רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר, הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין, פּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא. וְהַגַּס לִבּוֹ בַהוֹרָאָה, שׁוֹטֶה רָשָׁע וְגַס רוּחַ:
R. Yishmael, jego syn, mówi: Jeden (sędzia), który unika sądzenia [gdy jest (obecny) większy od niego, lub gdy przekonuje strony sporu do kompromisu], uwalnia się od nienawiści [(dla tego, który opuszcza bet- nienawidzi sędziego, mówiąc w swoim sercu: „Nie próbował znaleźć rzeczy na moją korzyść”)] i przed kradzieżą [Być może oskarżył niewinną osobę i w efekcie ją okradł] oraz z próżnej przysięgi, [który mógł niesłusznie nałożyć na osobę, która nie jest zobowiązana do złożenia przysięgi. A może tanna nazywa fałszywą przysięgę próżną przysięgą, tak jak wtedy (oskarżony) [na próżno] przysięgał, że nie pożyczył, chociaż naprawdę to zrobił.] I ten, który jest „wyniosły” w osądzie, [oceniając bez odpowiedniej oceny lub rozważanie] jest głupcem, złoczyńcą i mężem aroganckim.
Sefer HaChinukh
From the laws of the commandment is that which they, may their memory be blessed, said (Ketuvot 105a) that one who [unnecessarily] prolongs the judgment is included in one vitiating judgement. And that which they said (Mishnah Avot 1:1), "Be deliberate in judgement," so that they not come to vitiation of the judgement. And they, may their memory be blessed, said (Yevamot 109b) that it is fitting for someone judging to consult with someone greater than he, if he is near him. And they said in warning about this matter (Mishnah Avot 4:7), "Anyone who prevents himself from judging - prevents from himself enmity, theft, and the false oath." And all of this is to teach us that the thing requires deliberation and much composure, so that they not err in the decision. As there are many things [involved] in legal decisions, and one must be a great sage in a decision - and it is like they, may their memory be blessed, said (Bava Batra 175b), "One who wants to become wise should engage in monetary laws, as there is no greater discipline in the Torah than them, as they are like a flowing spring." And they also warned us that the judgement of a small coin should be beloved to us like the judgement of a thousand expensive coins, to judge it according to its truth. And because of the weightiness of judgement, they greatly praised the one who can bring a compromise between the litigants. And about him is it said (Zechariah 8:16), "truth and peaceful justice shall you rule" - as this is the judgement of peace. And so too about David does it state (II Samuel 8:15), "and David executed judgement and righteousness (tzedekah, which is also the word for charity) for all of his people" - which is the judgment that also has charity? One can say, a settlement. And the rest of the many warnings that they, may their memory be blessed, warned us about equitability in judgement and the rest of the details of the commandment are scattered in the Order of Nezikin, and are primarily in Tractate Sanhedrin (see Tur, Choshen Mishpat 17).
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