Pisqa’ 14937H:187-188; JN2:13-14. 1. “And it is reported to you, and you have heard it,38Heb: sham`ata. then you shall seek it out39Heb: darashta.diligently”40Heb: heteiv.(Dt.17:4). But elsewhere He says: “Then you shall seek it out, and investigate.41Heb: khaqarta. and inquire42Heb: sha’alta.diligently” (Dt.13:15). Diligently appears here (Dt.17:4), and diligently appears elsewhere (Dt.13:15).43Cf. Pisqa’ 190.3 ad Dt.19:17. The resulting exegetical inference44That is, the gezeirah shawah. teaches that: we probe45Heb: bodqin.the witness with seven investigations (khaqirot).46=M. San.5:1. As the Mishnah conceives matters, the “probe” (bediqah) is the larger process of legal inquest, while the seven “investigations” (khaqirot) examine the witnesses regarding the time and place of relevant facts of the case, as well as the nature of the crime. I might infer [from the verses] only that we mount investigations. On what basis to we make probes in the first place? The Teaching states: “And, indeed, the report is true and well-founded” (Dt.17:4)— [and requires thorough scrutiny].
But if we are eventually going to include probes, why does the Teaching insist upon investigations (Dt.13:15)? The term, investigations, implies that if one witness testified, “I don’t know”— the testimonies of all [subsequent witnesses] are nullified. The term, probes, implies that if one witness testified: “I don’t know”— and even if two testified: “we don’t know”— the testimony of all is sustained. Therefore, investigations and probes are alike in that, when the witnesses contradict each other, the testimony is nullified.47//M. San.5:1-2.
2. “That this abomination was done in Israel” (Dt.17:4)— I might infer only that [native-born male] Israelites are subject to inquest [since they alone can serve as witnesses]. On what basis do we inquire about [criminal charges against] migrants, women, and slaves? The Teaching states: “That man or this woman” (Dt.17:5)— [including slaves, women, and migrants].
3. “And you shall bring out . . . to your gates” (Dt.17:5). Shall I infer that they are brought to the place at which they were found sinning and the place at which they are to be tried? The Teaching states: “Your gates” (Dt.17:2) and “Your gates” (Dt.17:5). It thus permits an exegetical inference: just as the term, your gates, elsewhere (Dt.17:2) refers to the place at which they were found, and not to the place at which they are to be tried, so, too, the term, your gates, here (Dt.17:2) refers to the place at which they were found, and not to the place at which they are to be tried.48See the virtually identical gezeirah shawah at 148.2
4. “That man” (Dt.17:5)— but not if he is coerced [into apostasy by a threat to his life], nor if he did so unintentionally, nor if he was misled [out of ignorance].49Cf. Pisqa’ 155.1.
“And you shall pelt them with stones” (Dt.17:5). Is it possible to say that many stones should be used in the pelting? The Teaching states elsewhere: “With a stone” (Lv.20:27). If you say a stone, is it possible to say that the pelting is administered with a single stone? The Teaching states here: “With stones” (Dt.17:5)— from this you may conclude: if he doesn’t die from the first stone, let him die from the second!
(דברים יז ד) וְהֻגַּד לְךָ וְשָׁמַעְתָּ וְדָרַשְׁתָּ הֵיטֵב, וּלְהַלָּן הוּא אוֹמֵר (דברים יג טו) ״וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב״ – הֵיטֵב הֵיטֵב לִגְזֵרָה שָׁוָה. מְלַמֵּד שֶׁבּוֹדְקִים אוֹתוֹ בְּשֶׁבַע חֲקִירוֹת. אֵין לִי אֶלָּא חֲקִירוֹת, בְּדִיקוֹת מִנַּיִן? תַּלְמוּד לוֹמַר: וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר.
Pisqa’ 14937H:187-188; JN2:13-14.
1. “And it is reported to you, and you have heard it,38Heb: sham`ata.
then you shall seek it out39Heb: darashta. diligently”40Heb: heteiv. (Dt.17:4).
But elsewhere He says:
“Then you shall seek it out, and investigate.41Heb: khaqarta.
and inquire42Heb: sha’alta. diligently” (Dt.13:15).
Diligently appears here (Dt.17:4),
and diligently appears elsewhere (Dt.13:15).43Cf. Pisqa’ 190.3 ad Dt.19:17.
The resulting exegetical inference44That is, the gezeirah shawah.
teaches that:
we probe45Heb: bodqin. the witness
with seven investigations (khaqirot).46=M. San.5:1. As the Mishnah conceives matters, the “probe” (bediqah) is the larger process of legal inquest, while the seven “investigations” (khaqirot) examine the witnesses regarding the time and place of relevant facts of the case, as well as the nature of the crime.
I might infer [from the verses] only that
we mount investigations.
On what basis to we make probes in the first place?
The Teaching states:
“And, indeed, the report is true and well-founded” (Dt.17:4)—
[and requires thorough scrutiny].
אִם סוֹפֵנוּ לְרַבּוֹת בְּדִיקוֹת, מַה תַּלְמוּד לוֹמַר חֲקִירוֹת? חֲקִירוֹת, אָמַר אֶחָד אֵינִי יוֹדֵעַ – עֵדוּתָם בְּטֵלָה. בְּדִיקוֹת, אָמַר אֶחָד אֵינִי יוֹדֵעַ, וַאֲפִלּוּ שְׁנַיִם אוֹמְרִים אֵין אָנוּ יוֹדְעִים – עֵדוּתָם קַיֶּמֶת. אֶחָד חֲקִירוֹת וְאֶחָד בְּדִיקוֹת, בִּזְמַן שֶׁמַּכְחִישִׁים זֶה אֶת זֶה – עֵדוּתָם בְּטֵלָה.
But if we are eventually
going to include probes,
why does the Teaching
insist upon investigations (Dt.13:15)?
The term, investigations, implies that
if one witness testified,
“I don’t know”—
the testimonies of all [subsequent witnesses] are nullified.
The term, probes, implies that
if one witness testified:
“I don’t know”—
and even if two testified:
“we don’t know”—
the testimony of all is sustained.
Therefore, investigations and probes are alike
in that, when the witnesses contradict each other,
the testimony is nullified.47//M. San.5:1-2.
בְּיִשְׂרָאֵל, אֵין לִי אֶלָּא יִשְׂרָאֵל; גֵּרִים וְנָשִׁים וַעֲבָדִים מִנַּיִן? תַּלְמוּד לוֹמַר (דברים יז ה): ״וְהוֹצֵאתָ אֶת הָאִישׁ הַהוּא אוֹ אֶת הָאִשָּׁה הַהִיא״.
2. “That this abomination was done in Israel” (Dt.17:4)—
I might infer only that
[native-born male] Israelites
are subject to inquest
[since they alone can serve as witnesses].
On what basis do we inquire about
[criminal charges against]
migrants, women, and slaves?
The Teaching states:
“That man or this woman” (Dt.17:5)—
[including slaves, women, and migrants].
(דברים יז ה) אֶל שְׁעָרֶיךָ, שׁוֹמֵעַ אֲנִי שַׁעַר שֶׁנִּמְצְאוּ בוֹ וְשַׁעַר שֶׁנִּדּוֹנוּ בוֹ! תַּלְמוּד לוֹמַר: ״שְׁעָרֶיךָ״ ״שְׁעָרֶיךָ״ לִגְזֵרָה שָׁוָה; נֶאֱמַר כָּאן שְׁעָרֶיךָ וְנֶאֱמַר לְהַלָּן (דברים יז ב) שְׁעָרֶיךָ, מַה שְׁעָרֶיךָ הָאָמוּר לְהַלָּן – שַׁעַר שֶׁנִּמְצְאוּ בוֹ וְלֹא שַׁעַר שֶׁנִּדּוֹנוּ בוֹ, אַף שְׁעָרֶיךָ הָאָמוּר כָּאן – שַׁעַר שֶׁנִּמְצְאוּ בוֹ וְלֹא שַׁעַר שֶׁנִּדּוֹנוּ בוֹ.
3. “And you shall bring out . . . to your gates” (Dt.17:5).
Shall I infer that they are brought to
the place at which they were found sinning
and the place at which they are to be tried?
The Teaching states:
“Your gates” (Dt.17:2) and “Your gates” (Dt.17:5).
It thus permits an exegetical inference:
just as the term, your gates, elsewhere (Dt.17:2)
refers to the place at which they were found,
and not to the place at which they are to be tried,
so, too, the term, your gates, here (Dt.17:2)
refers to the place at which they were found,
and not to the place at which they are to be tried.48See the virtually identical gezeirah shawah at 148.2
הַהוּא וְלֹא אָנוּס, וְלֹא שׁוֹגֵג, וְלֹא מֻטְעֶה;
4. “That man” (Dt.17:5)—
but not if he is coerced
[into apostasy by a threat to his life],
nor if he did so unintentionally,
nor if he was misled [out of ignorance].49Cf. Pisqa’ 155.1.
הַהִוא וְלֹא אֲנוּסָה וְלֹא שׁוֹגֶגֶת וְלֹא מוּטְעֵת.
“Or this woman” (Dt.17:5)—
but not if she is coerced,
nor if she did so unintentionally,
nor if she was misled [out of ignorance].
וּסְקַלְתָּם בָּאֲבָנִים, יָכוֹל בַּאֲבָנִים מְרֻבּוֹת? תַּלְמוּד לוֹמַר (ויקרא כ כז): ״בָּאֶבֶן״. אִי בָּאֶבֶן, יָכוֹל בְּאֶבֶן אַחַת? תַּלְמוּד לוֹמַר: בָּאֲבָנִים, אֱמֹר מֵעַתָּה: לֹא מֵת בָּרִאשׁוֹנָה – יָמוּת בַּשְּׁנִיָּה.
“And you shall pelt them with stones” (Dt.17:5).
Is it possible to say that
many stones should be used in the pelting?
The Teaching states elsewhere:
“With a stone” (Lv.20:27).
If you say a stone, is it possible to say that
the pelting is administered with a single stone? The Teaching states here:
“With stones” (Dt.17:5)—
from this you may conclude:
if he doesn’t die from the first stone,
let him die from the second!