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SANHEDRIN 47 (10 Elul) - This Daf has been dedicated in memory of Sheina Basha (daughter of Yakov and Dora) Zuckerman, who passed away on 10 Elul, by her children and sons in law.


1. Chizkiyahu dragged the body of his father Achaz on a bed of ropes after his death.
2. Rebbi instructed his sons not to eulogize him in small towns.
3. It is permitted to leave a dead person overnight without burial if the purpose of doing so is for the honor of the Meis.
4. When a person's body suffers after his death, the punishment atones for his sins.
5. A Rasha is not buried next to a Tzadik.
6. Eliyahu revived one Meis and Elisha's power was double that of Eliyahu.
7. If a person separated a Korban Chatas and then became a Mumar or a Shoteh, the Korban may no longer be brought.
8. A Korban that is part of the property of an Ir ha'Nidachas must be left to die.
9. A person who is put to death by Beis Din is not buried with his family, and his family is not permitted to mourn over his death.
10. It is forbidden to derive benefit from a Meis and from anything buried with a Meis, but it is permitted to benefit from the actual grave itself.
11. It is forbidden to derive benefit from a grave that is built on top of the ground.
12. There is a dispute between Abaye and Rava regarding whether it is permitted to derive benefit from a garment that was woven in order to be used for a Meis.


1. Achaz was a Rasha and Chizkiyahu treated his body in a degrading fashion, thereby forfeiting his own honor, in order to teach Klal Yisrael not to learn from Achaz's evil ways and so that Achaz would receive atonement for his sins. Chizkiyahu was not obligated to honor his father, which would have prevented him from treating Achaz's body in this fashion, because his father was a Rasha.
2. Rebbi died in Tzipori and was brought to Beis She'arim to be buried. On the way to Beis She'arim his students stopped in the large cities to eulogize him, but in accordance with Rebbi's instructions, they did not eulogize him in the small towns. It was a greater honor for Rebbi to be eulogized only in the large cities, because the residents of the small towns also came to the large cities to hear his eulogies.
3. Although it is forbidden to leave a Meis overnight without burying him, it is permitted to do so for the purpose of bringing a coffin or Tachrichim or so that people will have time to gather for his eulogies.
4. If a Meis is not buried, or he is not eulogized, or his body is dragged by an animal or it rains on his coffin, it atones for his sins.
5. A Rasha is also not permitted to be buried next to a Rasha whose wickedness was less severe. It is for this reason that the Resha'im who were Chayav Sekilah and Sereifah were buried in a different cemetery from those who were Chayav Sayif and Chenek.
6. Although Elisha did not revive any Meis other than the son of the Shunamis, he did cure the Tzara'as of Na'aman and a Metzora is considered like a dead person, so Elisha is considered to have revived two dead people.
7. Even if he did Teshuvah or recovered from his insanity, the Korban remains Pasul. When a Korban becomes unfit to be brought, even if it is disqualified only temporarily, it may never again be brought.
8. The Torah excludes Kodshim from the Din of an Ir ha'Nidachas; therefore, Kodshei Bedek ha'Bayis that are found in an Ir ha'Nidachas may be redeemed and used. The Kodshei Mizbe'ach of an Ir ha'Nidachas, however, must be left to die. Even though the Din of Ir ha'Nidachas does not require them to be destroyed, they may not be brought as Korbanos because the people of the city are Mumarim and their Korbanos may not be brought even though their deaths atone for their sins.
9. A person who is executed by Beis Din is regarded as a Rasha until he is buried and his body decomposes, which atones for his sins. After his body decomposes, his bones are exhumed and reinterred in his family's burial plot. Rav Ashi maintains that a person's sins are atoned as soon as he suffers a bit from his burial, but even though the atonement takes place during the mourning period prescribed by the Torah, his family does not mourn for him because he was still considered a Rasha at the beginning of the mourning period, immediately after the burial. Since the family was not permitted to begin their Aveilus immediately after the burial of the deceased, the mourning period is cancelled altogether.
10. It is permitted to benefit from the actual earth of a grave. The verse compares the prohibition of deriving benefit from a grave to the prohibition of deriving benefit from an Avodah Zarah, and Karka that is worshiped as Avodah Zarah does not become prohibited; similarly, Karka that is used as a grave does not become prohibited.
11. The same Din applies to Avodah Zarah. Even though the ground itself does not become prohibited if it is worshiped as Avodah Zarah, a building that is worshiped as Avodah Zarah is prohibited even though it is attached to the ground, because an item that was initially detached from the ground and was then attached to the ground can become prohibited.
12. Abaye maintains that the mere act of designating an item as something that will be used for a Meis causes it to become prohibited even if it has not yet been put to that use. Abaye equates the Din of a Meis with the Din of an Eglah Arufah, from which it is forbidden to derive benefit as soon as it is brought to the Nachal, even if the Eglah Arufah procedure has not yet been carried out. Rava maintains that it is permitted to benefit from an item which was designated to be used for a Meis but was not yet used. Rava equates the Din of a Meis with the Din of Avodah Zarah; it is permitted to benefit from an item that was designated for Avodah Zarah until it is actually used for Avodah Zarah.

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