סנהדרין ד׳Sanhedrin 4

Mishnah 1א׳

אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב:

Cross-examination of [witnesses] [occurs] in both monetary cases and capital cases, as it says, (Leviticus 24:22) "You shall have one [i.e. the same] law." What is the difference between monetary cases and capital cases? Monetary cases [are tried] by three [judges], whereas capital cases by twenty-three. Monetary cases commence either [with arguments] to acquit or to render liable; whereas capital cases commence [with arguments] to acquit, but do not commence [with arguments] to convict. Monetary cases are decided by [a majority of] one, whether to acquit or to render liable; whereas capital cases are decided by [a majority of] one to acquit, but by [a majority of] two to convict. [In] monetary cases, [the verdict] may be reversed, whether to acquit or to render liable; whereas [in] capital cases, [the verdict] may be reversed to acquit, but may not be reversed to convict. [In] monetary cases, all may offer arguments to acquit or to render liable; [whereas in] capital cases, all may offer arguments to acquit, but not all may offer arguments to convict. [In] monetary cases, one who has offered an argument to render liable may [subsequently] offer an argument to acquit, and one who has offered an argument to acquit may [subsequently] offer an argument to render liable; whereas in capital cases, one who has offered an argument to convict may [subsequently] offer an argument to acquit, but one who has offered an argument to acquit may not retract [and subsequently] offer an argument to convict. Monetary cases are tried in the day and may be completed at night; whereas capital cases are tried in the day and must be completed during the day. Monetary cases are completed on the same day [as they were started], whether to acquit or to render liable; whereas capital cases may be completed on the same day [as they were started] [if the verdict is] to acquit, but [must be completed] on the next day [if the verdict is] to convict. Therefore, [cases] are not tried on the eve of the Sabbath nor on the eve of a festival.

Mishnah 2ב׳

דִּינֵי הַטֻּמְאוֹת וְהַטָּהֳרוֹת מַתְחִילִין מִן הַגָּדוֹל, דִּינֵי נְפָשׁוֹת מַתְחִילִין מִן הַצָּד. הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי מָמוֹנוֹת וְאֵין הַכֹּל כְּשֵׁרִין לָדוּן דִּינֵי נְפָשׁוֹת, אֶלָּא כֹהֲנִים, לְוִיִּם, וְיִשְׂרְאֵלִים הַמַּשִּׂיאִין לַכְּהֻנָּה:

Cases of impurity and purity begin [with arguments] from the greatest [judge]; [whereas] capital cases begin with [with arguments] from [the judges seated] on the side. Everyone is acceptable [i.e. qualified] to judge monetary cases, whereas not everyone is acceptable [i.e. qualified] to judge capital cases. Rather, [only] priests, Levites, and [ordinary] Jews whose daughters may marry into the priesthood [are qualified to judge].

Mishnah 3ג׳

סַנְהֶדְרִין הָיְתָה כַּחֲצִי גֹרֶן עֲגֻלָּה, כְּדֵי שֶׁיְּהוּ רוֹאִין זֶה אֶת זֶה. וּשְׁנֵי סוֹפְרֵי הַדַּיָּנִין עוֹמְדִין לִפְנֵיהֶם, אֶחָד מִיָּמִין וְאֶחָד מִשְּׂמֹאל, וְכוֹתְבִין דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה, אֶחָד כּוֹתֵב דִּבְרֵי הַמְזַכִּין, וְאֶחָד כּוֹתֵב דִּבְרֵי הַמְחַיְּבִין, וְהַשְּׁלִישִׁי כוֹתֵב דִּבְרֵי הַמְזַכִּין וְדִבְרֵי הַמְחַיְּבִין:

The Sanhedrin was [organized in the shape of a] semi-circular granary, so that every [judge] could see one another. Two court scribes stand before them, one on the right and one on the left, and they write the words of [judges arguing to] acquit and the words of [judges arguing to] convict. Rabbi Yehudah says, [there were] three; one writing the words of the [judges arguing to] acquit, one writing the words of the [judges arguing to] convict, and the third writing the words of [both] [the judges arguing to] acquit and words of the [judges arguing to] convict.

Mishnah 4ד׳

וְשָׁלֹשׁ שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים יוֹשְׁבִין לִפְנֵיהֶם, כָּל אֶחָד וְאֶחָד מַכִּיר אֶת מְקוֹמוֹ. הָיוּ צְרִיכִין לִסְמֹךְ, סוֹמְכִין מִן הָרִאשׁוֹנָה. אֶחָד מִן הַשְּׁנִיָּה בָּא לוֹ לָרִאשׁוֹנָה וְאֶחָד מִן הַשְּׁלִישִׁית בָּא לוֹ לַשְּׁנִיָּה, וּבוֹרְרִין לָהֶן עוֹד אֶחָד מִן הַקָּהָל וּמוֹשִׁיבִין אוֹתוֹ בַשְּׁלִישִׁית. וְלֹא הָיָה יוֹשֵׁב בִּמְקוֹמוֹ שֶׁל רִאשׁוֹן, אֶלָּא יוֹשֵׁב בְּמָקוֹם הָרָאוּי לוֹ:

And three rows of students sit before them, each recognizing his [proper] place. [When] they need to appoint [a new judge], they appoint [a student] from the first [row]. One [student] from the second [row] comes [i.e. moves up] to the first, and one [student] from the third [row] comes [i.e. moves up] to the second; and they select one more [student] from the community and seat him in the third [row]. He would not sit in the place of the original [student, whom he had replaced], but rather sits in the place appropriate for him.

Mishnah 5ה׳

כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:

How do they instill fear [into the witnesses] in capital cases? They would bring them in and instill fear in them, [saying:] Lest you [offer testimony that includes] inductive inference, rumor, [information heard] from another witness, [or claim,] 'we heard [this] from a trustworthy individual,' or lest you did not know that we will interrogate you with cross-examination; you should know that capital cases are unlike monetary cases. [In] monetary cases, an individual pays money and attains atonement. [However, in] capital cases, [the accused's] blood and the blood of his [potential] offspring until eternity are dependent on [the case's outcome]. For thus do we find with respect to Cain, who killed his brother, as it says, (Genesis 4:10) "the bloods of your brother call out"; it does not say "the blood of your brother," but rather "the bloods of your brother"- his blood and the blood of his [potential] offspring. Another explanation [of the plural form]: "the bloods of your brother"- for his blood was splattered cast upon the trees and rocks. It was for this reason that man was created unique, to teach you that anyone who destroys one life from the Jewish people is considered by Scripture to have destroyed an entire world; and anyone who saves one life from the Jewish people is as if he saved an entire world. And also, to promote peace among people, that no one will say to his fellow, "My ancestors are greater than yours." And also, so that sectarians will not say, "There are many powers in Heaven." And also, to express the grandeur of The Holy One blessed be He: For a man strikes many coins from the same die, and all the coins are alike; whereas the King, the King of Kings, The Holy One blessed be He struck every man from the die of the First Man [Adam], and yet no man is quite like his fellow. Therefore, every person is obligated to say, "For me the world was created." And lest you say, "Why must we go through all this trouble?" has it not already been said (Leviticus 5:1), "he being a witness, whether he has seen or known, if he do not utter it, etc." And lest you say, "Why must we [testify and thereby] be responsible for the [loss] of this person's life? has it not already been said, (Proverbs 11:10) "And when the wicked perish, there is joy."