your father and he will tell you, your Elders and they will speak to you. Song, after them went Hoshaia and half the officers of Judea292Nehemiah.12.32">Neh. 12:32. This refers to the members of the Synhedrion walking behind the thanksgiving sacrifices (Shevuot.15b">Ševuot 15b); the musical part of the ceremony is described in verses 41,42.. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate293Nehemiah.12.31">Neh. 12:31.. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others294In his opinion, the sacrifices were not walked on the wall but were carried. In the opinion of the Shevuot.15a">Babli, Ševuot 15a and Sanhedrin 3:2" href="/Tosefta_Sanhedrin.3.2">Tosephta Sanhedrin 3:4, not the animals were carried but the leavened bread required for a thanksgiving sacrifice (Leviticus.7.13">Lev. 7:13). It is possible that this is meant here..
רַב הוּנָא בַּר חִייָה בְשֵׁם רַב מַייְתֵי לָהּ דְּבַר תּוֹרָה. כְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵת֭… כָּל־כֵּלָי֑ו וְכֵן֭ תַּֽעֲשֽׂוּ׃ כֵּן תַּעֲשׂוּ לְדוֹרוֹת. מֹשֶׁה זֶה מֶלֶךְ וְנָבִיא. אַהֲרֹן אֵילּוּ אוּרִים וְתוּמִּים. אֶֽסְפָה־לִּ֜֝י שִׁבְעִ֣ים אִישׁ֘ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ זֶה סַנְהֶדְרִין. שְׁאַ֤ל אָבִ֨יךָ֙ וְיַגֵּ֔דְךָ וגו׳. הַשִּׁיר וַיֵּ֤לֶךְ אַֽחֲרֵיהֶם֙ הֽוֹשַׁעְיָ֔ה וַֽחֲצִי֭ שָׂרֵ֥י יְהוּדָֽה. תּוֹדוֹת וָאַֽעֲמִ֡ידָה שְׁתֵּ֣י תוֹדֹוֹת גְּדוֹלֹוֹת וְתַהֲלוּכוֹת לַיָּמִין֙ מֵעַ֣ל לַחוֹמָה לְשַׁעַ֭ר הָאַשְׁפּוֹת. אָמַר רִבִּי שְׁמוּאֵל בַּר יוּדָן. מַה כָתוּב מְהַלְּכוֹת לֹא תַהֲלוּכוֹת. אֶלָּא בְנִיטָּלוֹת עַל יְדֵי אַחֵר. Rav Huna bar Ḥiyya295In the Sanhedrin.16b">Babli, Sanhedrin 16b, he is referred to as Rav Shimi bar Hiyya (in one ms. Shimi bar Ashi; this can be disregarded, replacing a hapax by a frequently quoted name). in the name of Rav quotes it from the words of the Torah. As all that I am showing you, the shape of the building and the shape … of all its vessels, so you shall execute296Exodus.25.9">Ex. 25:9. The final clause in the sentence seems to be redundant; it is explained as referring to future buildings.. So you shall execute in all generations. Moses is king and prophet. Aaron represents Urim and Tummim. Assemble for me seventy men from the Elders of Israel297Numbers.11.16">Num. 11:16., that is the Synhedrion; ask your father and he will tell you, etc. Song, after them went Hoshaia and half the officers of Judea. Thanksgiving sacrifices, I put up two large thanksgiving sacrifices being in procession going to their right on the wall going to the dung gate. Rebbi Samuel bar Yudan said, what is written, walking? No, being in procession, only being taken by others.
כֵּיצַד הָיוּ מְהַלְּכוֹת. רִבִּי חִייָה רַבָּה וְרִבִּי שִׂמְעוֹן בְּרִבִּי. חַד אָמַר. זוֹ כְנֶגֶד זוֹ. וְחָרָנָה אָמַר. זוֹ אַחַר זוֹ. וּשְׁנֵיהֶן מִקְרָא אֶחָד דּוֹרְשִׁין. וְהַתּוֹדָ֧ה הַשֵּׁינִית הַֽהוֹלֶ֥כֶת לְמוֹל וַֽאֲנִ֣י אַֽחֲרֶ֑יהָ. מָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. וְה֥וּא יוֹשֵׁב מִמּוּלִי. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. וּמָלַ֧ק אֶת־רֹאשׁ֛וֹ מִמּ֥וּל עָרְפּ֖וֹ. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. נִמְצָא כָל־מָקוֹם וּמָקוֹם מִתְכַּפֵּר בְּתוֹדָה אַחַת. וּמָאן דָּמַר. זוֹ אַחַר זוֹ. נִמְצָא כָל־מָקוֹם וּמָקוֹם מִתְכַּפֵּר בִּשְׁתֵּי תוֹדוֹת. מָאן דָּמַר. זוֹ אַחַר זוֹ. יֵאוּת דְּתַנִּינָן. הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרֶפֶת. וּמָאן דָּמַר. זוֹ כְנֶגֶד זוֹ. אֵי זוֹ הִיא הַפְּנִימִית. זוֹ שֶׁסְּמוּכָה לַבַּיִת. רִבִּי יָסָא בְשֵׁם רִבִּי יוּחָנָן. עַל פִּי נָבִיא נֶאֱכֶלֶת. אָמַר רִבִּי זֵירָא. תַּנֵּיי תַמָּן. נָבִיא יֵשׁ כָּאן אוּרִים וְתוּמִּים לְמָה אֲנִי צָרִיךְ. אַשְׁכַּח תַּנֵּי. רִבִּי יְהוּדָה אוֹמֵר. צָרִיךְ אוּרִים וְתוּמִּים. 298Shevuot.15b">Ševuot 15b, the entire paragraph. How did the processions go? The elder Rebbi Ḥiyya and Rebbi Simeon ben Rebbi. One said, one opposite the other; the other said, one after the other; both are explaining the same verse: The second thanksgiving sacrifice went לְמוּל and I after it299Nehemiah.12.38">Neh. 12:38, in MT למואל. According to Gesenius, one has to read מוּאל as contraction of מֵאֲוַל “not first, not with it”. This justifies both meanings quoted here, “opposite” and “after”.. He who said, one opposite the other, and he dwells opposite me300Numbers.22.5">Num. 22:5.. But he who said, one after the other, he should break off its head behind its neck301Leviticus.5.8">Lev. 5:8.. For him who said, one opposite the other, it turns out that every place was purified by one thanksgiving sacrifice302In principle, one sacrifice would suffice if the procession went around the entire wall.; for him who said, one after the other, it turns out that every place was purified by two thanksgiving sacrifices303Since we do not expect two sacrifices for the same purpose, one has to find differences of purpose for the two.. For him who said, one after the other, this is correct following what he had stated: “the inner one is being eaten, the outer one is being burned.304Sanhedrin 3:2" href="/Tosefta_Sanhedrin.3.2">Tosephta 3:4, Megillat Taˋanit 6. The Babli, loc. cit. 299 suggests that the first makes sacrifices possible; therefore, it has to be burned outside the Temple. The second one then is a legitimate thanksgiving sacrifice, most of which has to be eaten by the priests as public well-being sacrifice (Zevachim 5:5" href="/Mishnah_Zevachim.5.5">Mishnah Zevahim 5:5).” For him who said, one opposite the other, what is the inner one? The one closer to the Temple. Rebbi Yasa in the name of Rebbi Joḥanan: It was eaten on the instruction of a prophet305Who defined the meaning of “inner” and “outer”?. Rebbi Zeˋira said, they state there: Since a prophet is there, for what do I need Urim and Tummim306The nature of the Urim and Tummim oracle already was no longer known when the Second Temple was built; Nehemiah.7.65">Nehemiah (7:65) uses the expression “the coming of a Cohen with Urim and Tummim” assynonym with “the coming of the Messiah.” The requirement of Urim and Tummim disqualifies all parts of Jerusalem not forming part of Solomon’s city.? It was found stated: Rebbi Jehudah says, Urim and Tummim are needed307In the Shevuot.16a">Babli, Ševuot 16a, it is a dispute among Babylonian Amoraïm whether Nehemiah’s ceremony, without king and oracle, was a valid dedication of the rebuilt city of Jerusalem or whether it was a token ceremony to re-establish the intrinsic sanctity of Jerusalem created by Solomon’s Temple. The quote here, from an otherwise unknown baraita, qualifies the second opinion as minority opinion of a Tanna..
אָמַר רִבִּי אַבָּהוּ. אִתְפַּלְּגוּן רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ. חַד אָמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. וְחָרָנָה אָמַר. מַקְדִּישִׁין וְאַחַר כָּךְ בּוֹנִין. מָאן דָּמַר. בּוֹנִין וְאַחַר כָּךְ מַקְדִּישִׁין. אֵין רוֹאִין אֶת הַמְּחִיצוֹת כְּאִלּוּ הֵן עוֹלוֹת. בִּיקְּשׁוּ לְהוֹסִיף עַל הֵיכָל בַּמֶּה מוֹסִיפִין. בִּשְׁתֵּי הַלֶּחֶם. וּמַקְדִּישִׁין בְּיוֹם טוֹב. אֶלָּא בְלֶחֶם הַפָּנִים. וּמַקְדִּישִׁין בַּשַּׁבָּת. אֶלָּא בַלַּיְלָיה. וּמַקְדִּישִׁין בַּלַּיְלָיה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בְּמִנְחַת מַאֲפֶה. נִיחָא בַעֲלִייָתָן מִן הַגּוֹלָה שֶׁהִקְרִיבוּ וְאַחַר כָּךְ קִידְּשׁוּ. בְּהַכְנָסָתָן לָאָרֶץ בַּמֶּה קִידְּשׁוּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּון. בִּשְׁתֵּי תוֹדוֹת הָבָּאוֹת מִנּוֹב וְגִבְעוֹן. Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqush disagreeed. One said, one builds and afterwards one dedicates308One builds as if the buildings were profane. Only when the Temple enclosure is complete does one dedicate the Temple area, and when the walls of Jerusalem are rebuilt does one dedicate the city. During the building period one is not restricted by all the rules applying to the Temple area. This is possible since the dedication by Solomon was annulled by the destruction of the Temple. One has to assume that it is possible to dedicate the area of the altar and its enclosure without dedicating the Temple, as done in the time of the first return from Babylonia under Cyrus, Ezra.3.3">Ezra 3:3,Ezra.3.6">6.. The other one said, one dedicates and afterwards one builds309He holds that the dedication by Solomon is permanent. Therefore, anybuilding must be done under restrictive rules (but it can be built in stages, cf. Eduyot 8:6" href="/Mishnah_Eduyot.8.6">Mishnah Idiut 8:6). If the outline of the Temple enclosure or the original city walls was still visible in Zerubabel’s time, no rebuilding was necessary in order to restore the service of the altar.. For him who says, one builds and afterwards one dedicates, one does not say that the partitions are as if built up310They actually have to be restored before Temple service can be resumed whole or in part.. If one desires to add to the Temple Hall, by which means does one add311In imitation of the rules given for dedication of the city of Jerusalem under Nehemiah, any dedication must involve a sacrifice. The Babli, loc. cit. 299, insists that the sacrifice be used in the place to be dedicated. This leads to a catch-22 situation since a sacrifice can be dedicated only after the dedication of the holy place. There is no reason to assume that the Yerushalmi accepts this reasoning.? By the two loaves312The two loaves of leavened bread dedicated on Pentecost to permit use of new wheat, Leviticus.23.17">Lev. 23:17. This is in imitation of the leavened bread used for the dedication of the city, cf. 295. A parallel discussion is in the Shevuot.15">Babli, Ševuot 15a/b.. Does one dedicate on a holiday313Since the dedication has far-reaching legal consequences, it has the status of an acquisition, which is not acceptable on Sabbath or holiday, Isaiah.58.13">Is. 58:13. In addition, the Babli points out that the dedication of the leavened breads is the slaughter of the accompanying well-being sacrifice; then the dedication would not be by bread.? Then by the Shew Bread. Does one dedicate on the Sabbath314The Shew Bread is removed from the sanctuary on the Sabbath, Leviticus.24.8">Lev. 24:8. It becomes available for secondary use on the Sabbath, when it cannot be so used.? Then in the night315The following evening, after the end of the Sabbath.. Does one dedicate in the night316Exodus.30.2">Ex. 30:2 prescribes that the Tabernacle be erected during daytime. This rule then is extended to include all building activity of the Temple.? Rebbi Yose ben Rebbi Abun said, with a baked flour offering317The daily flour offering of the High Priest, Leviticus.6.12-16">Lev. 6:12–16.. One understands that on their return from the diaspora they sacrificed and then dedicated. When they entered the Land,318When they entered the Land, they had the Tabernacle which was dedicated in the desert. What one asks here is, how was Solomon’s Temple dedicated? with what did they dedicate? Rebbi Yose ben Rebbi Abun said, with two thanksgiving sacrifices coming from Nob319The priests’ settlement at Nob already was destroyed at the time when the priests from Nob resided at Anatot. The active place of worship was Gibeon, but “Nob and Gibeon” is used as a legal term to indicate the status of holy places after the destruction of Shiloh, before the building of the Temple; cf. Zevachim 14:7" href="/Mishnah_Zevachim.14.7">Mishnah Zevahim 14:7. and Gibeon.
אַבָּא שָׁאוּל אוֹמֵר. שְׁתֵּי בִּצִּים הָיוּ שָׁם. הַתַּחְתּוֹנָה וְהָעֶלְיוֹנָה אֵין קְדושָּׁתָהּ גְּמוּרָה. הַתַּחְתּוֹנָה נִתְקַדְּשָׁה בְכוּלָּן. וְהָעֶלְיוֹנָה בַּעֲלִייָתָן מִן הַגּוֹלָה לֹא בְמֶלֶךְ וְלֹא בְאוּרִים וְתוּמִּים. לְפִיכָךְ הַתַּחְתּוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וְהָעֶלְיוֹנָה עַם הָאָרֶץ אוֹכְלִין שָׁם קֳדָשִׁים קַלִּים אֲבָל לֹא מַעֲשֵׂר שֵׁינִי. וַחֲבֵירִים אוֹכְלִין שָׁם קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁינִי. מִפְּנֵי מַה לֹא קִידְּשׁוּהָ. מִפְּנֵי שֶׁהָֽיְתָה תּוֹרְפַת יְרוּשָׁלַםִ שָׁם וְהָֽיְתָה יְכוֹלָה לִיכָּבֵשׁ מִשָּׁם. 320This baraita exists in another three versions: Sanhedrin 3:2" href="/Tosefta_Sanhedrin.3.2">Tosephta 3:4 (T), Shevuot.15b">Babli Ševuot 15b (B), Megillat Taˋanit 6 (M). A detailed discussion of all four texts, to be used with due caution, is in Sanhedrin 1:1:5" href="/Jerusalem_Talmud_Sanhedrin.1.1.5">Note 22 to volume 3 of H. Graetz’s Geschichte der Juden.“Abba Shaul says, two subdivisions321ביצין corresponds to the readings of B,T, בצעין, ביצעין, ביצועין by degeneration of the guttural. One has to accept Graetz’s derivation from בצע “to split” against Rashi’s marais “marsh.” M has “places on the Mount of Olives”, an emendation by a person who did not understand the text. were there, the lower and the upper, whose sanctification was not complete. The lower one was dedicated with a full ceremony, but the upper one only when they came from the diaspora, without a king and without Urim and Tummim. Therefore, in the lower one the vulgar322For the notions of “vulgar” and “Fellow”, cf. Introduction to Tractate Demay, p. 349. eat family sacrifices and Second Tithe; Fellows eat there family sacrifices but not Second Tithe323Since family sacrifices have more holiness than Second Tithe, one has to accept the reading of M: “family sacrifices and certainly Second Tithe.”. In the upper one, the vulgar eat family sacrifices but not Second Tithe324Because these were living quarters in the expanding city.; Fellows eat there family sacrifices and Second Tithe325Read with B,T,M: “neither family sacrifices nor Second Tithe.”. Why did they not sanctify it? Because it was the vulnerable spot of Jerusalem; it could be conquered from there326This defines the "upper subdivision" as the suburb between the second, Herodian wall and the incomplete third wall of Agrippas I. The lower subdivision then is the part of the old city between the Hasmonean and Herodian walls. Since the third wall could not be completed, the dedicated part of the city could not be expanded there. The subdivision is called upper because it slopes upwards from the Damascus gate to the North. The lower subdivision could have been dedicated by a ceremony imitating Nehemiah's ..”
וְאֵין עוֹשִׂין סַנְהֶדְרָיוֹת לַשְּׁבָטִים. תַּלְמוּד לוֹמַר לִשְׁבָטֶ֑יךָ וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם. “One only appoints high courts for the tribes.” The verse says327Deut. 16: 18. For the argument behind the quote, cf. Makkot 1:17 (Note 74), Babli 16b., for your tribes, they shall judge.
אֵין עוֹשִׂין עִיר הַנִּדַּחַת. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי הוֹשַׁעְיָה. תְּלָתָא אֲמוֹרִין. חַד אָמַר. אַחַת עוֹשִׂין שְׁתַּיִם אֵין עוֹשִׂין. וְחָרָנָה אָמַר. הַסְּמוּכוֹת עוֹשִׂין הַמְפוּזָרוֹת אֵין עוֹשִׂין. וְחָרָנָה אָמַר. מְפוּזָרוֹת אֵין עוֹשִׂין כָּל־עִיקָּר שֶׁמָּא יָפוּצוּ גוֹיִם וְיָבוֹאוּ לְאֶרֶץ יִשְׂרָאֵל. וְאִית דְּבָעֵי מֵימַר. שֶׁמָּא יָפוּצוּ הָאוֹיְבִים וְיָבוֹאוּ לִידֵי קָרְחָה. “One only declares a town to be deviant.” Rebbi Joḥanan in the name of Rebbi Hoshaia: 328In the Sanhedrin.16b">Babli, 16b, the first opinion is attributed to Rav, the converse of the second to R. Simeon ben Laqish, the third opinion to R. Johanan. Three Amoraïm, one says, one makes329No court is empowered to declare more than one town as deviant at the same time. one but not two. The other said, clusters one makes330Two neighboring towns can be considered as one. There is no need to emend the Yerushalmi to follow the Babli., dispersed ones one does not make. The other said, dispersed331This should read, or be interpreted as, “border town” as in the Mishnah. one does not make at all, lest Gentiles spread and come to the Land of Israel; some want to say that enemies should not spread and lay waste.