ב"ה
Rambam - 1 Chapter a Day
Sanhedrin veha’Onashin haMesurin lahem - Chapter 25
Sanhedrin veha’Onashin haMesurin lahem - Chapter 25
1It is forbidden for a judge to assert himself in a lordly and haughty manner over his community. Instead, he should conduct himself with humility and awe. Any leader who casts unnecessary fear upon the community without intentions for the sake of heaven will be punished.1 And he will not see a son who is a Torah scholar, as implied by a non-literal reading of Job 37:24: “Therefore people fear him - he will never see anyone with a wise heart.”2אאָסוּר לַדַּיָּן לִנְהֹג בִּשְׂרָרָה עַל הַצִּבּוּר וּבְגַסּוּת רוּחַ, אֶלָא בַּעֲנָוָה וְיִרְאָה. וְכָל פַּרְנָס הַמַּטִּיל אֵימָה יְתֵרָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִם - נֶעְנָשׁ, וְאֵינוֹ רוֹאֶה לוֹ בֵּן תַּלְמִיד חָכָם, שֶׁנֶּאֱמַר "לָכֵן יְרֵאוּהוּ אֲנָשִׁים לֹא יִרְאֶה כָּל חַכְמֵי לֵב" (איוב לז, כד).
2Similarly, a judge may not treat them with capriciousness even though they are common people.3 He should not step over the heads of the holy people.4 Even though they are simple people and lowly, they are the descendants of Abraham, Isaac, and Jacob and the hosts of God whom He led out of Egypt with great power and a strong hand. He should patiently bear the difficulty of the community and their burden like Moses our teacher, as Numbers 11:12 states concerning him: “As a nursemaid will carry an infant.” And Deuteronomy 1:16 states: “And I commanded your judges.” This is an admonition to the judges to bear the community like a nursemaid carries an infant.בוְכֵן אָסוּר לוֹ לִנְהֹג בָּהֶן קַלּוּת רֹאשׁ, אַף עַל פִּי שֶׁהֵן עַמֵּי הָאָרֶץ. וְלֹא יַפְסִּיע עַל רָאשֵׁי עַם הַקֹּדֶשׁ. אַף עַל פִּי שֶׁהֵן הֶדְיוֹטוֹת וּשְׁפָלִים - בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב הֵם, וְצִבְאוֹת ה' שֶׁהוֹצִיא מֵאֶרֶץ מִצְרַיִם בְּכוֹחַ גָּדוֹל וּבְיָד חֲזָקָה. וְסוֹבֵל טֹרַח הַצִּבּוּר וּמַשָּׂאָן - כְּמֹשֶׁה רַבֵּנוּ, שֶׁנֶּאֱמַר בּוֹ "כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק" (במדבר יא, יב). וַהֲרֵי הוּא אוֹמֵר "וָאֲצַוֶּה אֶת שֹׁפְטֵיכֶם" (דברים א, טז) - זוֹ אַזְהָרָה לַדַּיָּן, שֶׁיִּסְבֹּל אֶת הַצִּבּוּר "כַּאֲשֶׁר יִשָּׂא הָאֹמֵן אֶת הַיֹּנֵק".
Take an example from Moses, the master of all prophets whom the Holy One, blessed be He, sent to Egypt, about whom Exodus 6:12 states: “And l commanded them concerning the children of Israel.” The Oral Tradition relates5 that God told Moses and Aaron to accept this mission even though the people would curse them and stone them.צֵא וּלְמַד מִמֹּשֶׁה, רַבָּן שֶׁל כָל הַנְּבִיאִים. כֵּיוָן שֶׁשְּׁלָחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, וְנֶאֱמַר "וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל" (שמות ו,יג) - אָמְרוּ מִפִּי הַקַּבָּלָה, שֶׁאָמַר לָהֶם לְמֹשֶׁה וּלְאַהֲרוֹן: עַל מְנָת שֶׁיִּהְיוּ מְקַלְּלִין אֶתְכֶם וְסוֹקְלִין אֶתְכֶם בַּאֲבָנִים.
3Just as a judge is commanded to fulfill this mitzvah; so, too, the community is commanded to show honor to a judge, as Deuteronomy 1:18 states: “And I commanded you....”6 This is a command to the community that they should treat a judge with awe. He should not act in a demeaning manner in their presence, nor should he conduct himself in a frivolous manner.גכְּדֶרֶךְ שֶׁנִּצְטַוָּה הַדַּיָּן לִנְהֹג בְּמִצְוָה זוֹ, כָּךְ נִצְטַוּוּ הַצִּבּוּר לִנְהֹג כָּבוֹד בַּדַּיָּן, שֶׁנֶּאֱמַר "וָאֲצַוֶּה אֶתְכֶם" (דברים א, יח) - זוֹ אַזְהָרָה לַצִּבּוּר שֶׁתִּהְיֶה אֵימַת הַדַּיָּן עֲלֵיהֶן. וְלֹא יִתְבַּזֶּה בִּפְנֵיהֶם, וְלֹא יִנְהַג קַלּוּת רֹאשׁ בְּעַצְמוֹ.
4When a person is given a position of leadership over the community, he is forbidden to perform work in the presence of three people, lest he be demeaned in their eyes.7 Now if performing work in public is forbidden to him, certainly, it is forbidden for him to eat and drink or to become intoxicated in the presence of people at large8 and in the gatherings of the common people and in friendly get-togethers.9דכֵּיוָן שֶׁנִּתְמַנָּה אָדָם פַּרְנָס עַל הַצִּבּוּר, אָסוּר בַּעֲשִׂיַּת מְלָאכָה בִּפְנֵי שְׁלוֹשָׁה, כְּדֵי שֶׁלֹּא יִתְבַּזֶּה בִּפְנֵיהֶם. אִם הַמְּלָאכָה בָּרַבִּים אֲסוּרָה עָלָיו - קַל וְחֹמֶר לֶאֱכֹל וְלִשְׁתּוֹת וּלְהִשְׁתַּכֵּר בִּפְנֵי רַבִּים וּבִכְנֶסֶת עַמֵּי הָאָרֶץ וּבִסְעוּדַת מְרֵעוּת.
Woe to those judges who conduct themselves in this manner, disgracing the Torah of Moses. They debase its judgments and lower them to the earth, casting them in the dust, bringing about harm to them and their descendants in this world and in the world to come.אוֹי לָהֶם לְאוֹתָן הַדַּיָּנִים, שֶׁנָּהֲגוּ בְּכָּךְ מֵעֶלְבּוֹן תּוֹרַת מֹשֶׁה, שֶׁבָּזוּ דִּינֶיהָ וְהִשְׁפִּילוּהָ עַד אֶרֶץ וְהִגִּיעוּהָ עַד עָפָר, וְגָרְמוּ רָעָה לָהֶן וְלִבְנֵי בְּנֵיהֶם בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא.
5It is forbidden to conduct oneself capriciously in relation to the agent sent by the court. For the word of the court’s agent is accepted as that of two witnesses with regard to the question of ostracism.10 האָסוּר לִנְהֹג קַלּוּת רֹאשׁ בִּשְׁלִיחַ בֵּית דִּין, וַהֲרֵי הַשָּׁלִיחַ נֶאֱמָן כִּשְׁנַיִם לְעִנְיַן הַנִּדּוּי.
Were he to say: “So-and-so disgraced me,” “...disgraced the judge,” or “...refused to appear in court,” that person is ostracized on the basis of his statements. We do not, however, have a document recording the ban of ostracism composed until two witness come and testify that he refused to appear in the court.11שֶׁאִם אָמַר פְּלוֹנִי הִקְלַּנִי, אוֹ הִקְלָה הַדַּיָּן, אוֹ לֹא רָצָה לָבוֹא לַדִּין - מְשַׁמְּתִין אוֹתוֹ עַל פִּיו. אֲבָל אֵין כּוֹתְבִין עָלָיו פִּתְחָא, עַד שֶׁיָּבוֹאוּ שְׁנַיִם וְיָעִידוּ שֶׁנִּמְנָע לָבוֹא.
6An agent of the court is not liable for relating unfavorable gossip for telling the court about these matters12.ואֵין שְׁלִיחַ בֵּית דִּין חַיָּב בַּאֲמִירַת דְּבָרִים אֵלּוּ מִשּׁוּם לָשׁוֹן הָרָע.
Whenever anyone causes aggravation to the agent of the court, the court has the license to have “stripes for rebellious conduct”13 administered to him.וְכָל הַמְּצַעֵר שְׁלִיחַ בֵּית דִּין - יֵשׁ לְבֵית דִּין רְשׁוּת לְהַכּוֹתוֹ מַכַּת מַרְדּוּת.
7When the agent of the court orders a person to appear in court, saying: “So-and-so sent me,” and mentioning the name of only one of the judges, a document declaring his ostracism cannot be composed against the litigant unless the agent summons him in the name of all three judges.14זשְׁלִיחַ בֵּית דִּין שֶׁאָמַר 'פְּלוֹנִי שְׁלָחַנִי בְּשֵׁם אֶחָד מִן הַדַּיָּנִים', וְלֹא רָצָה בַּעַל דִּין לָבוֹא - אֵין כּוֹתְבִין עָלָיו פִּתְחָא שֶׁל שַׁמְתָּא, עַד שֶׁיֹּאמַר מִשֵּׁם שְׁלָשְׁתָּן.
When does the above apply? When the agent went and conveyed this message on a day on which it was not known that the court was to hold session. On a day on which it is known to hold session, by contrast, everyone knows that all of the judges gather together. Even though the agent came and conveyed the message in the name of only one judge, it is as if he came in the name of all three.15בַּמֶּה דְּבָרִים אֲמוּרִים? שֶׁהָלַךְ הַשָּׁלִיחַ בְּיוֹם שֶׁאֵינוֹ יָדוּעַ לִישִׁיבַת הַדַּיָּנִים. אֲבָל בְּיוֹם הַיָּדוּעַ שֶׁהַדַּיָּנִים יֵשְׁבוּ בּוֹ לַדִּין, הַכֹּל יוֹדְעִין שֶׁכָּל הַדַּיָּנִים מְקֻבָּצִין בּוֹ, וְאַף עַל פִּי שֶׁבָּא הַשָּׁלִיחַ בְּשֵׁם אֶחָד, כְּאִלּוּ בָּא בְּשֵׁם שְׁלָשְׁתָּן.
8When a person is summoned by the court and does not appear in court, a ban of ostracism is pronounced against him. This ban is recorded in a legal document; he is liable to pay the fee of the scribe who composes the document.16 When he comes to court, this document is torn.חמִי שֶׁשָּׁלְחוּ לוֹ בֵּית דִּין לָבוֹא, וְלֹא בָא לַדִּין - מְנַדִּין אוֹתוֹ, וְכוֹתְבִין עָלָיו פִּתְחָא וְנוֹתֵן שְׂכַר הַסּוֹפֵר. וּבָעֵת שֶׁיָּבוֹא קוֹרְעִין הַפִּתְחָא.
If such a document was composed because a litigant did not accept a judgment, it may be tom up when he states that he is willing to accept it.17כָּתְבוּ עָלָיו פִּתְחָא מִפְּנֵי שֶׁלֹּא קִבֵּל הַדִּין - כֵּיוָן שֶׁאָמַר 'הֲרֵינִי מְקַבֵּל הַדִּין', קוֹרְעִין נִדּוּיוֹ.
When a court summons a litigant to appear on a certain day and he does not appear at all that day, a document recording the ban of ostracism is composed that evening.18קָבְעוּ לוֹ בֵּית דִּין זְמַן שֶׁיָּבוֹא הַיּוֹם, וְלֹא בָא כָּל אוֹתוֹ הַיּוֹם - כּוֹתְבִין עָלָיו פִּתְחָא לָעֶרֶב.
When does the above apply? When he lived in the city19 and stubbornly refused to come. If, however, he lived in the outlying villages and would go in and go out from the city at times, we summon him to appear in court on Monday, Thursday, and the following Monday.20 If the second Monday passes without him appearing, we do not compose a ban of ostracism until the following day.21בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁהָיָה בַּמְּדִינָה, וּמָרַד וְלֹא בָא. אֲבָל אִם הָיָה בַּכְּפָרִים וְיוֹצֵא וְנִכְנָס - קוֹבְעִין לוֹ זְמַן שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי. וְאִם שָׁלַם יוֹם שֵׁנִי וְלֹא בָא - אֵין כּוֹתְבִין עָלָיו פִּתְחָא, עַד לְמָחָר.
9We do not summon a person to court during the month of Nissan, nor during the month of Tishrei,22 because the people are occupied with the preparations for the festivals.23 Nor is a summons issued for Friday, or for the day preceding a festival.טאֵין קוֹבְעִין זְמַן לֹא בִּימֵי נִיסָן וְלֹא בִּימֵי תִּשְׁרֵי, מִפְּנֵי שֶׁהָעָם טְרוּדִין בַּמּוֹעֲדוֹת. וְלֹא בְּעֶרֶב שַׁבָּת וְלֹא בְּעֶרֶב יוֹם טוֹב.
We do, however, issue a summons in Nissan, for him to appear after Nissan, and a summons in Tishrei, for him to appear after Tishrei. We do not, however, issue a summons on Friday for a litigant to appear after the Sabbath. The rationale is that everyone is busy on Friday.24אֲבָל קוֹבְעִין בְּנִיסָן שֶׁיָּבוֹא אַחַר נִיסָן, וּבְתִשְׁרֵי שֶׁיָּבוֹא אַחַר תִּשְׁרֵי. אֲבָל אֵין קוֹבְעִין בְּעֶרֶב שַׁבָּת שֶׁיָּבוֹא אַחַר הַשַּׁבָּת, מִפְּנֵי שֶׁהַכֹּל טְרוּדִין בְּעֶרֶב שַׁבָּת.
10When a person was located in a city and the agent of the court went to summon him, but could not find him, a court date is not set until the agent finds him and conveys this information.25 ימִי שֶׁהוּא בַּמְּדִינָה, וְהָלַךְ שְׁלִיחַ בֵּית דִּין וְלֹא מְצָאוֹ - אֵין קוֹבְעִין לוֹ זְמַן עַד שֶׁיִּמְצָא אוֹתוֹ הַשָּׁלִיחַ וְיֹאמַר לוֹ.
Different rules apply if he lives in a village outside the city. If he is accustomed to coming on that day, the agent may tell one of his neighbors, even a woman:26 “If so-and-so comes, inform him that the court summoned him to appear at this time.” If he does not come that day, he is placed under a ban of ostracism that evening.27הָיָה בִּכְפָר חוּץ לַמְּדִינָה, אִם דַּרְכּוֹ לָבוֹא בְּאוֹתוֹ הַיּוֹם - אוֹמֵר הַשָּׁלִיחַ אַפִלּוּ לְאֶחָד מִן הַשְּׁכֵנִים, אַפִלּוּ לְאִשָּׁה, 'אִם יָבוֹא פְּלוֹנִי הוֹדִיעוּהוּ שֶׁבֵּית דִּין קָבְעוּ לוֹ זְמַן שֶׁיָּבוֹא הַיּוֹם לְבֵית דִּין'. וְאִם לֹא בָא, מְנַדִּין אוֹתוֹ לָעֶרֶב.
When does the above apply? When the way which he is wont to follow does not pass the place of the court.בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁאֵין הַדֶּרֶךְ שֶׁדַּרְכּוֹ לֵילֵךְ בָּהּ עַל מְקוֹם בֵּית דִּין.
If, however, his path passes the court, he is not placed under a ban of ostracism until the agent notifies him himself. For perhaps the neighbors will not notify him. For they will rationalize: “His path passes past the entrance to the court. Certainly, he visited them and was released.”28אֲבָל אִם הָיָה דַּרְכּוֹ עֲלֵיהֶן - אֵין מְנַדִּין אוֹתוֹ, עַד שֶׁיּוֹדִיעוֹ הַשָּׁלִיחַ בְּעַצְמוֹ; שֶׁמָּא לֹא אָמְרוּ לוֹ הַשְּׁכֵנִים, שֶׁהֲרֵי הֵם אוֹמְרִין דַּרְכּוֹ עַל בֵּית דִּין וּכְבָר הָלַךְ לָהֶם, וְנִפְטַר.
Similarly, if he will not come into the city until the following day, we do not rely on the neighbors, for perhaps they will forget and fail to notify him.29וְכֵן אִם לֹא בָא לַמְּדִינָה עַד לְמָחָר - אֵין סוֹמְכִין עַל הַשְּׁכֵנִים, שֶׁמָּא שָׁכְחוּ הַשְּׁכֵנִים וְלֹא אָמְרוּ לוֹ.
11The following laws apply when a person comes to the court and accepts the judgment issued against him,30 he is told to make financial restitution, but does not do so.31 He is not placed under a ban of ostracism until he is given a warning on Monday, Thursday, and the following Monday. If he does not pay by that time, he is placed under a ban of ostracism until he pays what he is liable.יאמִי שֶׁבָּא לְבֵית דִּין וְקִבֵּל הַדִּין, וְאָמְרוּ לוֹ לְשַׁלֵּם, וְהָלַךְ וְלֹא שִׁלַּם - אֵין מְנַדִּין אוֹתוֹ עַד שֶׁיַתְרוּ בּוֹ שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְאַחַר כָּךְ מְנַדִּין אוֹתוֹ עַד שֶׁיִּתֵּן מַה שֶׁהוּא חַיָּב.
If he waits 30 days and does not seek to have the ban of ostracism lifted, he is excommunicated.32וְאִם עָמַד שְׁלוֹשִׁים יוֹם וְלֹא תָבַע נִדּוּיוֹ - מַחֲרִימִין אוֹתוֹ.
Footnotes
1.
By the hand of heaven. See Hilchot Teshuvah 3:13 which includes leaders who cast fear upon the community unnecessarily among those who will not receive a portion in the world-to-come.
2.
Elihu was rebuking Job, telling him that perhaps he suffered his misfortune, because as the leader of the community, he imposed fear upon the people (Rashi’s commentary to the verse).
3.
See Nedarim 81a who mentions that Torah sages will be punished for referring to people at large in a derogatory manner.
4.
I.e., when entering a room, he should not enter where the people are seated, so that it appears that he is stepping over their heads. Note the Sefer Me’irat Einayim 8:19 which states that in the present age when it is customary to sit on benches or chairs and not on the ground, this prohibition applies only when the judge walks on a table in front of the community. Only then would it appear that he is “stepping over their heads.” See also Hilchot Talmud Torah 6:7 which states that a Torah scholar should not enter the house of study last, so as not to inconvenience the people.
5.
The Sifri to Numbers 11:12.
6.
I.e., Moses relayed God's command to honor the judges to the people.
7.
Rashi, Kiddushin 70a states that it is degrading for a community to have a leader who does not have anyone to perform ordinary tasks on his behalf.
8.
See Hilchot De’ot 5:2; Hilchot Talmud Torah 4:5.
9.
Our translation follows the interpretation of the Bayit Chadash who explains that it is forbidden for such a person to attend a feast of common people even if it is held in honor of a mitzvah, and it is forbidden for him to attend an ordinary friendly get-together even if Torah scholars will be in attendance.
10.
I.e., the court pronounces a ban of ostracism on that basis.
11.
Bava Kama 112b states that the testimony of witnesses is required, because the person against whom the ban is pronounced is required to pay the scribe's fee for the composition of the legal document (see Halachah 8). Since money is never expropriated from a person unless two witnesses testify to his obligation, witnesses must testify for that document to be composed.
12.
I.e., negative statements the litigant made against him or against the judges.
13.
See Chapter 18, Halachah 5. See also Hilchot Rotzeach 5:6 where the Rambam states that the agent of the court himself is allowed to administer blows. See also the Ramah (Choshen Mishpat 8:5) which echoes these statements.
14.
The Ramah (Choshen Mishpat 11:2) states that if one of the judges is of exceptional renown, as a token of respect, the summons should always be conveyed in his name.
15.
The Siftei Cohen 11:3 states that if the agent comes in the name of a judge of lower stature, the litigant is not judged as if he disobeyed the commandment of the entire court.
16.
I.e., when he seeks to have the ban of ostracism annulled, he must pay for the composition of the document.
17.
We do not wait until he actually pays the settlement imposed upon him. As long as he makes a commitment to do so, we lift the ban of ostracism (see Rashi, Bava Kama 113a). In Hilchot Talmud Torah 6:14, the Rambam writes that the ban is not lifted until the litigant pays. In his gloss to that halachah, the Kessef Mishneh states that in Hilchot Talmud Torah, the Rambam was speaking in more general terms.
18.
When quoting this law, the Shulchan Aruch (Choshen Mishpat 11:1) deviates from the Rambam’s ruling and states that the ban of ostracism is composed the following day. The Sefer Me’irat Einayim 11:13 states that it is possible to explain that there is no contradiction between the two, because in the evening, the new day begins. The point of both rulings is that the ban of ostracism is not issued until the day of the summons passes.
19.
Where the court was located. In such a situation, it is obvious that his refusal stems from stubbornness.
20.
I.e., he is given three separate summonses [Shulchan Aruch (Choshen Mishpat 11:1)]. These are the days when the courts would hold session in the Talmudic era. If the courts hold sessions on other days, the times for the ban of ostracism should be adjusted accordingly. If the court has a fixed day on which they hold sessions, they do not have the authority to summon him on any other day.
21.
Since he does not live in the city, he is give this additional measure of consideration.
22.
Even on the ordinary weekdays of these months.
Hilchot Sh’vitat Yom Tov 7:12 states that the court may adjudicate a case during Chol HaMoed. This does not, however, necessarily represent a contradiction. The intent could be that when both litigants agree, the hearing may be held on Chol HaMoed - and needless to say, on the days before or after the festival. If, however, a litigant must be summoned against his will, he should not be summoned in these months.
23.
Rashi, Bava Kama 113a, gives a different reason: During these months, the people are occupied with the harvest.
The Sefer Me’irat Einayim 5:5 states that no restrictions are placed on the month of Sivan. Since the holiday of Shavuos is only one (or in the diaspora, two) day(s) and there are no unique mitzvot associated with its observance, extensive preparation is not necessary.
Similarly, after the festivals, the hustle and bustle of the holiday season still leaves its impression and it is not appropriate to summon a person to court (Rabbi Akiva Eiger).
24.
Because he could excuse himself, saying: “Because of my preoccupation with the preparations for the Sabbath, I forgot about the summons” (Bava Kama 113a).
25.
In this instance, the agent does not convey the message to the neighbors, relying on them to communicate it to the litigant. The rationale is that since the litigant is in the city, the neighbors will not feel responsible to communicate the message to him. They will feel that sooner or later, the court agent will meet the person and convey the message to him (Sefer Me'irat Einayim 11:12).
26.
Although a woman is not accepted as a witness, we rely on her to communicate this message.
27.
We assume that he received the message and willfully did not heed it. Hence, he is ostracized in punishment for refusing to obey the court’s summons.
28.
Since it is possible that the message was not delivered, the person cannot be held responsible for failing to appear in court.
29.
In this instance, as well, since it is possible that he did not receive the message, the person cannot be held responsible for failing to appear in court.
30.
If, however, he refuses to accept the court’s judgment, he is placed under a ban of ostracism immediately [Kessef Mishneh; Ramah (Choshen Mishpat 19:3)].
31.
I.e., he does not brazenly refuse to uphold the court’s ruling, but procrastinates and does not pay.
32.
I.e., placed under a more severe ban.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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