EXOD715 R. Yosef taught: "If money you lend My people, the poor man with you": "My people" and gentiles -- "My people" come first [for the granting of a loan]; a poor man and a rich man -- the poor man comes first; your poor [i.e., those of your family] and the poor of your city -- your poor come first; the poor of your city and the poor of a different city -- the poor of your city come first (Bava Metzia 71a).

SHOW FULL EXCERPT

EXOD746 [What is the intent of this?] [The reference is to an instance in which] one said to him: "That man owes me two hundred dinars, and I have one witness. Come and join him, and you will get one hundred, and I one hundred." In this respect it is stated: "Do not place your hand with an evildoer" (Mechilta).

SHOW FULL EXCERPT

EXOD755 R. Cahana said: It is written: "Do not receive a false report," which may also be read as "Do not spread." This [the first] is an exhortation to a judge not to hear the words of one litigant before the other arrives, and [the second] an exhortation to a litigant not to plead his case before the judge before his fellow litigant arrives (Sanhedrin 7b).

SHOW FULL EXCERPT

EXOD756 R. Shesheth said in the name of R. Elazar b. Azaryah: All who bear an evil report, and all who accept an evil report, and all who testify falsely against their neighbor are fit to be thrown to the dogs, it being written: "to the dog shall you throw him," followed by: "Do not receive a false report," which may also be read as: "Do not spread" (Pesachim 118a).

SHOW FULL EXCERPT

EXOD767 [What is the intent of "a false (lit., "a robbing") witness"? If one's master told him: "You know that I would not lie for all the money in the world, but that man owes me a maneh and I have one witness. Come and join him so that I can get what is rightfully mine" -- in this respect it is stated: "Do not place your hand with an evildoer to be a robbing witness" -- This one is called "a robbing witness" (Mechilta).

SHOW FULL EXCERPT

EXOD771 Do not answer ["rav" = many] [i.e., do not give your verdict] even upon the basis of a hundred identical opinions [but seek out the truth yourself]. (Yerushalmi Sanhedrin 4:7)

SHOW FULL EXCERPT

EXOD772 Do not answer ["rav" = the master]. Do not say: "It is enough for the servant to be as his master," but say what you think. (Tosefta Sanhedrin 3).

SHOW FULL EXCERPT

EXOD773 Do not answer ["riv" = quarrel]. Whence is it derived that if eleven judges acquit, eleven convict, and one is undecided, he should incline only towards acquittal? From "and do not answer upon a quarrel" [i.e. (in an instance such as the above) do not render a harsh verdict] (Mechilta).

SHOW FULL EXCERPT

EXOD788 R. Shimon b. Lakish said: (Psalms 82:3): "Grace the afflicted and the poor" -- What is the intent of "Grace"? If in a judgment, is it not written: "And a poor man do not favor in his quarrel"? The intent must be, then: "Be gracious with what is yours [in case of doubt as to whether it is yours or theirs] and give it to them (Chullin 134a).

SHOW FULL EXCERPT

EXOD811 How is "foe" to be understood? As a foe who is an idolator? But did we not learn: "foe" here refers to a Jew and not to an idolator? But if a Jew, is it permitted to hate a Jew? Is it not written (Leviticus 19:17): "Do not hate your brother in your heart"? [We are speaking here of] a Jew in whom he observed indecency [and whom it is, therefore, permitted to hate] (Pesachim 113b).

SHOW FULL EXCERPT