ב"ה
Rambam - 3 Chapters a Day
Sanhedrin veha’Onashin haMesurin lahem - Chapter 1, Sanhedrin veha’Onashin haMesurin lahem - Chapter 2, Sanhedrin veha’Onashin haMesurin lahem - Chapter 3
Sanhedrin veha’Onashin haMesurin lahem - Chapter 1
“Open your mouth, judge righteously, and render justice for the poor and indigent” (Proverbs 31:9)פְּתַח פִּיךָ שְׁפָט צֶדֶק, וְדִין עָנִי וְאֶבְיוֹן (משלי לא, ט).
The Book of Judgesסֵפֶר שׁוֹפְטִים
It contains five halachot. They are:הִלְכוֹתָיו חָמֵשׁ, וְזֶהוּ סִדּוּרָן:
The Laws of the Courts and the Penalties Placed under their Jurisdictionהִלְכוֹת סַנְהֶדְּרִין וְהָעֳנָשִׁין הַמְּסוּרִין לָהֶם,
The Laws of Witnessesהִלְכוֹת עֵדוּת,
The Laws of the Rebellious Onesהִלְכוֹת מַמְרִים,
The Laws of Mourningהִלְכוֹת אֵבֶל,
The Laws of Kings and their Warsהִלְכוֹת מְלָכִים וּמִלְחָמוֹתֵיהֶם.
The laws of the courts and the penalties placed under their jurisdictionהִלְכוֹת סַנְהֶדְּרִין וְהָעֳנָשִׁין הַמְּסוּרִין לָהֶם
These laws contain 30 mitzvot: Ten positive commandments and twenty negative commandments. They are:יֵשׁ בִּכְלָלָן שְׁלוֹשִׁים מִצְוֹת: עֶשֶׂר מִצְוֹת עֲשֵׂה, וְעֶשְׂרִים מִצְוֹת לֹא תַעֲשֶׂה; וְזֶה הוּא פְּרָטָן:
1. To appoint judges,(א) לְמַנּוֹת שׁוֹפְטִים;
2. Not to appoint a judge who does not know the proper manner of judgment(ב) שֶׁלֹּא לְמַנּוֹת דַּיָּן שֶׁאֵינוֹ יוֹדֵעַ דֶּרֶךְ הַמִּשְׁפָּט;
3. To follow the majority if there is a difference of opinion among the judges(ג) לִנְטוֹת אַחֲרֵי רַבִּים אִם נֶחְלְקוּ הַשּׁוֹפְטִים;
4. Not to issue a death sentence if there is a majority of only one condemning the defendant; rather, a majority of at least two is necessary,(ד) שֶׁלֹּא לַהֲרֹג אִם רַבּוּ הַמְּחַיְּבִין בְּאִישׁ אֶחָד, עַד שֶׁיִּהְיוּ יָתֵר שְׁנַיִם;
5. For a judge who argued in favor of acquittal in a capital case not to argue for a conviction,(ה) שֶׁלֹּא יְלַמֵּד חוֹבָה מִי שֶׁלִּמֵּד זְכוּת בְּדִינֵי נְפָשׁוֹת;
6. To execute by stoning the condemned to death,(ו) לַהֲרֹג בִּסְקִילָה;
7. To execute by burning the condemned to death,(ז) לַהֲרֹג בִּשְׂרֵפָה;
8. To execute by decapitation,(ח) לַהֲרֹג בְּסַיִף;
9. To execute by strangulation,(ט) לַהֲרֹג בְּחֶנֶק;
10. To hang the corpses of certain sinners who were executed,(י) לִתְלוֹת;
11. To bury the executed person on the day of his execution,(יא) לִקְבֹּר הַנֶּהֱרָג בְּיוֹם הֲרִיגָתוֹ;
12. Not to allow his corpse to remain unburied overnight,(יב) שֶׁלֹּא תָלִין נִבְלָתוֹ;
13. Not to allow a sorcerer to live,(יג) שֶׁלֹּא לְהַחֲיוֹת מְכַשֵּׁף;
14. To punish a sinner with lashes,(יד) לְהַלְקוֹת רָשָׁע;
15. Not to add blows when lashing a sinner,(טו) שֶׁלֹּא יוֹסִיף בְּהַכָּיַת הַלּוֹקֶה;
16. Not to punish a person forced to commit a sin,(טז) שֶׁלֹּא לַעֲנֹשׁ אָנוּס;
17. Not to kill an innocent person based on an apparent conclusion,(יז) שֶׁלֹּא לַהֲרֹג נָקִי בְּאֹמֶד הַדַּעַת;
18. Not to have mercy on a person who killed or injured a colleague,(יח) שֶׁלֹּא לָחוּס עַל הוֹרֵג חֲבֵרוֹ אוֹ חוֹבֵל בּוֹ;
19. Not to have mercy on a poor person in judgment,(יט) שֶׁלֹּא לְרַחֵם עַל הַדַּל בַּדִּין;
20. Not to honor a man of stature in judgment,(כ) שֶׁלֹּא לְהַדֵּר גָּדוֹל בַּדִּין;
21. Not to pervert judgment against a sinner even though he is known to be a transgressor,(כא) שֶׁלֹּא לְהַטּוֹת הַדִּין עַל בַּעַל עֲבֵרוֹת, אַף עַל פִּי שֶׁהוּא חוֹטֵא;
22. Not to act deceitfully in judgment,(כב) שֶׁלֹּא לְעַוֵּת מִשְׁפָּט;
23. Not to pervert the justice due converts or orphans,(כג) שֶׁלֹּא לְהַטּוֹת מִשְׁפַּט גֵּר וְיָתוֹם;
24. To render a righteous judgment,(כד) לִשְׁפֹּט בְּצֶדֶק;
25. For a Judge not to fear rendering a just judgment because of a powerful person,(כה) שֶׁלֹּא לִירֹא בַּדִּין מֵאִישׁ זְרוֹעַ;
26. Not to accept a bribe,(כו) שֶׁלֹּא לִקַּח שֹׁחַד;
27. Not to curse the judges,(כז) שֶׁלֹּא לִשָּׂא שֵׁמַע שָׁוְא;
28. Not to accept a false report,(כח) שֶׁלֹּא לְקַלֵּל הַדַּיָּנִים;
29. Not to curse the nasi,(כט) שֶׁלֹּא לְקַלֵּל הַנָּשִׂיא;
30. Not to curse any other Jew of moral repute.(ל) שֶׁלֹּא לְקַלֵּל אָדָם מִשְּׁאָר בְּנֵי יִשְׂרָאֵל הַכְּשֵׁרִים.
The explanation of these mitzvot is found in the coming chapters.וּבֵאוּר מִצְוֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
1It is a positive Scriptural commandment to appoint judges and enforcement officers in every city and in every region, as Deuteronomy 16:18 states: “Appoint judges and enforcement officers in all your gates.”אמִצְוַת עֲשֵׂה שֶׁל תּוֹרָה לְמַנּוֹת שׁוֹפְטִים וְשׁוֹטְרִים בְּכָל מְדִינָה וּמְדִינָה וּבְכָל פֶּלֶךְ וּפֶלֶךְ, שֶׁנֶּאֱמַר "שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ" (דברים טז, יח).
The term “Judges” refers to magistrates who are continually present in court, before whom the litigants appear. “Enforcement officers” refers to those equipped with a billet and a lash who stand before the judges and patrol the market places and the streets to inspect the stores and to regulate the prices and the measures. They inflict corporal punishment on all offenders. Their deeds are controlled entirely by the judges.שׁוֹפְטִים - אֵלּוּ הַדַּיָּנִים הַקְּבוּעִין בְּבֵית דִּין, וּבַעֲלֵי דִּינִין בָּאִים לִפְנֵיהֶם. הַשּׁוֹטְרִים - אֵלּוּ בַּעֲלֵי מַקֵּל וּרְצוּעָה, וְהֵם הָעוֹמְדִים לִפְנֵי הַדַּיָּנִין הַמְּסַבְּבִין בַּשְּׁוָקִים וּבָרְחוֹבוֹת וְעַל הַחֲנוּיּוֹת לְתַקֵּן הַשְּׁעָרִים וְהַמִּדּוֹת וּלְהַכּוֹת כָּל מְעַוֵּת; וְכָל מַעֲשֵׂיהֶם עַל פִּי הַדַּיָּנִים.
Whenever a person is seen perpetrating injustice, they should bring him to the court, where he will be judged according to his wickedness.וְכָל שֶׁיִּרְאוּ בּוֹ עֶרְוַת דָּבָר - מְבִיאִין אוֹתוֹ לְבֵית דִּין, וְדָנִין אוֹתוֹ כְּפִי רִשְׁעוֹ.
2We are obligated to appoint courts in every region and in every city only in Eretz Yisrael. In the diaspora, by contrast, we are not obligated to appoint courts in every region. This is derived from the continuation of the above verse: “Appoint... in all your gates which God your Lord is giving you for your tribes.”באֵין אָנוּ חַיָּבִין לְהַעֲמִיד בָּתֵּי דִּינִין בְּכָל פֶּלֶךְ וּפֶלֶךְ וּבְכָל עִיר וְעִיר, אֶלָא בְּאֶרֶץ יִשְׂרָאֵל בִּלְבַד; אֲבָל בְּחוּצָה לָאָרֶץ, אֵינָן חַיָּבִין לְהַעֲמִיד בֵּית דִּין בְּכָל פֶּלֶךְ וּפֶלֶךְ, שֶׁנֶּאֱמַר "תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ אֲשֶׁר ה' אֱלֹהֶיךָ נֹתֵן לְךָ" (דברים טז, יח).
3How many established courts should there be among the Jewish people and how many judges should there be in each court? First, a supreme court is established in the Temple. This is called the Great Sanhedrin. It was composed of 71 judges. This is derived from Numbers 11:16 which states: “Gather for Me seventy men from the elders of Israel.” And Moses presided over them, as the verse continues: “And they shall stand there with you.” Thus there are 71.גכַּמָּה בָּתֵּי דִּינִין קְבוּעִין יִהְיוּ בְּיִשְׂרָאֵל? וְכַמָּה יִהְיֶה מִנְיָנָם? קוֹבְעִין בַּתְּחִלָּה בֵּית דִּין הַגָּדוֹל בַּמִּקְדָּשׁ, וְהוּא הַנִּקְרָא סַנְהֶדְּרֵי גְּדוֹלָה. וּמִנְיָנָם אֶחָד וְשִׁבְעִים, שֶׁנֶּאֱמַר "אֶסְפָה לִּי שִׁבְעִים אִישׁ מִזִּקְנֵי יִשְׂרָאֵל" (במדבר יא, טז) וּמֹשֶׁה עַל גַּבֵּיהֶן שֶׁנֶּאֱמַר "וְהִתְיַצְּבוּ שָׁם עִמָּךְ" (שם) - הֲרֵי שִׁבְעִים וְאֶחָד.
The one who possesses the most knowledge is placed at their head. He acts as the Rosh Yeshivah,1 and he is called the nasi2 by the Sages in all sources. He assumes the position of Moses our teacher. The greatest among the remaining 70 is appointed as an assistant to the head. He sits at his right and is called av beit din.3 The remaining judges of the 70 sit before them and are seated according to their age and according to their stature.4 Whoever possesses greater wisdom than his colleague is seated closer than his colleagues to the nasi on his left. The members of the Sanhedrin sit in a semi-circle so that the nasi and the av beit din can see all of them.הַגָּדוֹל בְּחָכְמָה שֶׁבְּכֻלָּן - מוֹשִׁיבִין אוֹתוֹ רֹאשׁ עֲלֵיהֶן, וְהוּא רֹאשׁ הַיְּשִׁיבָה. וְהוּא שֶׁקּוֹרִין אוֹתוֹ חֲכָמִים 'נָשִׂיא' בְּכָל מָקוֹם, וְהוּא הָעוֹמֵד תַּחַת מֹשֶׁה רַבֵּנוּ. וּמוֹשִׁיבִין הַגָּדוֹל שֶׁבַּשִּׁבְעִים מִשְׁנֶה לָרֹאשׁ, וְיוֹשֵׁב מִיְּמִינוֹ. וְהוּא הַנִּקְרָא 'אָב בֵּית דִּין'. וּשְׁאָר הַשִּׁבְעִים יוֹשְׁבִין לִפְנֵי שְׁנֵיהֶם, כְּפִי שְׁנֵיהֶם וּכְּפִי מַעֲלָתָם. כָּל הַגָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה, יִהְיֶה קָרוֹב לַנָּשִׂיא מִשְּׂמֹאלוֹ יוֹתֵר מֵחֲבֵרוֹ. וְהֵם יוֹשְׁבִין בִּכְמוֹ חֲצִי גֹּרֶן בְּעִגּוּל, כְּדֵי שֶׁיִּהְיֶה הַנָּשִׂיא עִם אָב בֵּית דִּין רוֹאִין אֶת כֻּלָּן.
In addition, two courts of 23 judges each are appointed. One holds sessions at the entrance to the Temple courtyard, and the other at the entrance to the Temple Mount.וְעוֹד מַעֲמִידִין שְׁנֵי בָּתֵּי דִּינִין שֶׁל שְׁלוֹשָׁה וְעֶשְׂרִים, שְׁלוֹשָׁה וְעֶשְׂרִים - אֶחָד עַל פֶּתַח הָעֲזָרָה, וְאֶחָד עַל פֶּתַח הַר הַבַּיִת.
In addition, we appoint a minor Sanhedrin in every city in Israel in which there are 120 or more adult males. They hold court at the entrance to the city, as implied by Amos 5:15: “And you shall establish judgment in your gates.”וּמַעֲמִידִין בְּכָל עִיר וְעִיר מִיִּשְׂרָאֵל שֶׁיֵּשׁ בָּהּ מֵאָה וְעֶשְׂרִים אוֹ יוֹתֵר, סַנְהֶדְּרֵי קְטַנָּה. וְיוֹשֶׁבֶת בְּשַׁעַר הָעִיר, שֶׁנֶּאֱמַר "וְהַצִּיגוּ בַשַּׁעַר מִשְׁפָּט" (עמוס ה, טו).
How many judges should be in such a court? 23. The one who possesses the greatest wisdom is the chief justice and the remainder sit in a semi-circle so that the chief justice can see all of them.וְכַמָּה יִהְיֶה מִנְיָנָהּ? עֶשְׂרִים וְשְׁלוֹשָׁה דַּיָּנִים. וְהַגָּדוֹל בְּחָכְמָה שֶׁבְּכֻלָּן, רֹאשׁ עֲלֵיהֶן. וְהַשְּׁאָר יוֹשְׁבִין בְּעִגּוּל כְּמוֹ חֲצִי גֹּרֶן, כְּדֵי שֶׁיִּהְיֶה הָרֹאשׁ רוֹאֶה אֶת כֻּלָּן.
4In a city where there are less than 120 adult males, we appoint a court of three judges. For a court should never be less than three. In that way, there will be a majority and a minority if there is a difference of opinion in any particular judgment.דעִיר שֶׁאֵין בָּהּ מֵאָה וְעֶשְׂרִים, מַעֲמִידִין בָּהּ שְׁלוֹשָׁה דַּיָּנִין. שֶׁאֵין בֵּית דִּין פָּחוֹת מִשְּׁלוֹשָׁה, כְּדֵי שֶׁיִּהְיֶה בָּהֶן רֹב וּמִעוּט, אִם הָיְתָה בֵּינֵיהֶן מַחֲלֹקֶת בְּדִין מִן הַדִּינִין.
5When a city does not possess two sages of great knowledge - one fit to teach and issue rulings with regard to the entire Torah and one who knows how to listen diligently and knows how to raise questions and arrive at solutions - a court should not be appointed for it even though thousands of Jews live there.הכָּל עִיר שֶׁאֵין בָּהּ שְׁנֵי חֲכָמִים גְּדוֹלִים, אֶחָד רָאוּי לְלַמֵּד וּלְהוֹרוֹת בְּכָל הַתּוֹרָה כֻּלָּהּ, וְאֶחָד יוֹדֵעַ לִשְׁמֹעַ וְיוֹדֵעַ לִשְׁאֹל וּלְהָשִׁיב - אֵין מוֹשִׁיבִין בָּהּ סַנְהֶדְּרִין, אַף עַל פִּי שֶׁיֵּשׁ בָּהּ אֲלָפִים מִיִּשְׂרָאֵל.
6When a court has two judges of this caliber: one capable of listening with regard to the entire Torah, and one capable of expounding, it is a valid court. If there are three, it is of intermediate esteem. If the court possess four judges who can expound upon the entire Torah, it is a wise court.וסַנְהֶדְּרִין שֶׁיֵּשׁ בָּהּ שְׁנַיִם אֵלּוּ, אֶחָד רָאוּי לִשְׁמֹעַ וְאֶחָד רָאוּי לְדַבֵּר - הֲרֵי זוֹ סַנְהֶדְּרִין. הָיוּ בָּהּ שְׁלוֹשָׁה, הֲרֵי זוֹ בֵּינוֹנִית; הָיוּ בָּהּ אַרְבָּעָה יוֹדְעִים לְדַבֵּר, הֲרֵי זוֹ סַנְהֶדְּרֵי חֲכָמָה.
7We seat three rows of Torah scholars before every minor Sanhedrin. In each row, there are 23 men. The first row is seated next to the Sanhedrin, the second row below it, and the third row below it. In each row, the scholars are seated in the order of their level of wisdom.זכָּל סַנְהֶדְּרֵי קְטַנָּה - מוֹשִׁיבִין לִפְנֵיהֶן שָׁלוֹשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים, בְּכָל שׁוּרָה וְשׁוּרָה עֶשְׂרִים וְשְׁלוֹשָׁה אִישׁ. שׁוּרָה רִאשׁוֹנָה קְרוֹבָה לַסַּנְהֶדְּרִין, וְשׁוּרָה שְׁנִיָּה לְמַטָּה הֵימֶּנָּה, וּשְׁלִישִׁית לְמַטָּה הֵימֶּנָּה. וְכָל שׁוּרָה וְשׁוּרָה, יוֹשְׁבִין בָּהּ לְפִי מַעֲלָתָן בַּחָכְמָה.
8If there is a difference of opinion among the judges and it is necessary to grant semichah to one student to add to the number, the scholar of the greatest stature from the first row is granted semichah. The first scholar in the second row advances and sits in the first row to make up for the deficiency, and the first scholar in the third row advances and sits in the second row to make up for the deficiency. One of the remaining people is chosen and is seated in the third row. Similarly, if they must grant semichah to a second or third judge, they follow this pattern.חאִם נֶחְלְקוּ הַסַּנְהֶדְּרִין, וְצָרְכוּ לִסְמֹךְ אֶחָד לְהוֹסִיף עַל מִנְיָנָן - סוֹמְכִין מִן הָרִאשׁוֹנָה גָּדוֹל שֶׁבָּהּ. וְהָרִאשׁוֹן שֶׁבַּשּׁוּרָה שְׁנִיָּה בָּא וְיוֹשֵׁב בְּסוֹף שׁוּרָה הָרִאשׁוֹנָה כְּדֵי לְמַלֹּאות חֶסְרוֹנָהּ, וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁית בָּא וְיוֹשֵׁב בְּסוֹף שׁוּרָה שְׁנִיָּה; וּבוֹרְרִין לָהֶן אֶחָד מִשְּׁאָר הַקָּהָל, וּמוֹשִׁיבִין אוֹתוֹ בְּסוֹף הַשּׁוּרָה הַשְּׁלִישִׁית. וְכֵן אִם צָרְכוּ לִסְמֹךְ שֵׁנִי אוֹ שְׁלִישִׁי, עַל הַסֵּדֶר הַזֶּה הֵם עוֹשִׂין.
9Whenever a Sanhedrin functions, two legal scribes should stand before them: one at the right and one at the left. One writes the arguments of those who seek to hold the defendant liable, and the other writes the arguments of those who seek to exonerate him.טכָּל מָקוֹם שֶׁיֵּשׁ בּוֹ סַנְהֶדְּרִין - יִהְיוּ שָׁם שְׁנֵי סוֹפְרֵי דַּיָּנִין עוֹמְדִין לִפְנֵיהֶם, אֶחָד מִן הַיָּמִין וְאֶחָד מִן הַשְּׂמֹאל; אֶחָד כּוֹתֵב דִּבְרֵי הַמְּזַכִּין, וְאֶחָד כּוֹתֵב דִּבְרֵי הַמְּחַיְּבִין.
10Why is a Sanhedrin appointed only in a city with a population of 120? So that there will be a Sanhedrin of 23 judges, three rows of 23 students each, ten sitters in the synagogue,5 two scribes, two court officers, two litigants, two witnesses, two witnesses who seek to invalidate the testimony of the witnesses,6 two witnesses who seek to invalidate the testimony of the second pair of witnesses and restore the validity of the first, two charity collectors, and a third to distribute these collections, a doctor who is a bloodletter, a scribe, and a teacher for young children. This reaches a total of 120.יוְלָמָּה אֵין מַעֲמִידִין סַנְהֶדְּרִין אֶלָא בְּעִיר שֶׁיֵּשׁ בָּהּ מֵאָה וְעֶשְׂרִים? כְּדֵי שֶׁיִּהְיוּ מֵהֶן סַנְהֶדְּרִין שֶׁל עֶשְׂרִים וּשְׁלוֹשָׁה, וְשָׁלוֹשׁ שׁוּרוֹת שֶׁל עֶשְׂרִים וּשְׁלוֹשָׁה, וַעֲשָׂרָה בַּטְלָנִין שֶׁל בֵית הַכְּנֶסֶת, וּשְׁנֵי סוֹפְרִים, וּשְׁנֵי חַזָּנִים, וּשְׁנֵי בַּעֲלֵי דִּינִין, וּשְׁנֵי עֵדִים, וּשְׁנֵי זוֹמְמִין, וּשְׁנֵי זוֹמְמֵי זוֹמְמִין, וּשְׁנֵי גַּבָּאֵי צְדָקָה, וְעוֹד אֶחָד כְּדֵי שֶׁיִּהְיוּ שְׁלוֹשָׁה לְחַלֵּק הַצְּדָקָה, וְרוֹפֵא אֻמָּן, וְלַבְלָר, וּמְלַמֵּד תִּינוֹקוֹת - הֲרֵי מֵאָה וְעֶשְׂרִים.
Sanhedrin veha’Onashin haMesurin lahem - Chapter 2
1We appoint to a Sanhedrin - both to the Supreme Sanhedrin and to a minor Sanhedrin - only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential.אאֵין מַעֲמִידִין בְּסַּנְהֶדְּרִין, בֵּין בַּגְּדוֹלָה בֵּין בַּקְּטַנָּה - אֶלָא אֲנָשִׁים חֲכָמִים וּנְבוֹנִים, מֻפְלָאִין בְּחָכְמַת הַתּוֹרָה, בַּעֲלֵי דֵּעָה מְרֻבָּה.
They should also have some knowledge concerning other intellectual disciplines,1 e.g., medicine, mathematics, the fixation of the calendar, astronomy, astrology, and also the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry, so that they will know how to judge them.וְיוֹדְעִין קְצָת מִשְּׁאָר חָכְמוֹת, כְּגוֹן רְפוּאוֹת, וְחֶשְׁבּוֹן תְּקוּפוֹת וּמַזָּלוֹת, וְאִצְטַגְנִינוּת, וְדַרְכֵי הַמְּעוֹנְנִים וְהַקּוֹסְמִים וְהַמְּכַשְּׁפִים וְהַבְלֵי עֲבוֹדָה זָרָה וְכַיּוֹצֵא בְּאֵלּוּ, כְּדֵי שֶׁיִּהְיוּ יוֹדְעִין לָדוּן אוֹתָם.
We appoint to the Sanhedrin only priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood. This is derived from Number 11:16: “And they shall stand there with you.” Implied is that they should resemble you, Moses in wisdom, the fear of heaven, and in lineage.וְאֵין מַעֲמִידִין בַּסַּנְהֶדְּרִין אֶלָא כּוֹהֲנִים וּלְוִיִּים וְיִשְׂרְאֵלִיּים מְיֻחָסִים, הָרְאוּיִין לְהַשִּׂיא לַכְּהֻנָּה, שֶׁנֶּאֱמַר "וְהִתְיַצְּבוּ שָׁם עִמָּךְ" (במדבר יא, טז) - בְּדוֹמִין לְךָ בְּחָכְמָה וּבְיִרְאָה וּבְיֵחוּס.
2It is a mitzvah for there to be priests and Levites in the Supreme Sanhedrin, as Deuteronomy 17:9 states: “And you shall come to the priests and to the Levites. If appropriate ones are not found, it is permissible for all the judges to be Israelites.בוּמִצְוָה לִהְיוֹת בְּסַנְהֶדְּרִין גְּדוֹלָה כּוֹהֲנִים וּלְוִיִּים, שֶׁנֶּאֱמַר "וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם" (דברים יז, ט); וְאִם לֹא מָצְאוּ - אַפִלּוּ כֻּלָּם יִשְׂרָאֵלִים, הֲרֵי זֶה מֻתָּר.
3We should not appoint to a Sanhedrin a man of very old age or one who does not possess male physical attributes, for they possess the trait of cruelty, nor a man who is childless, so that the judges should be merciful.גאֵין מַעֲמִידִין בְּכָל סַנְהֶדְּרִין לֹא זָקֵן מֻפְלָג בַּשָּׁנִים וְלֹא סָרִיס, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן אַכְזָרִיּוּת, וְלֹא מִי שֶׁאֵין לוֹ בָּנִים, כְּדֵי שֶׁיְּהֵא רַחְמָן.
4A king of Israel may not be included in the Sanhedrin, for we are forbidden to disagree with him and repudiate his words. The High Priest, by contrast, may be included in the Sanhedrin if his knowledge makes him fitting.דוְאֵין מוֹשִׁיבִין מֶלֶךְ יִשְׂרָאֵל בְּסַנְהֶדְּרִין, שֶׁאָסוּר לַחֲלֹק עָלָיו וְלַמְרוֹת אֶת דְּבָרוֹ. אֲבָל מוֹשִׁיבִין כּוֹהֵן גָּדוֹל, אִם הָיָה רָאוּי בְּחָכְמָה.
5Although the kings of the House of David may not be included in the Sanhedrin, they may sit in judgment over the people. Conversely, they may be called to judgment if a person has a complaint against them.המַלְכֵי בֵּית דָּוִד, אַף עַל פִּי שֶׁאֵין מוֹשִׁיבִין אוֹתָם בְּסַנְהֶדְּרִין - דָּנִין הֵם אֶת הָעָם, וְדָנִין אוֹתָם אִם יֵשׁ עֲלֵיהֶן דִּין.
The Kings of Israel, by contrast, may not serve as judges, nor may they be called to judgment. The rationale is that they do not humble themselves before the words of the Torah,2 and letting them serve as a judge or issuing a judgment against them may lead to disaster.אֲבָל מַלְכֵי יִשְׂרָאֵל - אֵין דָּנִין וְאֵין דָּנִין אוֹתָם; לְפִי שְׁאֵינָן נִכְנָעִין לְדִבְרֵי תּוֹרָה, שֶׁמָּא תָּבוֹא מֵהֶן תַּקְלָה.
6Just as the judges of a court must be on the highest level of righteousness; so, too, must they be unsullied by any physical blemishes.וכְּשֵׁם שֶׁבֵּית דִּין מְנֻקִּין בְּצֶדֶק, כָּךְ צְרִיכִין לִהְיוֹת מְנֻקִּין מִכָּל מוּמֵי הַגּוּף.
An effort should be made that they all be white-haired, of impressive height, and of dignified appearance,3 men who understand whispered matters,4 who understand many different Ianguages so that the Sanhedrin will not need to hear testimony from an interpreter.וְצָרִיךְ לְהִשְׁתַּדֵּל וְלִבְדֹּק וּלְחַפֵּשׂ שֶׁיִּהְיוּ כֻּלָּן בַּעֲלֵי שֵׂיבָה, בַּעֲלֵי קוֹמָה, בַּעֲלֵי מַרְאֶה, נְבוֹנֵי לַחַשׁ, וְשֶׁיִּהְיוּ יוֹדְעִין בְּרֹב הַלְּשׁוֹנוֹת כְּדֵי שֶׁלֹּא תִהְיֶה סַנְהֶדְּרִין שׁוֹמַעַת מִפִּי הַתֻּרְגְּמָן.
7We are not particular to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation. All of these qualities are mentioned explicitly in the Torah.זבֵּית דִּין שֶׁל שְׁלוֹשָׁה, אַף עַל פִּי שֶׁאֵין מְדַקְדְּקִין בָּהֶן בְּכָל אֵלּוּ הַדְּבָרִים, צָרִיךְ שֶׁיִּהְיֶה בְּכָל אֶחָד מֵהֶן שִׁבְעָה דְּבָרִים, וְאֵלּוּ הֵן: חָכְמָה, וַעֲנָוָה וְיִרְאָה, וְשִׂנְאַת מָמוֹן, וְאַהֲבַת הָאֱמֶת, וְאַהֲבַת הַבְּרִיּוֹת לָהֶן, וּבַעֲלֵי שֵׁם טוֹב. וְכָל אֵלּוּ הַדְּבָרִים מְפֹרָשִׁין הֵן בַּתּוֹרָה.
When relating Moses’ statements concerning the appointment of judges, Deuteronomy 1:13 mentions: “Men of wisdom and understanding.” This refers to wisdom. The verse continues: “Beloved by your tribes.” This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently.הֲרֵי הוּא אוֹמֵר "אֲנָשִׁים חֲכָמִים וּנְבֹנִים" (דברים א, יג) - הֲרֵי בַּעֲלֵי חָכְמָה אָמוּר. "וִידֻעִים לְשִׁבְטֵיכֶם" (שם) - אֵלּוּ שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה מֵהֶם; וּבְמַה יִהְיוּ אֲהוּבִים לַבְּרִיּוֹת, בִּזְמַן שֶׁיִּהְיוּ בַּעֲלֵי עַיִן טוֹבָה, וְנֶפֶשׁ שְׁפֵלָה, וְחֶבְרָתָן טוֹבָה, וּמַשָּׂאָן וְדִבּוּרָן בְּנַחַת עִם הַבְּרִיּוֹת.
When relating Jethro’s advice to Moses to appoint judges, Exodus 18:21 speaks of “men of power.” This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves and who overcome their evil inclination until they possess no unfavorable qualities and no trace of an unpleasant reputation; even during their early manhood, they were spoken of highly.5 The phrase “men of power” also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: “And Moses arose and delivered them.”6 Just as we see that Moses was humble; so, too, every judge should be humble.וּלְהַלָּן הוּא אוֹמֵר "אַנְשֵׁי חַיִל" (שמות יח, כא; שמות יח, כה) - אֵלּוּ שֶׁהֵן גִּבּוֹרִים בַּמִצְוֹת וּמְדַקְדְּקִים עַל עַצְמָן וְכוֹבְשִׁין אֶת יִצְרָן, עַד שֶׁלֹּא יִהְיֶה לָהֶן שׁוּם גְּנַאי וְלֹא שֵׁם רָע, וְיִהְיֶה פִּרְקָן נָאֶה. וּבִכְלַל "אַנְשֵׁי חַיִל" - שֶׁיִּהְיֶה לָהֶן לֵב אַמִּיץ לְהַצִּיל עָשׁוּק מִיַּד גּוֹזֵל, כְּעִנְיַן שֶׁנֶּאֱמַר "וַיָּקָם מֹשֶׁה וַיּוֹשִׁעָן" (שמות ב, יז). וּמַה מֹשֶׁה רַבֵּנוּ "עָנָו" (במדבר יב, ג), אַף כָּל דַּיָּן צָרִיךְ לִהְיוֹת עָנָו.
Exodus 18:21 continues: “God-fearing” - the intent is obvious. It mentions: “men who hate profit,” i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want. The verse continues: “men of truth,” i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness."יִרְאֵי אֱלֹהִים" (שמות יח, כא) - כְּמַשְׁמָעוֹ. "שֹׂנְאֵי בָצַע" (שם) - אַפִלּוּ מָמוֹן שֶׁלָּהֶם אֵינָן נִבְהָלִין עָלָיו, וְלֹא רוֹדְפִין לְקַבֵּץ הַמָּמוֹן. שֶׁכָּל מִי שֶׁהוּא "נִבְהָל לַהוֹן... חֶסֶר יְבֹאֶנּוּ" (משלי כח, כב). "אַנְשֵׁי אֱמֶת" (שמות יח, כא) - שֶׁיִּהְיוּ רוֹדְפִין אַחַר הַצֶּדֶק מֵחֲמַת עַצְמָן בְּדַעְתָּן, אוֹהֲבִין אֶת הָאֱמֶת וְשׂוֹנְאִין אֶת הֶחָמָס, וּבוֹרְחִין מִכָּל מִינֵי הָעָוֶל.
8Our Sages relate: From the Supreme Sanhedrin, they would send emissaries throughout the entire land of Israel to seek out Judges. Whenever they found a person who was wise, sin-fearing, humble, modest, with a good reputation, and beloved by people at large, they have him appointed as a judge in his own city. From there, they promote him to the court which holds sessions at the entrance to the Temple Mount. From there, he is promoted to the court which holds sessions at the entrance to the Temple Courtyard, and from there, to the Supreme Sanhedrin.חאָמְרוּ חֲכָמִים, שֶׁמִּבֵּית דִּין הַגָּדוֹל הָיוּ שׁוֹלְחִין בְּכָל אֶרֶץ יִשְׂרָאֵל, וּבוֹדְקִין. כָּל מִי שֶׁמְּצָאוּהוּ חָכָם, וִירֵא חֵטְא, עָנָו, וְשָׁפוּי, וּפִרְקוֹ נָאֶה, וְרוּחַ הַבְּרִיּוֹת נוֹחָה הֵמֶּנּוּ - עוֹשִׂין אוֹתוֹ דַּיָּן בְּעִירוֹ. וּמִשָּׁם מַעֲלִין אוֹתוֹ לְפֶתַח הַר הַבַּיִת, וּמִשָּׁם מַעֲלִין אוֹתוֹ לְפֶתַח הָעֲזָרָה, וּמִשָּׁם מַעֲלִין אוֹתוֹ לְבֵית דִּין הַגָּדוֹל.
9When one of the judges of a court of three is a convert, the court is disqualified. His mother must be a native-born Jewess. If, by contrast, one of the judges is a mamzer,7 even if all three of them are mamzerim, they are acceptable to pass judgment. Similarly, if all of the members of a court of three were blind in one eye, it is acceptable. This does not apply with regard to a Sanhedrin. If, however, a judge is blind in both eyes, he is unacceptable to serve on any court.טבֵּית דִּין שֶׁל שְׁלוֹשָׁה שֶׁהָיָה אֶחָד מֵהֶן גֵּר - הֲרֵי זֶה פָּסוּל, עַד שֶׁתִּהְיֶה אִמּוֹ מִיִּשְׂרָאֵל. הָיָה אֶחָד מֵהֶן מַמְזֵר - אַפִלּוּ שְׁלָשְׁתָּן מַמְזֵרִים, הֲרֵי אֵלּוּ כְּשֵׁרִין לָדוּן. וְכֵן אִם הָיָה כָּל אֶחָד מֵהֶן סוּמָא בְּאַחַת מֵעֵינָיו - כָּשֵׁר, מַה שֶׁאֵין כֵּן בְּסַּנְהֶדְּרִין. אֲבָל הַסוּמָא בִּשְׁתֵּי עֵינָיו, פָּסוּל לַכֹּל.
10Although a court requires no less than three judges, it is permissible for one judge to adjudicate a case according to Scriptural Law, as Leviticus 19:15 states: “Judge8 your fellow countryman with righteousness.” According to Rabbinic Law, however, there should be three judges. When two judges adjudicate a case, their ruling is not binding.יאַף עַל פִּי שֶׁאֵין בֵּית דִּין פָּחוֹת מִשְּׁלוֹשָׁה - מֻתָּר לְאֶחָד לָדוּן מִן הַתּוֹרָה, שֶׁנֶּאֱמַר "בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ" (ויקרא יט, טו). וּמִדִּבְרֵי סוֹפְרִים, עַד שֶׁיִּהְיוּ שְׁלוֹשָׁה; וּשְׁנַיִם שֶׁדָּנוּ, אֵין דִּינֵיהֶן דִּין.
11When a judge is an expert9 and he is known by many to possess such knowledge or if he was granted permission by the court, he may adjudicate a case alone. Nevertheless, he is not considered as a court.10יאאֶחָד שֶׁהָיָה מֻמְחֶה לָרַבִּים, אוֹ שֶׁנָטַל רְשׁוּת מִבֵּית דִּין - הֲרֵי זֶה מֻתָּר לוֹ לָדוּן יְחִידִי, אֲבָל אֵינוֹ חָשׁוּב בֵּית דִּין.
Even though it is permitted for such a person to issue judgments alone, it is a mitzvah from the Sages for him to have others sit in judgment with him, for our Sages said: “Do not act as a judge alone, for there is only One who judges alone.”11וְאַף עַל פִּי שֶׁהוּא מֻתָּר, מִצְוַת חֲכָמִים הִיא שֶׁיּוֹשִׁיב עִמּוֹ אֲחֵרִים. אָמְרוּ חֲכָמִים: אַל תְּהִי דָּן יְחִידִי - שֶׁאֵין דָּן יְחִידִי אֶלָא אֶחָד.
12A person may execute judgment himself if he has the power to do so.12 If he acts according to the dictates of our faith and according to law, he is not obligated to take the trouble to come to the court. This applies even if he would not suffer any financial loss if he would delay and bring the matter to the court.יביֵשׁ לָאָדָם לַעֲשׂוֹת דִּין לְעַצְמוֹ, אִם יֵשׁ בְּיָדוֹ כּוֹחַ. הוֹאִיל וְכַדָּת וְכַהֲלָכָה הוּא עוֹשֶׂה, אֵינוֹ חַיָּב לִטְרֹחַ וּלְהָבִיא לְבֵית דִּין, אַף עַל פִּי שֶׁלֹּא הָיָה שָׁם הֶפְסֵד בִּנְכָסָיו אִלּוּ נִתְאַחֵר וּבָא לְבֵית דִּין.
Consequently, should the other litigant lodge a complaint against him and bring him to court, if the court investigates and discovers that he acted according to law, i.e., the decision which he arrived at was true, we do not abrogate his decision.13לְפִיכָךְ אִם קָבַל עָלָיו בַּעַל דִּינוֹ וְהֵבִיאוֹ לְבֵית דִּין, וְדָרְשׁוּ וּמָצְאוּ שֶׁעָשָׂה כַּהֲלָכָה, וְדִין אֱמֶת דָּן לְעַצְמוֹ - אֵין סוֹתְרִין אֶת דִּינוֹ.
13Although a court of three is considered as a complete entity, whenever there are more judges, it is praiseworthy. It is preferable to make a decision with 11 judges than with ten. All the judges who sit in court must be Torah scholars and of appropriate character.יגאַף עַל פִּי שֶׁבֵּית דִּין שֶׁל שְׁלוֹשָׁה, בֵּית דִּין שָׁלֵם הוּא, כָּל זְמַן שֶׁהֵן רַבִּים, הֲרֵי זֶה מְשֻׁבָּח. וּמוּטָב שֶׁיֵּחָתֵךְ הַדִּין בְּאַחַד עָשָׂר, יוֹתֵר מֵעֲשָׂרָה. וּצְרִיכִין שֶׁיִּהְיוּ הַיּוֹשְׁבִים כֻּלָּם שָׁם בְּבֵית דִּין תַּלְמִידֵי חֲכָמִים וּרְאוּיִין.
14It is forbidden for a wise man to sit in judgment until he knows with whom he will be sitting.14 This restraint is observed lest he be coupled with men who are unsuitable. Thus he will be part of “a band of traitors,” and not part of a court.ידוְאָסוּר לְאָדָם חָכָם שֶׁיֵּשֵׁב בַּדִּין, עַד שֶׁיֵּדַע עִם מִי יֵשֵׁב; שֶׁמָּא יִצְטָרֵף עִם אֲנָשִׁים שְׁאֵינָן הֲגוּנִים, וְנִמְצָא בִּכְלַל קֶשֶׁר בּוֹגְדִים, לֹא בִּכְלַל בֵּית דִּין.
Sanhedrin veha’Onashin haMesurin lahem - Chapter 3
1Until when should the judges hold session? A minor Sanhedrin and a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice1 until the offering of the afternoon sacrifice.2 On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.אעַד אֵימָתַי יוֹשְׁבִין הַדַּיָּנִין בַּדִּין? סַנְהֶדְּרֵי קְטַנָּה וּבֵית דִּין שֶׁל שְׁלוֹשָׁה - יוֹשְׁבִין מֵאַחַר תְּפִלַּת הַשַּׁחַר עַד סוֹף שֵׁשׁ שָׁעוֹת בַּיּוֹם. אֲבָל בֵּית דִּין הַגָּדוֹל הָיוּ יוֹשְׁבִין מִתָּמִיד שֶׁל שַּׁחַר עַד תָּמִיד שֶׁל בֵין הָעַרְבַּיִם. וּבְשַׁבָּתוֹת וְיָמִים טוֹבִים הָיוּ יוֹשְׁבִין בְּבֵית הַמִּדְרָשׁ שֶׁבְּהַר הַבַּיִת.
2The High Court of 71 judges was not required to sit all together in their place in the Temple.3 Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return. The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.באֵין בֵּית דִּין שֶׁל שִׁבְעִים וְאֶחָד, צְרִיכִין שֶׁיִּהְיוּ כֻּלָּן יוֹשְׁבִין כְּאֶחָד בִּמְקוֹמָן שֶׁבַּמִּקְדָּשׁ; אֶלָא בְּעֵת שֶׁיִּהְיוּ צְרִיכִין לְהִתְקַבֵּץ, מִתְקַבְּצִין כֻּלָּן, וּבִשְׁאָר הָעִתּוֹת, כָּל מִי שֶׁיִּהְיֶה לוֹ עֵסֶק יֵצֵא לַעֲשׂוֹת חֶפְצוֹ וְחוֹזֵר. וְהוּא שֶׁלֹּא יִפְחֲתוּ מֵעֶשְׂרִים וּשְׁלוֹשָׁה יוֹשְׁבִין תָּמִיד כָּל זְמַן יְשִׁיבָתָן. הֻצְרַךְ אֶחָד מֵהֶן לָצֵאת, הֲרֵי זֶה מִסְתַּכֵּל בַּחֲבֵרָיו הַנִּשְׁאָרִים: אִם יִשָּׁאֵר שָׁם עֶשְׂרִים וּשְׁלוֹשָׁה, יֵצֵא; וְאִם לָאו, לֹא יֵצֵא עַד שֶׁיָּבוֹא אַחֵר.
3A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: “Every dispute and every blemish,” an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day;4 so, too, disputes should be adjudicated only during the day.גאֵין מַתְחִילִין אֶת הַדִּינִין בַּלַּיְלָה. מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁהַדִּינִין כַּנְּגָעִים, שֶׁנֶּאֱמַר "כָּל רִיב וְכָל נָגַע" (דברים כא, ה) - מַה רְאִיַּת נְגָעִים בַּיּוֹם, אַף הַדִּינִין בַּיּוֹם.
4Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night.דוְכֵן אֵין מְקַבְּלִין עֵדוּת וְאֵין מְקַיְּמִין שְׁטָרוֹת בַּלַּיְלָה.
With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.וּבְדִינֵי מָמוֹנוֹת - אִם הִתְחִילוּ בַּיּוֹם, מֻתָּר לִגְמֹר הַדִּין בַּלַּיְלָה.
5The division of an inheritance resembles a judgment,5 for with regard to them, Numbers 35:29 states: “For the statutes of judgment.” Therefore inheritances are not divided at night.ההַנְּחָלוֹת כַּדִּינִין, שֶׁנֶּאֱמַר בָּהֶן "לְחֻקַּת מִשְׁפָּט" (במדבר כז, יא). לְפִיכָךְ אֵין מַפִּילִין נְחָלוֹת בַּלַּיְלָה.
6When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate.ושְׁנַיִם שֶׁנִּכְנְסוּ לְבַקֵּר אֶת הַחוֹלֶה, וְצִוָּה בִּפְנֵיהֶם - כּוֹתְבִים, וְאֵין עוֹשִׂין דִּין.
If they were three, if they desire, they may record his statements or they may adjudicate the division of the estate.וְאִם הָיוּ שְׁלוֹשָׁה: רָצוּ כּוֹתְבִין, רָצוּ עוֹשִׂין דִּין.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.בַּמֶּה דְּבָרִים אֲמוּרִים? בַּיּוֹם; אֲבָל בַּלַּיְלָה, כּוֹתְבִין וְאֵין עוֹשִׂין דִּין.
7Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence.זכָּל בֵּית דִּין שֶׁל יִשְׂרָאֵל שֶׁהוּא הָגוּן, שְׁכִינָה עִמָּהֶן. לְפִיכָךְ צְרִיכִין הַדַּיָּנִין לֵישֵׁב בְּאֵימָה וְיִרְאָה, וַעֲטִיפָה וְכֹבֶד רֹאשׁ.
It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.וְאָסוּר לְהָקֵל רֹאשׁ אוֹ לִשְׂחֹק אוֹ לְסַפֵּר בְּשִׂיחָה בְּטֵלָה בְּבֵית דִּין, אֶלָא בְּדִבְרֵי תּוֹרָה וְחָכְמָה.
8Whenever a Sanhedrin, a king, or an exilarch6 appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: “Do not show favoritism in judgment.” According to the Oral Tradition, we learn that this command is addressed to those who appoint judges.חכָּל סַנְהֶדְּרִין אוֹ מֶלֶךְ אוֹ רֹאשׁ גָּלוּת שֶׁהֶעֱמִידוּ לָהֶן לְיִשְׂרָאֵל דַּיָּן שֶׁאֵינוֹ הָגוּן, וְאֵינוֹ חָכָם בְּחָכְמַת הַתּוֹרָה, וְרָאוּי לִהְיוֹת דַּיָּן, אַף עַל פִּי שֶׁהוּא כֻּלּוֹ מַחְמַדִּים, וְיֵשׁ בּוֹ טוֹבוֹת אֲחֵרוֹת - הֲרֵי זֶה שֶׁהֶעֱמִידוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר "לֹא תַכִּירוּ פָנִים בַּמִּשְׁפָּט" (דברים א, יז) - מִפִּי הַשְּׁמוּעָה לָמְדוּ, שֶׁזֶּה מְדַבֵּר כְּנֶגֶד הַמְּמַנֶּה לְהוֹשִׁיב הַדַּיָּנִין.
Our Sages declare: “Perhaps a person will say: ‘So and so is attractive, I will appoint him as a judge,’ ‘So and so is strong, I will appoint him as a judge,’ ‘So and so is my relative, I will appoint him as a judge,’ or ‘So and so knows all the languages, I will appoint him as a judge.’” This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: ‘Do not show favoritism in judgment.’”אָמְרוּ חֲכָמִים: שֶׁמָּא תֹּאמַר 'אִישׁ פְּלוֹנִי נָאֶה אוֹשִׁיבֶנּוּ דַּיָּן', 'אִישׁ פְּלוֹנִי קְרוֹבִי אוֹשִׁיבֶנּוּ דַּיָּן', 'אִישׁ פְּלוֹנִי יוֹדֵעַ בְּכָל לָשׁוֹן אוֹשִׁיבֶנּוּ דַּיָּן' - נִמְצָא מְזַכֶּה אֶת הַחַיָּב וּמְחַיֵּב אֶת הַזַּכַּאי, לֹא מִפְּנֵי שֶׁהוּא רָשָׁע, אֶלָא מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ. לְכָּךְ נֶאֱמַר: "לֹא תַכִּירוּ פָנִים בַּמִּשְׁפָּט" (דברים א, יז).
Our Sages also declare: “Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: ‘Do not erect a monument which is hated by God, your Lord.’7 If he is appointed instead of a Torah scholar, it is as if one planted an asherah,8 as Ibid.:21 states: ‘Do not plant an asherah or any other tree next to God’s altar.’”9וְעוֹד אָמְרוּ חֲכָמִים: כָּל הַמַּעֲמִיד לָהֶם לְיִשְׂרָאֵל דַּיָּן שֶׁאֵינוֹ הָגוּן - כְּאִלּוּ הֵקִים מַצֵּבָה, שֶׁנֶּאֱמַר "וְלֹא תָקִים לְךָ מַצֵּבָה אֲשֶׁר שָׂנֵא ה' אֱלֹהֶיךָ" (דברים טז, כב), וּבִמְקוֹם תַּלְמִידֵי חֲכָמִים - כְּאִלּוּ נָטַע אֲשֵׁרָה, שֶׁנֶּאֱמַר "לֹא תִטַּע לְךָ אֲשֵׁרָה כָּל עֵץ אֵצֶל מִזְבַּח ה' אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה לָּךְ" (דברים טז, כא).
And our Sages interpreted Exodus 20:23: “Do not make gods of silver and gods of gold together with Me” to mean “Do not appoint a judge because of silver and gold.” This refers to a judge who was appointed because of his wealth alone.וְכֵן אָמְרוּ חֲכָמִים: "לֹא תַעֲשׂוּן אִתִּי אֱלֹהֵי כֶסֶף וֵאלֹהֵי זָהָב" (שמות כ, יט) - אֱלוֹהַּ הַבָּא בִּשְׁבִיל כֶּסֶף וְזָהָב, זֶה הַדַּיָּן שֶׁמִּנּוּהוּ מִפְּנֵי עָשְׁרוֹ בִּלְבַד.
9Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: “Consider the tallit with which he wraps himself as the saddle blanket of a donkey.”טכָּל דַּיָּן שֶׁנָּתַן מָמוֹן כְּדֵי שֶׁיִּתְמַנֶּה - אָסוּר לַעֲמֹד מִפָּנָיו, וְצִוּוּ חֲכָמִים לְהָקֵל אוֹתוֹ וּלְזַלְזֵל בּוֹ. וְאָמְרוּ חֲכָמִים: שֶׁהַטַּלִית שֶׁמִּתְעַטֵּף בָּהּ, תְּהִי בְּעֵינֶיךָ כְּמַרְדַּעַת שֶׁל חֲמוֹר.
10This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that the quality of the legal system would be impaired if they would refrain from participating in the judgment. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.יכָּךְ הָיָה דֶּרֶךְ הַחֲכָמִים הָרִאשׁוֹנִים: בּוֹרְחִין מִלְּהִתְמַנּוֹת, וְדוֹחֲקִין עַצְמָן הַרְבֵּה שֶׁלֹּא יֵשְׁבוּ בַּדִּין, עַד שֶׁיֵּדְעוּ שֶׁאֵין שָׁם רָאוּי כְּמוֹתָן, וְשֶׁאִם יִמָּנְעוּ מִן הַדִּין, תִּתְקַלְקֵל הַשּׁוּרָה. אַף עַל פִּי כֵן, לֹא הָיוּ יוֹשְׁבִין לַדִּין אֶלָא עַד שֶׁמַּכְבִּידִין עֲלֵיהֶם הָעָם וְהַזְּקֵנִים וּפוֹצְרִים בָּהֶן.
Quiz Yourself on Sanhedrin veha’Onashin haMesurin lahem - Chapter 1
Quiz Yourself on Sanhedrin veha’Onashin haMesurin lahem - Chapter 2
Quiz Yourself on Sanhedrin veha’Onashin haMesurin lahem - Chapter 3
Footnotes for Sanhedrin veha’Onashin haMesurin lahem - Chapter 1
1.
Literally, “the head of the academy.”
2.
The term nasi literally means “upraised one,” and is also translated as “prince.”
3.
Literally, “the father of the court.”
4.
The commentaries have questioned the Rambam’s intent, for if they are seated according to their age, how can they be seated according to their wisdom? The Kessef Mishneh explains that age was the determining factor, but if they were equal in age, wisdom determined priority.
5.
The Hebrew term batlanim literally means “idle ones.” These individuals are referred to with this term, because - as the Rambam’s Commentary to the Mishnah (Megilah 1:3) states - these have “no occupation except communal affairs, Torah study, and [caring] diligently for the synagogue.” In Hilchot Megilah 1:8, the Rambam refers to them as “ten people who have no other occupation, but instead attend the synagogue in a fixed manner, concerning themselves with communal affairs.”
6.
See Hilchot Edut, chs. 18-19, which discuss the invalidation of testimony through hazamah, the term used by the Rambam. The Kessef Mishneh explains that it is necessary to have people in the city to serve in this capacity. Otherwise, witnesses will not be afraid to lie. Similarly, if there are no witnesses to disqualify this second pair, they will not be afraid to lie.
Footnotes for Sanhedrin veha’Onashin haMesurin lahem - Chapter 2
1.
For familiarity with these other disciplines of knowledge is necessary in order to deliver certain Torah rulings. For example, medical knowledge is required to know whether a sick person may eat on Yom Kippur or which practices may be performed in violation of the Sabbath laws. The laws of astronomy are necessary to calculate the fixation of the calendar (Merkevat HaMishneh in resolution to the question asked by Rav Moshe Cohen, as cited in the Kessef Mishneh).
2.
The term “King of Israel” refers to the king of the Ten Tribes. As reflected in the narratives of the Book of Kings, by and large, they were neither righteous nor God-fearing.
4.
The Rambam's words are borrowed from Isaiah 3:3. Chagigah 14a interprets the term as referring to a person who can understand the words of the Torah which are communicated in whispers. From the statements of Chagigah 13a, it would appear that this refers to the Torah's mystic secrets that should be communicated only in private.
5.
This relates to the quality of having a good reputation mentioned by the Rambam previously.
6.
I.e., he saved Jethro’s daughters who were being mistreated by the people of Midian.
7.
A person born from an incestuous or adulterous union.
8.
The conjugation of the verb is singular.
9.
I.e., he has studied the laws and knows how to derive concepts through logical deduction (Kessef Mishneh). The Sefer Me'irat Einayim 3:5 also notes that the term mumchah has the connotation, possessing experience.
10.
I.e., an admission made in the presence of such a judge is not equivalent to an admission made in court (Chapter 5, Halachah 18) and a litigant can retract his statements Shulchan Aruch (Choshen Mishpat 3:2)).
11.
Only God has the wisdom to make unilateral decisions that are always correct. A mortal, by contrast, will always benefit from the give and take of debate and from hearing other perspectives.
12.
I.e., if he sees his property in the hands of another person, he may take it, even if he must use physical force to do so (Lechem Mishneh).
13.
If, however, he erred and did not act according to law, he must return the article an pay damages for hitting his colleague (Lechem Mishneh).
14.
I.e., who are the other judges.
Footnotes for Sanhedrin veha’Onashin haMesurin lahem - Chapter 3
1.
Which was offered at day break.
2.
Which was offered nine and a half seasonal hours after sunrise.
3.
See Tana d’Bei Eliyahu Rabbah, ch. 11, which explains that the members of the Sanhedrin should “gird their loins with iron garters and lift their robes above their knees and trek throughout the villages of Israel... to teach the Jews... so that the name of the Holy One, blessed be He, would be magnified... throughout the entire world.”
4.
As Leviticus 13:14 states: “On the day when... appears.” See Hilchot Tumat Tzara’at 9:5.
5.
I.e., it is not considered as a compromise or a division of property among partners which could be carried out at night.
6.
Descendants of the Davidic dynasty who were the secular heads of the Jewish community in Babylonia. They had the right to judge the people themselves and appoint judges. See Chapter 4, Halachah 13.
7.
Since such a judge is hated by God, appointing him as a judge is equivalent to erecting a monument (the Targum of Yonason ben Uziel to the verse).
8.
A tree worshipped as a false deity.
9.
The Torah scholar is comparable to God's altar. Thus the appointment of the improper judge in his place is considered as planting an asherah near him.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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The text on this page contains sacred literature. Please do not deface or discard.
