Sanhedrin 3:4-3:7 - Time4Mishna

Sanhedrin3: 4

וְאֵלּוּ הֵן הַקְּרוֹבִין: אָבִיו, וְאָחִיו וַאֲחִי אָבִיו, וַאֲחִי אִמּוֹ, וּבַעַל אֲחוֹתוֹ, וּבַעַל אֲחוֹת אָבִיו, וּבַעַל אֲחוֹת אִמּוֹ, וּבַעַל אִמּוֹ, וְחָמִיו, וְגִיסוֹ; הֵן וּבְנֵיהֶן וְחַתְנֵיהֶן; וְחוֹרְגוֹ לְבַדּוֹ. אָמַר רַבִּי יוֹסֵי: זוֹ מִשְׁנַת רַבִּי עֲקִיבָא, אֲבָל מִשְׁנָה רִאשׁוֹנָה: דּוֹדוֹ וּבֶן דּוֹדוֹ וְכָל הָרָאוּי לְיָרְשׁוֹ. וְכָל הַקָּרוֹב לוֹ בְּאוֹתָהּ שָׁעָה. הָיָה קָרוֹב וְנִתְרַחֵק, הֲרֵי זֶה כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר: אֲפִלּוּ מֵתָה בִתּוֹ וְיֶשׁ לוֹ בָנִים מִמֶּנָּה, הֲרֵי זֶה קָרוֹב.

These are the [ineligible] relatives: His father and brother, his father’s brother and mother’s brothers, his sister’s husband, father’s sister’s husband and mother’s sister’s husband, his mother’s husband, his father-in-law, and his brother-in-law; they, their sons, and their sons-in-law; and his stepson alone. Said R’ Yose: This is the mishnah of R’ Akiva, but the original mishnah [stated]: His uncle and his uncle’s son and all who are eligible to inherit him. [This applies to] all who were re-lated at that time. [If] he was related and then became unrelated, he is eligible. R’ Yehudah says: Even if his daughter died and he has children from her, he is a relative.

Sanhedrin3: 5

הָאוֹהֵב וְהַשּׂוֹנֵא: אוֹהֵב — זֶה שׁוּשְׁבִינוֹ, שׂוֹנֵא — כָּל שֶׁלֹּא דִבֶּר עִמּוֹ שְׁלשָׁה יָמִים בְּאֵיבָה. אָמְרוּ לוֹ: לֹא נֶחְשְׁדוּ יִשְׂרָאֵל עַל כָּךְ.

A friend and an enemy: “a friend” is one’s groomsman; “an enemy” is one who did not speak to him for three days out of enmity. They said to him: The Jewish people are not suspected of this.

Sanhedrin3: 6

כֵּיצַד בּוֹדְקִים אֶת הָעֵדִים? הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. וּמוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ וּמְשַׁיְּרִין אֶת הַגָּדוֹל שֶׁבָּהֶן, וְאוֹמְרִים לוֹ ,,אֱמֹר הֵיאָךְ אַתָּה יוֹדֵעַ שֶׁזֶּה חַיָּב לָזֶה”. אִם אָמַר ,,הוּא אָמַר לִי, שֶׁאֲנִי חַיָּב לוֹ”, ,,אִישׁ פְּלוֹנִי אָמַר לִי שֶׁהוּא חַיָּב לוֹ”, לֹא אָמַר כְּלוּם, עַד שֶׁיֹּאמַר ,,בְּפָנֵינוּ הוֹדָה לוֹ שֶׁהוּא חַיָּב לוֹ מָאתַיִם זוּז”. וְאַחַר כָּךְ, מַכְנִיסִין אֶת הַשֵּׁנִי וּבוֹדְקִים אוֹתוֹ. אִם נִמְצְאוּ דִבְרֵיהֶם מְכֻוָּנִים, נוֹשְׂאִין וְנוֹתְנִין בַּדָּבָר. שְׁנַיִם אוֹמְרִים: זַכַּאי, וְאֶחָד אוֹמֵר: חַיָּב — זַכַּאי. שְׁנַיִם אוֹמְרִים: חַיָּב, וְאֶחָד אוֹמֵר: זַכַּאי — חַיָּב. אֶחָד אוֹמֵר: זַכַּאי, וְאֶחָד אוֹמֵר: חַיָּב, וַאֲפִלּוּ שְׁנַיִם מְזַכִּין אוֹ שְׁנַיִם מְחַיְּבִין וְאֶחָד אוֹמֵר ,,אֵינִי יוֹדֵעַ” — יוֹסִיפוּ הַדַּיָּנִין.

How do they examine the witnesses? They bring them in and admonish them. They then send everyone out and retain the most prominent of them, and they say to him, “State how you know that this one owes that one.” If he said, “He told me, `I owe him,’ [or] `so-and-so told me that he owes him,’ ” he has said nothing, until he says, “He admitted to him before us that he owes him two hundred zuz.” Afterward, they bring in the second one and examine him. If their words are found to coin-cide they take up the matter. [If] two vote: not liable, and one votes: liable —- he is not liable. [If] two vote: liable, and one votes: not liable —- he is liable. [If] one votes: not liable, and one votes: liable, or even [if] two exonerate or two obligate and one says, “I do not know” —- they add more judges.

Sanhedrin3: 7

גָמְרוּ אֶת הַדָּבָר, הָיוּ מַכְנִיסִין אוֹתָן. הַגָּדוֹל שֶׁבַּדַּיָּנִים אוֹמֵר: ,,אִישׁ פְּלוֹנִי, אַתָּה זַכַּאי”; ,,אִישׁ פְּלוֹנִי, אַתָּה חַיָּב”. וּמִנַּיִן לִכְשֶׁיֵּצֵא אֶחָד מִן הַדַּיָּנִים לֹא יֹאמַר ,,אֲנִי מְזַכֶּה וַחֲבֵרַי מְחַיְּבִין; אֲבָל מָה אֶעֱשֶׂה שֶׁחֲבֵרַי רַבּוּ עָלַי?” עַל זֶה נֶאֱמַר: ,,לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ”. וְאוֹמֵר ,,הוֹלֵךְ רָכִיל מְגַלֶּה־סּוֹד”.

When they conclude the matter, they bring them in. The head judge says: “So-and-so, you are not liable”; [or] “so-and-so, you are liable.” From where [do we know] that when one of the judges leaves [the court] he should not say, “I exon-erated and my colleagues obligated; but what could I do since my colleagues outnumbered me?” Concerning this it is stated: You shall not go about among your people bearing tales. And it is stated: One who bears tales reveals secrets.

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