DEUT7 And further it is written (18): "And I charged you." R. Elazar said in the name of R. Simlai: This is an exhortation to the congregation to hold the judge in awe: and the other, an exhortation to the judge to exercise forbearance with the congregation (Sanhedrin 8a)

SHOW FULL EXCERPT

DEUT8 R. Yochanan said: This constitutes an exhortation to the judge, viz.: Be diligent in the use of rod and lash (Sanhedrin 7b)

SHOW FULL EXCERPT

DEUT10 R. Chanina said: This is an exhortation to the beth-din not to hear the claim of one litigant before the arrival of the other, and an exhortation to one litigant not to present his claim to the judge before the arrival of the other. Whence is this derived? From its [shma] "shamea" [being, likewise, pronounceable as "shamea" ["to make heard," as well as "shamoa" ("to hear")] between your brothers (Sanhedrin 7b)

SHOW FULL EXCERPT

DEUT11 Resh Lakish said: "Establish the [correct] judgment, and then render the decision (Sanhedrin 7b)

SHOW FULL EXCERPT

DEUT22 [Do not be partial] -- This applies to one who appoints judges. If he says: This man is handsome, so I will appoint him as a judge; this man is strong; this man is multilingual, so I will appoint him as a judge -- this will result in a guilty one's being acquitted, an innocent one's being incriminating; not because he is culpable, but because he [the judge] is ignorant [of the law]. Scripture [in such an instance] regards him [who made the appointment] as having been partial in judgment (Sifrei)

SHOW FULL EXCERPT

DEUT23 What is the intent of "Lo takiru"? R. Yehudah said: Lo takirehu - "You shall not recognize [i.e., favor] him"; R. Elazar says: Lo tenachrehu - "You shall not estrange him" (Sanhedrin 7b)

SHOW FULL EXCERPT

DEUT26 It was taught: If two come for judgment, one gentle and one rough, and you have heard their claims and know where the judgment leads, whence is it derived that you may not say [From fear of arousing the ire of the "rough" one]:"I shall not judge your case"? From: "Do not fear any man" (Sanhedrin 6b)

SHOW FULL EXCERPT

DEUT27 It was taught: R. Yehoshua b. Karchah says: Whence is it derived that if a disciple is sitting before his master and sees a possible claim favorable to the poor litigant and detrimental to the wealthy one -- whence is it derived that he may not remain silent? From: "Do not fear any man." R. Channan says: "Do not to withhold your words by reason of [fear of] any man" [the literal meaning of "taguru" ("fear") being "withhold"] (Sanhedrin 6b, 7a)

SHOW FULL EXCERPT

DEUT34 What is the intent of: "Small is great"? Resh Lakish said: To teach that a litigation of one perutah shall be as important to you as a litigation of one hundred. What is the implication for practice? If, that [even a small litigation] requires analysis and decision, this is obvious. [The implication must be, then,] that if it [the smaller litigation] is presented first, it receives precedence [i.e., it is judged first] (Sanhedrin 8a)

SHOW FULL EXCERPT

DEUT38 ["tishberu" also understandable as "you shall break")] -- From here, they said: If you can break your enemy with food, feed him; if not, heap money upon him. And this was the practice followed by R. Yonathan. When a potentate [who would act as a judge] would enter the city, he would send him an expensive gift, saying: if the plea of an orphan or a widow comes before him, his wrath will be appeased, and he will be reconcilable (Yerushalmi Shabbath 1:4)

SHOW FULL EXCERPT