The opening mishna of Makkot (2a) begins by asking, “How are witnesses established as conspiring (zomemim)?” Yet, as the Talmudic narrator points out, the first

Two stories in Sanhedrin deal with changing later generations judging earlier generations. The Mishnah (90a) listed three kings who had lost their share in the

In last week’s article, “Who Fashioned a Golem,” we discussed Sanhedrin 65b, and how Rava (or perhaps Rabba or Rabbi Abba) fashioned a golem and

A few Amoraim were capable of supernatural creation of beings (Sanhedrin 65b). Interpreting a verse in Yeshaya 59:2, “But your iniquities have been a separation

  In Sanhedrin 61a, Rav Hamnuna lost his oxen and went searching for them. Rabba bumped into him and took the opportunity to pose a

Rabbi Yehoshua ben Korcha states in a Mishna (Sanhedrin 56a) that, during a trial for blaspheming, the witnesses are asked to use an appellation of

Sanhedrin 57a discusses the Seven Noachide Laws. While most of the Torah and Talmud discuss laws pertaining to Jews, there are certain basic moral assumptions

Let us say your father and rebbe are both carrying heavy boxes and need assistance putting it down. A mishna in Bava Metzia 33a says

Ben Zakkai appears in Sanhedrin 40a, but I don’t know who he is. The Mishna states that whoever increases in bedikot—examinations of witnesses about tangential

In Sanhedrin 33a, a third-generation Amora, Rav Sheshet (citing Rav Assi, Rabbi Assi or in Sanhedrin 6, Rabbi Ami) distinguishes between two types of error