Talmud sobre Ketubot 9:2

מִי שֶׁמֵּת וְהִנִּיחַ אִשָּׁה וּבַעַל חוֹב וְיוֹרְשִׁין, וְהָיָה לוֹ פִקָּדוֹן אוֹ מִלְוֶה בְּיַד אֲחֵרִים, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁין, שֶׁכֻּלָּן צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה:

Si uno murió, y dejó una esposa, un acreedor y herederos, y él tenía una prenda o un préstamo (adeudado) en manos de otros, R. Tarfon dice: Se debe dar a los "más débiles" entre ellos. . [Algunos explican: a aquel cuyo hecho es el más reciente, siendo él el "más débil" de todos, no pudiendo incautar la propiedad que se había vendido antes que él (es decir, antes de la fecha de la escritura). Otros explican: al ( kethubah de la) mujer. Se la llama "más débil", ya que no es apropiado para una mujer, como lo es para un hombre, buscar la propiedad de un muerto y preguntar dónde tiene tierra. Y aunque el chattel de los huérfanos no está vinculado al acreedor o al kethubah de la mujer, aquí, donde no está en su dominio, R. Tarfon sostiene que se toma de la mano del deudor o de la mano del uno que tiene la promesa, y se le da al acreedor o a la (mujer para ella) kethubah.] R. Akiva dice: "No hay piedad en el juicio", y se lo da a los herederos [y la incautación (por los demás ) no sirve de nada.] Para todos requieren un juramento, pero los herederos no requieren un juramento. [Porque si uno viene a recoger de la propiedad de los huérfanos, solo puede hacerlo con un juramento. Y mientras ellos (los demandantes) no juren, no sabemos si se les debe algo en absoluto. Por lo tanto, cuando el padre muere, los herederos lo heredan (el préstamo o la prenda), y está en su dominio.]

Jerusalem Talmud Sanhedrin

Samuel said, if two men acted as judges, their judgment stands, but they are called an insolent court³⁶Babli 3a,5b,30a,87b; Ketubot 22a. Cf. Berakhot 7:1, Note 18.. Rebbi Joḥanan and Rebbi Simeon ben Laqish both are instructing: Even³⁷Even if the parties accepted them as judges. if two men acted as judges, their judgment is no judgment³⁸In the Babli, this opinion is represented by Rava (5b) and R. Abbahu (87b), the student of R. Johanan and R. Simeon ben Laqish.. There, we have stated³⁹Mishnah Bekhorot 4:4. The Mishnah refers to a person who did not pass the required examinations and was not formally qualified as a judge.: “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 two⁴⁰Since R. Abbahu follows his teachers and holds that any judgment passed by a court of two judges is void, as well as from the following quote, it is clear that one has to read “three” in place of “two”.. What are we dealing with? If his error was that he judged them on his discretion⁴¹If there exists no clear precedent for the case; different schools promulgate different rules and he followed a minority opinion because it seemed to him to be the correct one, his judgment is valid but there is no reason why he should have to pay. The Babli, 33a, declares a judgment against a clear majority of opinions as an error in law., then what he did is done. If his error was that he judged them by Torah law⁴²If his judgment contradicted a Mishnah or a clear precedent, in Israel a judgment of the Patriarch’s court or in Babylonia a concurrent judgment of both Yeshivot, his judgment is void (cf. Ketubot 9:2, Note 100). If any money changed hands as a consequence of the erroneous judgment, it has to be returned., 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 pocket⁴³As a fine. because he was presumptuous to judge alone by Torah law, as we have stated⁴⁴Mishnah Avot 4:8.: “Do not judge sitting alone, for only One judges sitting alone.”

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