Sanhedrin 47 - February 2, 4 Shvat

Study Guide Sanhedrin 47 (hadran.org.il/w...)
Today's daf is dedicated in honor of the release of Yarden Bibas, Ofer Calderon, and Keith Siegal after 484 days in captivity. May we see the speedy release of all the rest of the hostages!
Are eulogies primarily intended to honor the deceased or to comfort their relatives? After examining nine different textual sources, the Gemara concludes definitively that eulogies serve to honor the deceased.
The Gemara discusses why there must be separate burial places for those executed by the court, explaining that righteous people cannot be buried alongside wicked people. The discussion explores the source in the Tanach for this requirement.
Rabbi Yochanan makes two statements about sin offerings: If someone designates an animal as a sin offering but then becomes disqualified from bringing it (either by leaving Judaism or becoming mentally incompetent), that sacrifice can never be offered, even if the person later returns to a qualified state. This follows the principle that once an animal is rejected as a sacrifice, it remains permanently invalid. Rav Yosef reinforces this ruling by comparing it to the law of animals designated for sacrifice in an idolatrous city, arguing that just as the city's inhabitants receive atonement through death and yet the animals can never be brought for sacrificing. Abaye challenges this, as he holds that death does not automatically atone for sins. Rava attempts to support Rav Yosef by distinguishing between different types of death, but Abaye rejects these distinctions. While Abaye brings our Mishna to support his position, his proof is rejected.
A practical case arose where people were taking soil from Rav's grave as a remedy for illness. When concerned individuals asked Shmuel to prohibit this practice, citing the general prohibition against deriving benefit from grave-related items, Shmuel permitted it because soil still connected to the ground is not subject to this prohibition. The Gemara explores the source for this ruling, and although several challenges are raised to Shmuel's position, they are all successfully addressed.
Rava and Abaye debate whether shrouds embroidered for a deceased person are prohibited from being used by others. Their fundamental disagreement centers on whether merely designating an item for use by the dead is sufficient to prohibit others from benefiting from it. The Gemara examines the textual sources each sage uses to support his position.