Sia le controversie monetarie che i casi di capitale richiedono un esame incrociato approfondito (dei testimoni), scritto (Levitico 24:22): "Un giudizio deve esserci per te". [E, per quanto riguarda i casi di capitale, è scritto (Deuteronomio 13:15): "E chiederai e dovrai cercare". Questa è la legge della Torah. Ma i saggi prescrivevano che l'esame incrociato non venisse espulso in contenziosi monetari in modo tale che la porta non potesse essere chiusa ai prestiti (a meno che l'inganno del buonsenso). "Esame incrociato" (drishah uchakirah) è sulla questione stessa, ad es. Quanto è stato prestato? Quando è stato prestato? Come è stato prestato? Dove è stato prestato? E c'è un'altra linea di domande chiamata "esame" (bedikah) che non riguarda la questione stessa, ad esempio, cosa indossava? I suoi vestiti erano bianchi o neri? Era in piedi o seduto quando lo prestava?] Qual è la differenza tra contenziosi monetari e casi di capitale. Controversie monetarie (sono giudicate) da tre; casi maiuscoli, di ventitré. [Deliberazioni in] casi monetari sono aperti per non responsabilità o per responsabilità. I casi di capitale sono aperti per l'assoluzione e non per l'accusa. Le sentenze monetarie sono decise da (la maggioranza di) una, sia per non responsabilità che per responsabilità. I casi di capitale sono decisi da uno per l'assoluzione e da due per responsabilità. [Le sentenze riscontrate erroneamente] in casi monetari vengono annullati sia per non responsabilità che per responsabilità. I casi di capitale sono ribaltati per assoluzione, ma non per accusa. Controversie (in) monetarie possono tutti presentare un ricorso per non responsabilità o responsabilità. (Nei) casi di capitale, tutti possono registrare un motivo di assoluzione, ma non di accusa. [Se uno dei discepoli dice: "Ho qualcosa da dire per incriminazione", non viene ascoltato.] (In) controversie monetarie colui (cioè il giudice) che sostiene la responsabilità può (ritirare e) sostenere la non- responsabilità, e chi sostiene la non responsabilità può chiedere la responsabilità. (In) casi di capitale, chi sostiene l'accusa può sostenere l'assoluzione, ma chi sostiene l'assoluzione non può ritrattare e sostenere l'accusa. Le controversie monetarie vengono giudicate di giorno e concluse (anche) di notte. [cioè. (Esodo 18:22): "E giudicheranno il popolo in ogni momento" e (Deuteronomio 21:16): "E sarà il giorno in cui farà ereditare i suoi figli!" Come mai? Il giorno per l'inizio del giudizio; la notte per la sua conclusione.] I casi capitali sono giudicati di giorno e conclusi di giorno, [in fase di scrittura (Numeri 25: 4): "E appendili per la L contro il sole".] I casi monetari sono conclusi il giorno (della loro decisione) sia per non responsabilità che per responsabilità. I casi di capitale sono conclusi il giorno (della loro sentenza) per l'assoluzione, e il giorno dopo per l'accusa, [vale a dire. (Isaia 1:21): "Lei (Gerusalemme) che era piena di giustizia, su cui giaceva la giustizia (cioè, dove i giudici avrebbero aspettato fino al giorno successivo, sperando di trovare l'imputato giusto)— ora (sono) assassini! "(cioè, accusano il giorno del giudizio.)] Pertanto, (casi capitali) non sono giudicati alla vigilia di un sabato o di un festival. [Perché la sua conclusione sarebbe allora il Sabbath. E (la conclusione) non può essere lasciato fino a dopo il Sabbath a causa di "afflizione (cioè ritardo) del giudizio". E anche giudicare (cioè eseguirlo) di sabato non è possibile, poiché i quattro le pene giudiziarie di morte non prevalgono sul Sabbath, essendo scritto (Esodo 35: 3): "Non accenderai un fuoco in tutte le tue abitazioni il giorno del Sabbath" —insegnare che coloro che sono responsabili del bruciore non vengono bruciati di sabato. Lo stesso vale per le altre pene giudiziarie.]
Bartenura on Mishnah Sanhedrin
אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?
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English Explanation of Mishnah Sanhedrin
Introduction
The mishnah which we will learn today discusses the differences in how a court acts during non-capital trials (cases entailing penalty not by death) and capital trials. As we will learn in our mishnah and also in mishnah five of this chapter the Rabbis took capital cases very seriously and wanted to ensure as much as possible that no person would be wrongfully executed.
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Bartenura on Mishnah Sanhedrin
פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.
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English Explanation of Mishnah Sanhedrin
Our mishnah opens with the one similarity between capital and non-capital cases: they both require interrogation of the witnesses. We will learn what questions were asked of the witnesses in chapter five. The mishnah then lists eight differences between capital and non-capital cases.
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Bartenura on Mishnah Sanhedrin
מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.
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English Explanation of Mishnah Sanhedrin
Capital cases require twenty three judges, while non-capital cases require only three. This law was already learned in chapter one.
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Bartenura on Mishnah Sanhedrin
ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.
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English Explanation of Mishnah Sanhedrin
In non-capital cases the judges may begin their deliberations either with points in favor or points against the accused. Capital cases must begin with points in favor of the accused.
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Bartenura on Mishnah Sanhedrin
דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.
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English Explanation of Mishnah Sanhedrin
Non-capital cases require a majority of one to either convict or acquit, while capital cases require a majority of two to convict and one to acquit. This law was also already learned in chapter one, mishnah six.
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Bartenura on Mishnah Sanhedrin
דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”
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English Explanation of Mishnah Sanhedrin
If new evidence should arise non-capital cases may later be reversed either from conviction to acquittal or vice versa. Capital cases may only be reversed from conviction to acquittal. Once a person is acquitted of a capital crime he may no longer be tried.
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Bartenura on Mishnah Sanhedrin
גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”
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English Explanation of Mishnah Sanhedrin
In non-capital cases anyone may speak in favor or against the accused, even the disciples of the Sages who are not counted amongst the judges. (We will learn more about them in mishnah four of this chapter). In capital cases the disciples may speak in favor of the accused but not against him.
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Bartenura on Mishnah Sanhedrin
לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment.
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English Explanation of Mishnah Sanhedrin
In non-capital cases a judge who argued in favor may later argue against, if he is convinced by the arguments of his colleagues. In capital cases once one has argued in favor he may no longer argue against.
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English Explanation of Mishnah Sanhedrin
The verdict of a non-capital case may be reached at night, whereas the verdict of a capital case must be reached during the day.
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English Explanation of Mishnah Sanhedrin
Non-capital cases may be completed in one day, but capital cases require the judges to wait overnight before rendering their decision. Since this is so, capital cases are not adjudicated on the day before the Sabbath or a Festival, for if they were the punishment would have to be carried out on the Sabbath or Festival and it was considered to be a breach of Sabbath or Festival law to execute on those days. Furthermore, they didn’t want to try someone on Friday, pronounce him guilty on the Sabbath and have to wait until Sunday to execute him. Such a wait would prolong the psychological pain of the person about to be put to death.
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English Explanation of Mishnah Sanhedrin
Questions for Further Thought: • Why did the Sages insist on these differences between capital and non-capital cases? What is their function?
