Related%20passage for Sanhedrin 1:3

סְמִיכַת זְקֵנִים וַעֲרִיפַת עֶגְלָה, בִּשְׁלֹשָׁה, דִּבְרֵי רַבִּי שִׁמְעוֹן. וְרַבִּי יְהוּדָה אוֹמֵר, בַּחֲמִשָּׁה. הַחֲלִיצָה וְהַמֵּאוּנִין, בִּשְׁלֹשָׁה. נֶטַע רְבָעִי וּמַעֲשֵׂר שֵׁנִי שֶׁאֵין דָּמָיו יְדוּעִין, בִּשְׁלֹשָׁה. הַהֶקְדֵּשׁוֹת, בִּשְׁלֹשָׁה. הָעֲרָכִין הַמִּטַּלְטְלִין, בִּשְׁלֹשָׁה. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד מֵהֶן כֹּהֵן. וְהַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָהֶן:

The placing of the hands of the elders (semichath zekenim) [on the bullock of he'elam davar, (communal transgression through judicial error)] (required three judges.) [Also implied is the appointment of a judge — the senior, ordained judge requiring two to join him when he wishes to ordain a sage to be called "Rebbi" and to rule in penalty (knass) judgments. The term "semichah" is used by reason of (Numbers 28:23): "And he (Moses) placed his hands upon him" (Joshua). It is not necessary (in our instance) that he place his hands upon him but that he add the title "Rebbi" to his name. There is no semichah outside of Eretz Yisrael, but both the ordainer and the one to be ordained must be in Eretz Yisrael. If this condition is satisfied, he has the authority to rule in knass judgment even outside of Eretz Yisrael, Sanhedrin functioning both in Eretz Yisrael and outside it following ordination in Eretz Yisrael. Rambam writes that it seems to him that at the present time, when there is no ordination, one man by another back to Moshe Rabbeinu, if all of the sages in Eretz Yisrael agreed to ordain one or many, they are duly ordained, and they are authorized to rule in knass judgments and to ordain others. The matter requires determination.] ("the placing of the hands of the elders") and the breaking of the neck of the heifer (see Deuteronomy 21:2) require three judges, [it being written (Leviticus 4:15): "the elders of the congregation." The minimum of elders is two, and a beth-din cannot be evenly balanced, so that another is added, making three.] These are the words of R. Shimon. R. Yehudah says: Five are required, [viz.: "And they shall place" — two; "the elders" — two, and a beth-din cannot be evenly balanced, so that another is added, making five. The halachah is in accordance with R. Yehudah.] Chalitzah (levirate refusal) and miunin (refusals) require three. [("Chalitzah":) It is written (Deuteronomy 25:9): "Then his yevamah shall draw near to him before the eyes of the elders": "elders" — two; and a beth-din cannot be evenly balanced, so that another is added, making three. The two others that are added are (added in order) to publicize the matter. ("miunin":) If a minor orphan girl were married to a man by her mother and brothers with her consent, and she (later) wished to leave him by miun ("refusal"), the miun must be before three judges. (In Yevamoth it is indicated that miun before two suffices.)] Neta revai (planting of the fourth year) [if he comes to redeem it for money] and [similarly] second-tithe, whose monetary value is not known [e.g., rotted fruit, which has no fixed price], and (Temple) dedications, [if one comes to redeem them] require three judges. Valuations in movables require three [i.e., If one said: "the valuation of that man is upon me" (to give to the Temple), and he had no money to give as per the monies specified in the section (on valuations), and he desired to give it in movables, three judges are required to assess those movables.] R. Yehudah said: One of them must be a Cohein, [it being written in respect to valuations (Leviticus 27:12): "as the Cohein valuates it for you."] And (valuations) in land require nine and a Cohein. [If he has no movables and he comes to give land, ten men, one of them a Cohein, must assess that land for the imposed valuation.] And the same applies for (the worth of) a man. [If he said: "The worth of that man is upon me" (to give to the Temple), in which instance the man's market value is assessed and the monies given, that assessment, likewise, requires ten men, one of them a Cohein.]

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