Jerusalem Talmud Sanhedrin 1.1

משנה: דִּינֵי מָמוֹנוֹת בִּשְׁלשָׁה גְּזֵלוֹת וַחֲבָלוֹת בִּשְׁלשָׁה נֶזֶק וַחֲצִי נֶזֶק תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. הָאוֹנֵס וְהַמְפַתֶּה וְהַמּוֹצִיא שֵׁם רַע בִּשְׁלשָׁה דִּבְרֵי רַבִּי מֵאִיר וַחֲכָמִים אוֹמְרִים הַמּוֹצִיא שֵׁם רַע בְּעֶשְׂרִים וּשְׁלשָׁה שֶׁיֶּשׁ בּוֹ דִינֵי נְפָשׁוֹת.

MISHNAH: Money matters are judged by three [judges]; robberies and injuries by three [judges], damages, half damages, double restitution quadruple and quintuple restitution. The rapist, the seducer, and the calumniator are judged by three [judges], the words of Rebbi Meïr; but the Sages say that the calumniator is judged by 23 because it might be a capital case.

הלכה: דִּינֵי מָמוֹנוֹת בִּשְׁלשָׁה כול׳. מְנָן תֵּיתִי לֵיהּ. וְהָיוּ אֵלֶּה לָכֶם לְחֻקַּת מִשְׁפָּט. הָיִיתִי אוֹמֵר. אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת בִּדְרִישָׁה וּבַחֲקִירָה.

HALAKHAH: “Money matters are judged by three [judges],” etc. From where comes this? These shall be the laws of procedure to you, I would say that both civil cases and criminal cases are subject to the rules of verification and examination.

וּמְנַיִין לְדינֵי מָמוֹנוֹת שֶׁהֵן בִּשְׁלֹשָׁה. וְנִקְרַב בַּעַל הַבַּיִת אֶל הָאֱלֹהִים רִיבָה בָּהּ דַּיָין אֶחָד. עַד הָאֱלֹהִים הֲרֵי שְׁנַיִם. אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים הֲרֵי כָּאן שְׁלֹשָׁה. דִּבְרֵי רִבִּי יֹאשִׁיָּה. רִבִּי יוֹנָתָן אָמַר. הָרִאשׁוֹן תְּחִילָּה נֶאֱמַר וְאֵין דּוֹרְשִׁין תְּחִילּוֹת. אֶלָּא עַד הָאֱלֹהִים הֲרֵי אֶחָד. אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים הֲרֵי שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלֹשָׁה.

From where that civil cases are heard by three [judges]? The owner shall go to the judge, he added here one judge. Before the judge, these are two. Whom the judges will find guilty, these are three, the words of Rebbi Joshia. Rebbi Jonathan said, the first mention introduces the subject; one does not infer anything from introductions. But before the judge, there is one. Whom the judges will find guilty, there are two. No court may be even-numbered, so one adds another one; this makes three.

רִבִּי אוֹמֵר. בִּשְׁנַיִם הַכָּתוּב מְדַבֵּר. אַתָּה אוֹמֵר בִּשְׁנַיִם אוֹ אֵינוֹ אֶלָּא בְּאֶחָד. כְּשֶׁהוּא אוֹמֵר אֲשֶׁר יַרְשִׁיעָן אֱלֹהִים אֵין כָּתוּב כָּן אֶלָּא אֲשֶׁר יַרְשִׁיעוּן אֱלֹהִים. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד. הֲרֵי שְׁלֹשָׁה.

Rebbi said, the verse speaks about two. You say about two, or maybe it is only about one? What He said, it is not written “whom the judge will find guilty” but whom the judges will find guilty. No court may be even-numbered, so one adds another one; this makes three.

רִבִּי אַבָּהוּ בָּעֵי. וּכְרִבִּי דִּינֵי מָמוֹנוֹת בַּחֲמִשָּׁה וְשֶׂיִּגָּמֵר בְּכ״ג. אַשְׁכָּח תַּנֵּי רִבִּי חִזְקִיָּה. הוֹאִיל וְאָמְרָה תוֹרָה. הֲרוֹג עַל פִּי מַטִּים הֲרוֹג עַל פִּי עֵדִים. מַה עֵדִים שְׁנַיִם אַף מַטִּים שְׁנַיִם. אֵין בֵּית דִּין שָׁקוּל מוֹסִיפִין עֲלֵיהֶן אַחֵר. הֲרֵי חֲמִשָּׁה.

Rebbi Abbahu asked. According to Rebbi, should not civil suits be heard by five; should sentence not be passed by 23? It was found stated by (Rebbi) Ḥizqiah: Since the Torah said, kill by a vote of the majority, kill by the testimony of witnesses. Since witnesses must be two, a majority also must be two. No court can be even-numbered; one adds another one. This makes five.

לֹא הֵן גְּזֵילוֹת הֵן חֲבָלוֹת. אַשְׁכָּח תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם. אֲתַא מֵימַר לָךְ כִּפְשׁוּטָהּ דְּקִרְיָיא. וַתְיָיא כְרִבִּי יוֹסֵי בַּר חֲלַפְתָּא.

Do not robberies and injuries fall under the same rules? It was found that Rebbi Simeon ben Ioḥai stated: These are the procedures which you shall put before them. It serves to explain to you the plain sense of the verse. This follows Rebbi Yose bar Ḥalaphta.

רִבִּי יוֹסֵי בַּר חֲלַפְתָּא אֲתוּן תְּרֵין בַּר נַשׁ מֵידוֹן קוֹמוֹי. אָמְרֵי לֵיהּ. עַל מְנָת שֶׁתְּדִינֵנוּ דִּין תּוֹרָה. אֲמַר לוֹן. אֲנִי אֵינִי יוֹדֵעַ דִּין תּוֹרָה אֶלָּא הַיּוֹדֵעַ מַחֲשָׁבוֹת יִפְרַע מֵאוֹתָן הָאֲנָשִׁים. מְקַבְּלִין עֲלֵיכוֹן מַה דַּנָּא אֲמַר לְכוֹן.

Rebbi Yose bar Ḥalaphta, when two people came before him for judgment and told him, “on condition that you judge us by the law of the Torah,” told them, “the law of the Torah I do not know, but He Who knows thoughts should collect from those people. You have to accept what I shall tell you.”

רִבִּי עֲקִיבָה כַּד הֲוָה בַּר נַשׁ אֲזַל בָּעֵי מֵידוֹן קוֹמֵיהּ הֲוָה אֲמַר לֵיהּ. הֲווּ יוֹדְעִין לִפְנֵי מִי אֲתֶּם עוֹמְדִין. לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. שֶׁנֶּאֱמַר וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי יי. וְלֹא לִפְנֵי עֲקִיבָה בֶּן יוֹסֵף.

When a person came to Rebbi Aqiba to have a suit decided before him, he told him: “You should know before Whom you are standing, before Him Who commanded and the world came into existence, as it is said: The two people who are quarrelling shall stand before the Eternal, not before Aqiba ben Joseph.”

תַּנֵּי. קוֹדֶם לְאַרְבָּעִים שָׁנָה עַד שֶׁלֹּא חָרֵב הַבַּיִת נִיטְלוּ דִינֵי נְפָשׁוֹת וּבִימֵי שִׁמְעוֹן בֶּן שֶׁטַח נִיטְלוּ דִינֵי מָמוֹנוֹת. אָמַר רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּרִיךְ רַחֲמָנָא דְּלִי נָא חֲכִים מֵידוֹן.

It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben (Šetaḥ) civil jurisdiction was removed. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not intelligent enough to judge.

שְׁמוּאֵל אָמַר. שְׁנַיִם שֶׁדָּנוּ דִּינֵיהֶן דִּין אֶלָּא שֶׁנִּקְרְאוּ בֵּית דִּין חָצוּף. רִבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ תְּרֵיהוֹן מָרִין. אֲפִלוּ שְׁנַיִם שֶׁדָּנוּ אֵין דִּינֵיהֶן דִּין. תַּמָּן תַּנִּינָן. הָיָה דָן אֶת הַדִּין. זִיכֶּה אֶת הַחַיָיב חִיֵיב לַזַּכַּאי. טִימֵּא לַטָּהוֹר טִיהֵר לַטָּמֵא. מַה שֶעָשָׂה עָשׂוּי וִישַׁלֵּם מִבֵּיתוֹ. רִבִּי בָּא בְשֵׁם רִבִּי אַבָּהוּ. בְּשֶׂאָמְרוּ לוֹ. הֲרֵי אַתְּ מְקוּבָּל עָלֵינוּ כִשְׁנַיִם. מָה אֲנָן קַיָימִין. אִם בְּשֶׁטָּעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. בְּדָא מַה שֶעָשָׂה עָשׂוּי. אִם בְּשֶׁטָּעָה וְדָנָן דִּין תּוֹרָה. בְּדָא יְשַׁלֵּם מִבֵּיתוֹ. רִבִּי בָּא בְשֵׁם רִבִּי אַבָּהוּ. בְּשֶׁאָמְרוּ לוֹ. הֲרֵי אַתְּ מְקוּבָּל עָלֵינוּ כִשְׁלֹשָׁה עַל מְנָת שֶׁתְּדִינוּנוּ דִין תּוֹרָה. וְטָעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. מַה שֶעָשָׂה עָשׂוּי. מִפְּנֵי שֶׁטָּעָה וְדָנָן מִשִּׁיקּוּל הַדַּעַת. יְשַׁלֵּם מִבֵּיתוֹ. שֶׁהִגִּיס דַּעְתוֹ לָדוּן יְחִידִי דִין תּוֹרָה. דְּתַנִּינָן. אַל תְּהִי דָן יְחִידִי. שֶׁאֵין דָּן יָחִיד אֶלָּא אֶחָד.

Samuel said, if two men acted as judges, their judgment stands, but they are called an insolent court. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are instructing: Even if two men acted as judges, their judgment is no judgment. There, we have stated: “If he rendered judgment, acquitted the guilty and condemned the innocent, declared the pure impure or the impure pure, what he did is done but he has to pay from his own pocket.” Rebbi Abba in the name of Rebbi Abbahu: if they told him, we accept you as if you were two. What are we dealing with? If his error was that he judged them on his discretion, then what he did is done. If his error was that he judged them by Torah law, why should he pay from his own pocket? Rebbi Abba in the name of Rebbi Abbahu: if they told him, we accept you as if you were three on condition that you judge us by Torah law. He erred and judged them on his discretion. What he did is done, but since he erred and judged them on his discretion, he has to pay from his own pocket because he was presumptuous to judge alone by Torah law, as we have stated: “Do not judge sitting alone, for only One judges sitting alone.”

אָמַר רִבִּי יְהוּדָה בֶּן פָּזִי. אַף הַקָּדוֹשׁ בָּרוּך הוּא אֵין דָּן יְחִידִי. שֶׁנֶּאֱמַר וְכָל צְבָא הַשָּׁמַיִם עוֹמְדִים עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ. אֵילּוּ מַטִּין לְכַף זְכוּת וְאֵילּוּ מַטִּין לְכַף חוֹבָה. אַף עַל פִּי שֶׁאֵין דָּן יְחִידִי חוֹתֵם יְחִידִי. שֶׁנֶּאֱמַר אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתָב אֱמֶת. אָמַר רִבִּי יוֹחָנָן. לְעוֹלָם אֵין הַקָּדוֹשׁ בָּרוּך הוּא עוֹשֶּׂה בְעוֹלָמוֹ דָבָר עַד שֶׁנִּמְלַךְ בְּבֵית דִּין שֶׁלְּמַעֲלָן. מַה טַעַם. וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל. אֵימָתַי חוֹתָמוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת. בְּשָׁעָה שֶׁנִּמְלַךְ בְּבֵית דִּין שֶׁלְּמַעֲלָן. אָמַר רִבִּי לָעְזָר. כָּל מָקוֹם שֶׁנֶּאֱמַר יי אֱלֹהִים הוּא וּבֵית דִּינוֹ. וּבִנְיַין אָב שֶׁבְּכוּלָּם וַיי דִּבֶּר עָלָיו רָעָה.

Rebbi Jehudah ben Pazi said, even the Holy One, praise to Him, does not judge alone, as it is said: all the hosts of Heaven were standing by Him, to His right side and to His left. These vote to acquit, those to convict. Even though He does not judge alone, He signs alone, as it is said: really I shall tell you what is noted in true writing. Rebbi Joḥanan said, the Holy One, praise to Him, never does anything in His world unless He took counsel with the Heavenly Court. What is the reason? True is the statement and a large host. When is the seal of the Holy One, praise to Him, true? When He took counsel with the Heavenly Court. Rebbi Eleazar said, any place where it is said “the Eternal, Almighty,” it is He and His Heavenly Court. The paradigm of all is: and the Eternal spoke evil about him.

מָהוּ חוֹתָמוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. רִבִּי בֵּיבַי בְשֵׁם רִבִּי רְאוּבֵן. אֱמֶת. מָהוּ אֱמֶת. אָמַר רִבִּי בּוּן. שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם. אָמַר רֵישׁ לָקִישׁ. אָלֶ״ף רֵישֵׁיהּ דְּאַלְפָא בֵיטָא. מֵ׳ם בְּאֶמְצָעִיתָהּ. תָּי׳ו בְּסוֹפָהּ. לוֹמַר אֲנִי יי רִאשׁוֹן שֶׁלֹּא קִיבַּלְתִּי מֵאַחֵר. וּמִבַּלְעָדַי אֵין אֱלֹהִים שֶׁאֵין לִי שׁוּתָף. וְאֶת אַחֲרוֹנִים אֲנִי הוּא. שֶׁאֵינִי עָתִיד לְמוֹסְרָהּ לְאַחֵר.

What is the seal of the Holy One, praise to Him? Rebbi Bevai in the name of Rebbi Reuben, “true.” What means “true”? Rebbi Abun said, that He is a Living Power and the King of this World. Rebbi Simeon ben Laqish said, א is the start of the alphabet, מ the middle, and ת the end. To say, I, the Eternal, am First, I did not receive anything from another. Besides Me there is no supreme power, for I have no co-owner. And with the last, I shall be, I shall not in the future turn it over to anybody else.

רִבִּי בָּא וְרִבִּי בִנְיָמִן בַּר יֶפֶת הֲווּ דַיְינִין קוֹמֵי רִבִּי יִצְחָק וּנְפַק דִּינָא עִם רִבִּי בִנְיָמִן. אֲתַא רִבִּי בָּא בָּעְי מִיטְרוֹף. עָל רִבִּי אִמִּי וַאֲלַף. מוּמְחֶה שֶׁכָּפַף וְדָן דִּינוֹ דִּין.

Rebbi Abba and Rebbi Benjamin bar Jephet had a lawsuit before Rebbi Isaac; the judgment was for Rebbi Benjamin. Rebbi Abba wanted to complain; Rebbi Immi came and taught: If an expert forced his opinion as a judgment, his judgment stands.

רִבִּי אַבָּהוּ הֲוָה יְתִיב דַּיָין בִּכְנִישְׁתָּא מְדַרְתָּא דְקַיסָרִין לְגַרְמֵיהּ. אָמְרִין לֵיהּ תַּלְמִידוֹי. וְלָא כֵן אַלְפָּן רִבִּי. אַל תְּהֵא דָן יְחִידִי. אֲמַר לוֹן. כֵּיוָן דְּאַתּון חֲמוּ לִי יְתִיב דַּיָין לְגַרְמִי וַאֲתוֹן לְגַבַּיי כְּמִי שֶׁקִּיבְּלוּ עֲלֵיהֶן. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁלֹּא קִיבְּלוּ עֲלֵיהֶן. אֲבָל אִם קִיבְּלוּ עֲלֵיהֶן דָּן אֲפִילוּ יְחִידִי.

Rebbi Abbahu was sitting as sole judge in the inclining synagogue of Caesarea. His students said to him, did the rabbi not teach: “Do not judge sitting alone”? He told them, since you see me sitting alone as a judge and they come to me, it is because they accepted this. It was stated thus: “When was this said? If they did not accept it. But if they accepted it, he even judges as sole judge.”

רִבִּי יוֹחָנָן אֲזַל מֵידוֹן קוֹמֵי רִבִּי חִיָיה רַבָּה. אַיְיתִיב גַּבֵּיהּ חַד תַּלְמִיד. וְלֹא כֵן תַּנֵּי. אָב וּבְנוֹ הָרַב וְתַלְמִידוֹ שְׁנֵיהֶן נִימְנִין אֶחָד. נֵימַר חָבֵר וְתַלְמִיד הָיָה. כְּרִבִּי לָעְזָר לְרִבִּי יוֹחָנָן.

Rebbi Joḥanan went with a lawsuit before the Elder Rebbi Ḥiyya. He took a student to sit with him. But did we not state: “A father and his son, a teacher and his student, the two are counted as one.” Let us say that he was both student and colleague, like Rebbi Eleazar to Rebbi Joḥanan.

גְּזַר דִּין נְפָקוּ מִן דְּרַב לְגַרְמֵיהּ. מִן דְּרִבִּי אָחָא לְגַרְמֵיהּ. מִן דְּרִבִּי יוֹנָה וְרִבִּי יוֹסֵי לְגַרְמֵיהוֹן.

Judgments were rendered by Rav alone, by Rav Aḥa alone, by Rebbi Jonah and Rebbi Yose by themselves.

תַּמָּן תַּנִּינָן. הַנּוֹטֵל שְׂכָרוֹ לָדוּן דִּינָיו בְּטֵילִין. כֵּינִי מַתְנִיתָא. הֶחָשׁוּד לִיטּוֹל שְׂכָרוֹ וְדָן.

There, we have stated: “If somebody takes a fee to judge, his judgments are invalid.” So is the Mishnah: “He who is suspected of taking a fee but he judges.”

חַד בַּר נַשׁ אֲזַל מֵידוֹן קוֹמֵי רַב הוּנָא. אֲמַר לֵיהּ. אַיְיתִי לִי בַּר נַשׁ דִּיסוֹק תְּחוּתִי לְדִיקְלָא.

A person brought a suit before Rav Huna, He told him, bring me a person who climbs the date palm instead of me.

רַב הוּנָא הֲוָה רֹעֵי תוֹרִין וַהֲוָה יְדַע שֲׂהַדוּ לְחַד בַּר נַשׁ. אֲמַר לֵיהּ. אַיְתָה שְׂהַד עָלַי. אֲמַר לֵיהּ. הַב לִי אַגְרִי. וְתַנֵּי כֵן. נוֹתְנִין לַדַּיָין שְׂכַר בְּטֵילוֹ וְלָעֵד שְׂכַר עֵדוּתוֹ.

Rav Huna was a cowherd when he knew testimony for a person, who told him, come and testify for me. He answered him, give me my wages. It was stated thus: “One pays the judge for his time and the witness for his testimony.

חַד בַּר נַשׁ סְאַב לְחַד כֹּהֵן. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי יִצְחָק וְאוֹכְלֵיהּ חוּלִין. סָבְרִין מֵימַר שֶׁיּוֹצְאִין לוֹ דְמֵי תְרוּמָה מִתּוֹכָם.

A person made a Cohen impure. The case came before Rebbi Isaac who made him eat profane food. They wanted to say that one deducts the price of heave from the amount.

תַנֵּי. רִבִּי אֱלִיעֶזֶר בֶּן רִבִּי יוֹסֵי הַגָּלִילִי אוֹמֵר. הַמְבַצֵּעַ חוֹטֵא וְהַמְבָרֵךְ אֶת הַמְבַצֵּעַ הֲרֵי זֶה כִּמְנָאֵץ לִפְנֵי הַמָּקוֹם. שֶׁנֶּאֱמַר בּוֹצֵעַ בֵּרֵךְ נִאֵץ יי. אֶלָּא יִקּוֹב הַדִּין אֶת הָהָר כְּשֶׁעָשָׂה מֹשֶׁה. אֲבָל אַהֲרֹן מֵשִׂים שָׁלוֹם. שֶׁנֶּאֱמַר בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי.

It was stated: Rebbi Eliezer ben Rebbi Yose the Galilean says, the person who arranges a compromise is sinning, and the one who praises a compromiser is like a blasphemer before the Omnipresent, as it is said: he who blesses a compromiser slanders the Eternal! The law should pierce the mountain, as Moses did. But Aaron promoted peace, as it is said, in peace and straightness he went with Me.

תַּנֵּי. רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר. מַה תַלְמוּד לוֹמַר וּבֹצֵעַ בֵּרֵךְ נִאֵץ יי. מָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְאֶחָד שֶׁגָּנַב סְאָה חִיטִּין וְהוֹלִיכָהּ לַנַּחְתּוֹם וְהִפְרִישׁ חַלָּתָהּ וְהֶאֱכִילָהּ לְבָנָיו. הרֵי זֶה מְבָרֵךְ וְאֵינוֹ אלָּא מְנָאֵץ.

It was stated: “Rebbi Eliezer ben Jacob says, why does the verse say, he who blesses unlawful gain slanders the Eternal? They gave a parable, to what can this be compared? To one who stole a se’ah of wheat, brought it to the baker, separated its ḥallah, and fed it to his children. He pronounces blessings but it is blasphemy.

רִבִּי מֵאִיר אוֹמֵר. מַה תַלְמוּד לוֹמַר וּבֹצֵעַ בֵּרֵךְ נִאֵץ יי. אֵילּוּ אֲחֵי יוֹסֵף. שֶׁנֶּאֱמַר מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ וגו׳.

Rebbi Meir says, why does the verse say, he who blesses unlawful gain slanders the Eternal? These are Joseph’s brothers, as it is is said: What is the gain if we slay our brother, etc.”

רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. מִצְוָה לְבַצֵּעַ. שֶׁנֶּאֱמַר אֱמֶת וּמִשְׁפַּט שָׁלוֹם. כָּל מָקוֹם שֶׁיֵּשׁ אֱמֶת אֵין מִשְׁפַּט שָׁלוֹם. יֵשׁ שָׁלוֹם אֵין מִשְׁפַּט אֱמֶת. וְאֵי זֶהוּ אֱמֶת שֶׁיֵּשׁ בּוֹ מִשְׁפַּט שָׁלוֹם. הֲוֵי אוֹמֵר. זֶה בִיצּוּעַ.

“Rebbi Joshua ben Qorḥa says, it is a good deed to mediate a compromise, as it is said: Truth and judgment of peace. If there is truth, there is no judgment of peace. If there is peace, there is no judgment of truth. What is truth containing a judgment of peace? I am saying, this is compromise.”

דָּן אֵת הַדִּין זִיכָּה לַהַזַכַּיי חִיֵיב לַחַיָיב. מַעֲלֶה עָלָיו הַכָּתוֹב כִּילּוּ עָשָׂה צְדָקָה עִם הַזַכַּיי וְכִילּוּ עָשָׂה צְדָקָה עִם הַחַיָיב. צְדָקָה עִם הַזַכַּיי. שֶׁהֶחֱזִיר לוֹ מָמוֹנוֹ. וְעִם הַחַיָיב. שֶׁהוֹצִיא גְזֵילוֹ מִתַּחַת יָדוֹ. אָמַר רִבִּי אַבָּהוּ. מִשְׁפָּט מִשְׁפָּט אֲמוּרִין בַּפָּרָשָׁה. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם.

“If somebody judged correctly, absolved the innocent and condemned the guilty, the verse counts it as if he practiced kindness both towards the innocent and towards the guilty. Kindness towards the innocent, because he returned his money to him. And towards the guilty, for he removed the proceeds of robbery from his hands.” Rebbi Abbahu said, judgment and judgment is written in the verse: “Truth and judgment of peace judge in your gates.”

רִבִּי זְכַרְיָה בָּעֵי קוֹמֵי רִבִּי אִמִּי. עָבְדִין עוֹבְדָא כְּהָהֵן תַּנָּיָיא. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן מְנַסְּיָא אוֹמֵר. פְּעָמִים שֶׁאַתָּה רַשַּׁאי לְבַצֵּעַ. פְּעָמִים שֶׁאֵין אַתָּה רַשַּׁאי לְבַצֵּעַ. כֵּיצַד. שְׁנַיִם שֶׁבָּאוּ אֶל הַדַּיָין. עַד שֶׁלֹּא שָׁמַע דִּבְרֵיהֶן אוֹ מִשֶּׁשָּׁמַע דִּבְרֵיהֶן וְאֵינוֹ יוֹדֵעַ הֵיכָן הַדִּין נוֹטֶה רַשַּׁאי לוֹמַר לָהֶן. צְאוּ וּבִצְעוּ. מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְיוֹדֵעַ אַתָּה הֵיכָן הַדִּין נוֹטֶה אֵין אַתָּה רַשַּׁאי לִבְצוֹעַ. שֶׁנֶּאֱמַר פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן וְלִפְנֵי הִתְגַּלַּע הָרִיב נְטוֹשׁ. עַד שֶׁלֹּא נִתְגַּלַּע הָרִיב אַתָּה רַשַּׁאי לְנוֹטְשׁוֹ. מִשֶּׁנִּתְגַּלַּע הָרִיב אֵין אַתָּה רַשַּׁאי לְנוֹטְשׁוֹ. אָמַר רִבִּי מַתַּנְיָיה. אַף הפרשה צְרִיכָה הֶכְרֵעַ הַדַּעַת.

Rebbi Zachariah asked before Rebbi Immi: Does one act following that Tanna, as it was stated: “Rebbi Simeon ben Menassiah says, sometimes you are empowered to propose a compromise, sometimes you are not empowered to propose a compromise. How is this? Two come before a judge; before he heard their arguments, or after he heard their arguments but does not know how to correctly apply the law, he may tell them, go and work out a compromise. After you heard their arguments and know how to correctly apply the law, you may not propose a compromise, as it is said: One may remove the beginning of a quarrel like water; before it becomes manifest, the quarrel may be abandoned. Before the quarrel became manifest, you are permitted to abandon it; after the quarrel became manifest, you are not permitted to abandon it.” Rebbi Mattaniah said, even compromise needs intelligent decision.

רִבִּי יְהוּדָה בֶּן לָקִישׁ אָמַר. שְׁנַיִם שֶׁבָּאוּ אֶל הַדַּיָּן אֶחָד רַךְ וְאֶחָד חָזָק. עַד שֶׁלֹּא שָׁמַע דִּבְרֵיהֶן רַשַּׁאי לוֹמַר לָהֶן. אֵינִי נִזְקָק לָכֶם. שֶׁמָּא יִתְחַיֵיב הֶחָזָק וִיהֵא חָזָק אוֹיְבוֹ. מִשֶּׁשָּׁמַע דִּבְרֵיהֶן אֵין רַשַּׁאי לוֹמַר לָהֶן. אֵינִי נִזְקָק לָכֶם. שֶׁנֶּאֱמַר לֹא תָגוּרוּ מִפְּנֵי אִישׁ.

“Rebbi Jehudah ben Laqish said: If two people appeared before a judge, one decent and one agressive. Before he started to hear their arguments, he may tell them, I will not hear your case, lest the agressive one lose his case and become his enemy. After he started hearing their arguments, he may not tell them, I will not hear your case, for it is said, do not be afraid of anybody.

רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר. הֲרֵי שֶׁהָיָה יוֹשֵׁב אֵצֶל הַדַּיָין וְרָאָה זְכוּת לֶעָנֵי וְחוֹבָה לֶעָשִׁיר. מְנַיִין שֶׁלֹּא יִשְׁתּוֹק. שֶׁנֶּאֱמַר לֹא תָגוּרוּ מִפְּנֵי אִישׁ. אַל תַּכְנִיס דְּבָרֶיךָ מִפְּנֵי אִישׁ.

“Rebbi Joshua ben Qorha says, if somebody was sitting next to a judge and saw a benefit for the poor and a detriment for the rich, from where that he should not keep silent? For it is said, do not be afraid of anybody.

וִיהוּ הַדַּיָינִין יוֹדְעִין אֶת מִי הֵן דָּנִין וְלִפְנֵי מִי הֵן דָּנִין. וְיִהְיוּ הָעֵדִים יוֹדְעִין אֶת מִי מֵעִידִין וְלִפְנֵי מִי מֵעִידִין. לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. שֶׁנֶּאֱמַר וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי יי וְאוֹמֵר אֱ‍לֹהִים נִצָּב בַּעֲדַת אֵל. וְכֵן יְהוֹשָׁפָט אוֹמֵר לַשּׁוֹפְטִים רְאוּ מָה אַתֶּם עוֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי לַיי. וְכִי אֶיפְשַׁר לְבָשָׂר וָדָם לָדוּן אֶת בּוֹרְאוֹ. אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. אֲנָא אָמְרִית דִּיהֵא לִרְאוּבֵן ק׳ דֵּינָרִים וּלְשִׁמְעוֹן וְלֹא כְלוּם. וְאַתְּ נוֹטְלָן מִזֶּה וְנוֹתְנָן לָזֶּה. עָלַי לְשַׁלֵּם לוֹ וְלִיפָּרַע מֵאוֹתוֹ הָאִישׁ.

The judges have to know with Whom they judge, and the witnesses have to know before Whom they are testifying: before Him Who commanded and the world came into existence, as it is said, the two people who are quarrelling shall stand before the Eternal, and it is said, the Almighty standsin the assembly of the judges. So Josaphat told the judges, look what you are doing, for you do not judge for man, but for the Eternal. How is it possible for flesh and blood to judge his Creator? But the Holy One, praise to Him, said: I said that Reuben should have 100 denars and Simeon nothing. You take from one and give it to the other. I have to repay it to him, and will Myself be paid by this man.

תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הַדִּין בִּשְׁלֹשָׁה וּפְשָׁרָה בִשְׁנַיִם. יָפֶה כֹחַ הַפְּשָׁרָה מִכֹּחַ הַדִּין. שֶׁשְּׁנַיִם שֶׁדָּנוּ יְכוֹלִין לַחֲזוֹר בָּהֶן וּשְׁנַיִם שֶׁפִּישְּׁרוּ אֵין יְכוֹלִין לַחֲזוֹר בָּהֶן.

It was stated: “Rabban Simeon ben Gamliel says, judgment is passed by three [judges], a compromise is made by two. The compromise is stronger than the judgment in that two [judges] who judged can repeal their judgment but two who negotiated a compromise cannot repeal.

הָאוֹנֵס וְהַמְפַתֶּה כול׳. רִבִּי מָנָא אָמַר. בְּנַעֲרָה מְאוֹרָסָה פְּלִיגֵי. רִבִּי מֵאִיר אוֹמֵר. מַפְסֶדֶת כְּתוּבָּתָהּ בִּשְׁלֹשָׁה וְנִסְקֶלֶת בְּעֶשְׂרִים וּשְׁלֹשָׁה. וַחֲכָמִים אוֹמְרִים. מָקוֹם שֶׁנִּסְקֶלֶת שָׁם מַפְסֶדֶת כְּתוּבָּתָהּ. אֲבָל בְּמוֹצִיא שֵׁם רַע כָּל עַמָּא מוֹדוּ מָקוֹם שֶׁהָעֵדִים נִסְקָלִין שָׁם הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הֵן תַּנִּינָתָהּ פְּלִגָה אַתְּ עֲבִיד פְּלִגֵיהּ. אֶלָּא בְּמוֹצִיא שֵׁם רַע פְּלִיגֵי. רִבִּי מֵאִיר אוֹמֵר. הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע בִּשְׁלֹשָׁה. וְהָעֵדִים נִסְקָלִין בְּעֶשְׂרִים וּשְׁלֹשָׁה. וְרַבָּנִין מָרִין. מָקוֹם שֶׁהָעֵדִים נִסְקָלִין שָׁם הַבַּעַל לוֹקֶה וְנוֹתֵן מֵאָה סֶלַע. אֲבָל בְּנַעֲרָה מְאוֹרָסָה כָּל עַמָּא מוֹדוּ מָקוֹם שֶׁנִּסְקֶלֶת שָׁם מַפְסֶדֶת כְּתוּבָּתָהּ. וַתְיָיא דְּרִבִּי מָנָא כְּרִבִּי זְעִירָא וּדְרִבִּי יוֹסֵי בֵּירִבִּי בּוּן כְּרִבִּי אַבָּהוּ.

“The rapist and the seducer,” etc. Rebbi Mana said, they disagree about the preliminarily married adolescent female. Rebbi Meïr says, she loses her ketubah in a court of three and is stoned in a court of 23; but the Sages say, at the same place which sentences her to be stoned she loses her ketubah. But in the case of the calumniator, everybody agrees that by the court in which the witnesses are stoned, the husband is flogged and pays 100 tetradrachmas. Rebbi Yose ben Rebbi Abun said to him, would they differ where it was not stated? But they differ about the calumniator! Rebbi Meïr says, he is flogged and pays 100 tetradrachmas by the judgment of three and the witnesses are stoned by the judgment of 23; but the rabbis say, by the court in which the witnesses are stoned, the husband is flogged and pays 100 tetradrachmas. But in the case of the preliminarily married adolescent female, everybody agrees that at the same place which sentences her to be stoned she loses her ketubah. It turns out that Rebbi Mana follows Rebbi Ze‘ira and Rebbi Yose ben Rebbi Abun follows Rebbi Abbahu.

רִבִּי אַבָּהוּ שָׁאַל. שׁוֹר הַנִּסְקַל כְּרִבִּי מֵאִיר מָהוּ שֶׂיִּתֵּן הַכֶּסֶף בִּשְׁלֹשָׁה וְיִסָּקֵל בְּעֶשְׂרִים וּשְׁלֹשָׁה. אָמַר לֵיהּ רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שׁוֹר הַנִּסְקַל כּוּלּוֹ מָמוֹן הוּא וּגְזֵירַת הַכָּתוּב הוּא שֶׁיִּיסָּקֵל.

Rebbi Abbahu asked: Following Rebbi Meïr, should an ox which is stoned have to pay damages by a court of three and be stoned by 23? Rebbi Yose ben Rebbi Abun told him, the rules of an ox which is stoned are all about money; it is a decision of the verse that it should be stoned.