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סנהדרין ח׳:ה׳ - ח׳:ו׳

The Mishnah Yomi for Thursday, October 10, 2030 is סנהדרין ח׳:ה׳ - ח׳:ו׳

＜ היום הקודםהיוםלמחרת ＞

משנה א

Mishnayos Sanhedrin Perek 8 Mishnah 5

סנהדרין פרק ח׳ משנה ה׳

5
A stubborn and rebellious son is sentenced to death not because of the severity of the transgression that he already committed but on account of his ultimate end, because a boy of his nature will grow up to lead an immoral life, and it is better that he should die while he is still innocent, before causing excessive harm, and not die after he becomes guilty. This is because the death of the wicked is beneficial to them, because they can no longer sin, and it is also beneficial to the world, which is now rid of those who do it harm. Conversely, the death of the righteous is detrimental to them, as they can no longer engage in the performance of mitzvot, and it is also detrimental to the world, as the righteous are now absent from it. By way of association, the mishna continues: The wine and sleep of the wicked are beneficial to them and beneficial to the world, as when they are sleeping or under the influence of wine, they do not cause harm to others. And, conversely, the wine and sleep of the righteous are detrimental to them and detrimental to the world, as wine and sleep prevent them from engaging in their good deeds. The dispersal of the wicked, so that they are not found in close proximity to each other, is beneficial to them, as they are less likely to provoke each other to sin, and it is beneficial to the world. The dispersal of the righteous is detrimental to them and detrimental to the world. The assembly of the wicked in one place is detrimental to them and detrimental to the world, while the assembly of the righteous is beneficial to them and beneficial to the world. The tranquility of the wicked is detrimental to them and detrimental to the world, while the tranquility of the righteous is beneficial to them and beneficial to the world.
בֵּן סוֹרֵר וּמוֹרֶה נִדּוֹן עַל שֵׁם סוֹפוֹ, יָמוּת זַכַּאי וְאַל יָמוּת חַיָּב, שֶׁמִּיתָתָן שֶׁל רְשָׁעִים הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. יַיִן וְשֵׁנָה לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. פִּזּוּר לָרְשָׁעִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם, וְלַצַּדִּיקִים, רַע לָהֶן וְרַע לָעוֹלָם. כִּנּוּס לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם. שֶׁקֶט לָרְשָׁעִים, רַע לָהֶן וְרַע לָעוֹלָם, וְלַצַּדִּיקִים, הֲנָאָה לָהֶן וַהֲנָאָה לָעוֹלָם:
ה׳
ברטנורא

נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.

הנאה להן – that they do not add to sin.

והנאה לעולם – the whole world became quiet.

רע להן – that they would add merits.

ורע לעולם – that they would defend their generation and reprove the generation

יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.

לצדיקים רע להן – that they do not engage in Torah [study].

ורע לעולם – when they are idle, retribution comes to the world.

פיזור – when they are separated one from the other and they are unable to advise and help one another.

נדון על שם סופו. סוף שמכלה ממון אביו ומבקש מה שהורגל בו ואינו מוצא ויושב בפרשת דרכים ומלסטם את הבריות, אמרה תורה ימות זכאי ואל ימות חייב:

הנאה להן. שאינן מוסיפין לחטוא:

והנאה לעולם. שקטה כל הארץ:

רע להן. שהיו מוסיפים זכיות:

ורע לעולם. שהיו מגינים על דורן ומוכיחין את הדור:

יין ושינה לרשעים. כל זמן ששותים וישנים אין חוטאין ואין מריעין לבריות:

לצדיקים רע להן. שאינם עוסקין בתורה:

ורע לעולם. שכשהן מתבטלים, פורענות באה לעולם:

פיזור. שהן נפרדים זה מזה ואין יכולים להועץ ולסייע זה את זה:

משנה ב

Mishnayos Sanhedrin Perek 8 Mishnah 6

סנהדרין פרק ח׳ משנה ו׳

6
A burglar who is found breaking into a house may be killed by the owner of the house with impunity (see Exodus 22:1). He too is sentenced on account of his ultimate end, as it is presumed that if the owner of the house would resist the burglar, the burglar would kill the owner of the house. If the burglar was breaking into a house, and in the course of doing so he broke a barrel, if there is blood-guiltiness for killing him, i.e., if the homeowner would be liable for killing him, the burglar is liable to pay for the value of the barrel. An example of this is if a father broke into his son’s house, in which case it is presumed that even if the son resists his father, his father would never kill him, and therefore the son may not kill his father, and if he does so he is liable. If there is no blood-guiltiness for killing him, i.e., if the homeowner would be exempt from punishment for killing him, the burglar is exempt from paying for the barrel.
הַבָּא בַמַּחְתֶּרֶת נִדּוֹן עַל שֵׁם סוֹפוֹ. הָיָה בָא בַמַּחְתֶּרֶת וְשָׁבַר אֶת הֶחָבִית, אִם יֶשׁ לוֹ דָמִים, חַיָּב. אִם אֵין לוֹ דָמִים, פָּטוּר:
ו׳
ברטנורא

הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).

נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,

אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.

אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה).

הבא במחתרת. שאמרה תורה יהרג:

נדון על שם סופו. שסופו להרוג את בעל הבית אם יעמוד כנגדו להציל את שלו:

אם יש לו דמים חייב. כגון האב הבא במחתרת על הבן, בידוע שרחמי האב על הבן, לפיכך אין הבן רשאי להרגו. ואם שבר האב החבית, חייב לשלם:

אין לו דמים פטור. ושאר כל אדם הבא במחתרת שאם הרגו בעל הבית אין לו דמים, אם שבר את החבית פטור מלשלם. שכיון שהוא מתחייב בנפשו פטור מן התשלומין, שאין אדם מת ומשלם:

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