## Sanhedrin Daf 6b

###### Sanhedrin 6b:1
[Sanhedrin 6b:1](https://torahapp.org/share/book/Sanhedrin/r/6b:1)

נִגְמַר הַדִּין, אִי אַתָּה רַשַּׁאי לִבְצוֹעַ.

**William Davidson Edition - English:**
Once **the** verdict of the **judgment has been issued,** it **is not permitted** for **you to mediate** a dispute.


###### Sanhedrin 6b:2
[Sanhedrin 6b:2](https://torahapp.org/share/book/Sanhedrin/r/6b:2)

סרמ״ש בנק״ש סִימָן. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: אָסוּר לִבְצוֹעַ, וְכׇל הַבּוֹצֵעַ – הֲרֵי זֶה חוֹטֵא, וְכׇל הַמְבָרֵךְ אֶת הַבּוֹצֵעַ – הֲרֵי זֶה מְנָאֵץ. וְעַל זֶה נֶאֱמַר: ״בֹּצֵעַ בֵּרֵךְ נִאֵץ ה׳״.

**William Davidson Edition - English:**
The Gemara presents **a mnemonic** device alluding to the names of *tanna’im* in the coming discussion: ***Samekh*, *reish*, *mem*, *shin*; *beit*, *nun*, *kuf*, *shin*.** The *Tosefta* cites several statements of *tanna’im* related to compromise and the term *botze’a*. **Rabbi Eliezer, son of Rabbi Yosei HaGelili, says:** It is **prohibited to mediate** a dispute; **and anyone who mediates [*habotze’a*]** a dispute **is a sinner; and anyone who blesses the mediator is cursing** God. **And of this, it is stated:** “And **the covetous [*botze’a*] blesses himself, though he despises the Lord”** (Psalms 10:3).


###### Sanhedrin 6b:3
[Sanhedrin 6b:3](https://torahapp.org/share/book/Sanhedrin/r/6b:3)

אֶלָּא יִקּוֹב הַדִּין אֶת הָהָר, שֶׁנֶּאֱמַר: ״כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא״. וְכֵן מֹשֶׁה הָיָה אוֹמֵר: יִקּוֹב הַדִּין אֶת הָהָר. אֲבָל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, וּמֵשִׂים שָׁלוֹם בֵּין אָדָם לַחֲבֵירוֹ, שֶׁנֶּאֱמַר: ״תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ וְעַוְלָה לֹא נִמְצָא בִשְׂפָתָיו בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן״.

**William Davidson Edition - English:**
**Rather,** the judge must assure that **the** true **judgment will** prevail at all costs and metaphorically **pierce the mountain, as it is stated: “For the judgment is God’s”** (Deuteronomy 1:17). **And similarly, Moses would say: Let the judgment pierce the mountain. But** by contrast, **Aaron,** whose role was not that of a judge, was **a lover of peace and a pursuer of peace, and** he **would apply peace between** one **person and the other, as it is stated: “The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and turned many away from iniquity”** (Malachi 2:6).


###### Sanhedrin 6b:4
[Sanhedrin 6b:4](https://torahapp.org/share/book/Sanhedrin/r/6b:4)

רַבִּי אֱלִיעֶזֶר אוֹמֵר: הֲרֵי שֶׁגָּזַל סְאָה שֶׁל חִטִּים, וּטְחָנָהּ וַאֲפָאָהּ וְהִפְרִישׁ מִמֶּנָּה חַלָּה, כֵּיצַד מְבָרֵךְ? אֵין זֶה מְבָרֵךְ אֶלָּא מְנָאֵץ. וְעַל זֶה נֶאֱמַר: ״וּבֹצֵעַ בֵּרֵךְ נִאֵץ ה׳״.

**William Davidson Edition - English:**
The *Tosefta* cites several other interpretations of the above-mentioned verse from Psalms. **Rabbi Eliezer says:** If **one stole a *se’a* of wheat and ground it and baked it and separated *ḥalla* from it,** i.e., separated the portion of the dough that must be given to the priests, **how can he** possibly **recite the blessing** on the mitzva of *ḥalla*? **He is not blessing; rather,** he is **cursing** God. **And of this** offense **it is stated: “And the covetous [*uvotze’a*] blesses himself, though he despises the Lord,”** interpreted homiletically as: And whoever blesses upon breaking [*botze’a*] the bread despises the Lord.


###### Sanhedrin 6b:5
[Sanhedrin 6b:5](https://torahapp.org/share/book/Sanhedrin/r/6b:5)

רַבִּי מֵאִיר אוֹמֵר: לֹא נֶאֱמַר ״בּוֹצֵעַ״ אֶלָּא כְּנֶגֶד יְהוּדָה, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ״. וְכׇל הַמְבָרֵךְ אֶת יְהוּדָה – הֲרֵי זֶה מְנָאֵץ, וְעַל זֶה נֶאֱמַר: ״וּבֹצֵעַ בֵּרֵךְ נִאֵץ ה׳״.

**William Davidson Edition - English:**
**Rabbi Meir says:** The term ***botze’a*** employed in that verse **was stated only with regard to Judah, as it is stated: “And Judah said to his brothers: What profit [*betza*] is it if we slay our brother** and conceal his blood? Come, and let us sell him to the Ishmaelites” (Genesis 37:26–27). **And** consequently, **anyone who blesses Judah** for this act **is cursing** God, **and of this it is stated: “And the covetous [*uvotze’a*] blesses himself, though he despises the Lord,”** interpreted homiletically as: “And whoever blesses the profiteer [*botze’a*] despises the Lord.”


###### Sanhedrin 6b:6
[Sanhedrin 6b:6](https://torahapp.org/share/book/Sanhedrin/r/6b:6)

רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: מִצְוָה לִבְצוֹעַ, שֶׁנֶּאֱמַר: ״אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם״. וַהֲלֹא בִּמְקוֹם שֶׁיֵּשׁ מִשְׁפָּט – אֵין שָׁלוֹם, וּבִמְקוֹם שֶׁיֵּשׁ שָׁלוֹם – אֵין מִשְׁפָּט? אֶלָּא אֵיזֶהוּ מִשְׁפָּט שֶׁיֵּשׁ בּוֹ שָׁלוֹם? הֱוֵי אוֹמֵר: זֶה בִּיצּוּעַ.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Korḥa says:** It is **a mitzva to mediate** a dispute, **as it is stated: “Execute the judgment of truth and peace in your gates”** (Zechariah 8:16). **Is it not that in the place where there is** strict **judgment there is no** true **peace, and in a place where there is** true **peace, there is no** strict **judgment? Rather, which is the judgment that has peace within it? You must say: This is mediation,** as both sides are satisfied with the result.


###### Sanhedrin 6b:7
[Sanhedrin 6b:7](https://torahapp.org/share/book/Sanhedrin/r/6b:7)

וְכֵן בְּדָוִד הוּא אוֹמֵר: ״וַיְהִי דָוִד עֹשֶׂה מִשְׁפָּט וּצְדָקָה״. וַהֲלֹא כׇּל מָקוֹם שֶׁיֵּשׁ מִשְׁפָּט – אֵין צְדָקָה, וּצְדָקָה – אֵין מִשְׁפָּט? אֶלָּא אֵיזֶהוּ מִשְׁפָּט שֶׁיֵּשׁ בּוֹ צְדָקָה? הֱוֵי אוֹמֵר: זֶה בִּיצּוּעַ.

**William Davidson Edition - English:**
**And similarly, with regard to David, it says: “And David executed justice and charity** to all his people” (II Samuel 8:15). **And is it not** that **wherever there is** strict **justice, there is no charity, and** wherever there is **charity, there is no** strict **justice? Rather, which is the justice that has within it charity? You must say: This is mediation.**


###### Sanhedrin 6b:8
[Sanhedrin 6b:8](https://torahapp.org/share/book/Sanhedrin/r/6b:8)

אֲתָאן לְתַנָּא קַמָּא. דָּן אֶת הַדִּין, זִיכָּה אֶת הַזַּכַּאי וְחִיֵּיב אֶת הַחַיָּיב. וְרָאָה שֶׁנִּתְחַיֵּיב עָנִי מָמוֹן, וְשִׁלֵּם לוֹ מִתּוֹךְ בֵּיתוֹ – זֶה מִשְׁפָּט וּצְדָקָה.

**William Davidson Edition - English:**
The Gemara cites an alternative interpretation of David’s method of judgment, in which **we come to** the opinion of **the first *tanna*,** i.e., Rabbi Eliezer, son of Rabbi Yosei HaGelili, who says that it is prohibited to mediate a dispute: If a judge **adjudicated** a case of monetary **law,** and he correctly **exonerated the** party who was **exempt** from payment **and deemed liable the** party who was **liable** to pay, if he then **saw that** due to his ruling **a poor person became liable** to pay an amount of **money** that is beyond his means **and** therefore the judge himself **paid for him from his** own **house, this is justice and** also **charity.**


###### Sanhedrin 6b:9
[Sanhedrin 6b:9](https://torahapp.org/share/book/Sanhedrin/r/6b:9)

מִשְׁפָּט לָזֶה וּצְדָקָה לָזֶה: מִשְׁפָּט לָזֶה – שֶׁהֶחְזִיר לוֹ מָמוֹן, וּצְדָקָה לָזֶה – שֶׁשִּׁילֵּם לוֹ מִתּוֹךְ בֵּיתוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר: ״וַיְהִי דָוִד עֹשֶׂה מִשְׁפָּט וּצְדָקָה לְכׇל עַמּוֹ״. מִשְׁפָּט לָזֶה – שֶׁהֶחְזִיר לוֹ אֶת מָמוֹנוֹ, וּצְדָקָה לָזֶה – שֶׁשִּׁילֵּם לוֹ מִתּוֹךְ בֵּיתוֹ.

**William Davidson Edition - English:**
The Gemara continues: It is **justice for this** one **and charity for that** one: It is **justice for this** one, **because** the judge **restored** his **money to him; and** it is **charity for that** poor person, **because** the judge **paid for him from his** own **house. And similarly, with regard to David, it says: “And David executed justice and charity to all his people”** (II Samuel 8:15). He executed **justice for this** one, **because** he **restored his money to him, and charity for that** one, **because** he **paid for him from his** own **house.**


###### Sanhedrin 6b:10
[Sanhedrin 6b:10](https://torahapp.org/share/book/Sanhedrin/r/6b:10)

קַשְׁיָא לֵיהּ לְרַבִּי: הַאי ״לְכׇל עַמּוֹ״ – לַעֲנִיִּים מִיבְּעֵי לֵיהּ! אֶלָּא, רַבִּי אוֹמֵר: אַף עַל פִּי שֶׁלֹּא שִׁילֵּם מִתּוֹךְ בֵּיתוֹ, זֶהוּ מִשְׁפָּט וּצְדָקָה. מִשְׁפָּט לָזֶה וּצְדָקָה לָזֶה: מִשְׁפָּט לָזֶה – שֶׁהֶחְזִיר לוֹ מָמוֹנוֹ, וּצְדָקָה לָזֶה – שֶׁהוֹצִיא גְּזֵילָה מִתַּחַת יָדוֹ.

**William Davidson Edition - English:**
This interpretation of the verse is **difficult for Rabbi** Yehuda HaNasi. If the word “charity” is meant to demonstrate that David supported the poor defendants, **this** term: **“To all his people,”** is incorrect. If the interpretation is correct, **it should have** stated: Charity **to the poor people. Rather, Rabbi** Yehuda HaNasi **says: Although** he **did not pay from his** own **house, it is** still **justice and charity.** It is **justice for this** one **and charity for that** one. It is **justice for this** one, **because** the judge **restored his money to him, and charity for that** one, **because** the judge **removed** the **stolen item from his possession.** By adjudicating the case correctly and compelling the liable party to pay his debt, the judge thereby ensures that the liable party does not illegitimately maintain property to which he is not entitled.


###### Sanhedrin 6b:11
[Sanhedrin 6b:11](https://torahapp.org/share/book/Sanhedrin/r/6b:11)

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: שְׁנַיִם שֶׁבָּאוּ לְפָנֶיךָ לַדִּין, עַד שֶׁלֹּא תִּשְׁמַע דִּבְרֵיהֶן, אוֹ מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְאִי אַתָּה יוֹדֵעַ לְהֵיכָן דִּין נוֹטֶה – אַתָּה רַשַּׁאי לוֹמַר לָהֶן: ״צְאוּ וּבִצְעוּ״. מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְאַתָּה יוֹדֵעַ לְהֵיכָן הַדִּין נוֹטֶה – אִי אַתָּה רַשַּׁאי לוֹמַר לָהֶן: ״צְאוּ וּבִצְעוּ״, שֶׁנֶּאֱמַר: ״פּוֹטֵר מַיִם רֵאשִׁית מָדוֹן וְלִפְנֵי הִתְגַּלַּע הָרִיב נְטוֹשׁ״. קוֹדֶם שֶׁנִּתְגַּלַּע הָרִיב – אַתָּה יָכוֹל לְנׇטְשׁוֹ; מִשֶּׁנִּתְגַּלַּע הָרִיב – אִי אַתָּה יָכוֹל לְנׇטְשׁוֹ.

**William Davidson Edition - English:**
**Rabbi Shimon ben Menasya says:** If **two** litigants **come before you for a judgment, before you hear their** respective **statements** and claims; **or after you hear their statements but you do not** yet **know where the judgment is leaning,** meaning that it is not yet clear to the judge which party is in the right, **you** are **permitted to say to them: Go out and mediate.** But **after you hear their statements and you know where the judgment is leaning, you are not permitted to say to them: Go out and mediate, as it is stated: “The beginning of strife is as when one releases water; therefore leave off contention before the quarrel breaks out”** (Proverbs 17:14). Rabbi Shimon ben Menasya interprets the verse to mean: **Before** the resolution of **the contention is revealed, you can cast it off. Once** the resolution of **the contention is revealed, you cannot cast it off.**


###### Sanhedrin 6b:12
[Sanhedrin 6b:12](https://torahapp.org/share/book/Sanhedrin/r/6b:12)

וְרֵישׁ לָקִישׁ אָמַר: שְׁנַיִם שֶׁבָּאוּ לַדִּין, אֶחָד רַךְ וְאֶחָד קָשֶׁה, עַד שֶׁלֹּא תִּשְׁמַע דִּבְרֵיהֶם, אוֹ מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְאֵין אַתָּה יוֹדֵעַ לְהֵיכָן דִּין נוֹטֶה – אַתָּה רַשַּׁאי לוֹמַר לָהֶם: ״אֵין אֲנִי נִזְקָק לָכֶם״, שֶׁמָּא נִתְחַיֵּיב חָזָק וְנִמְצָא חָזָק רוֹדְפוֹ. מִשֶּׁתִּשְׁמַע דִּבְרֵיהֶן וְאַתָּה יוֹדֵעַ לְהֵיכָן הַדִּין נוֹטֶה – אִי אַתָּה יָכוֹל לוֹמַר לָהֶן: ״אֵינִי נִזְקָק לָכֶם״, שֶׁנֶּאֱמַר: ״לֹא תָגוּרוּ מִפְּנֵי אִישׁ״.

**William Davidson Edition - English:**
**And Reish Lakish says:** If **two** litigants **come for a judgment,** and **one** is **flexible** and agreeable **and one** is **rigid** and contentious, **before you hear their** respective **statements, or after you hear their statements but you do not** yet **know where the judgment is leaning,** it **is permitted** for **you to say to them: I will not submit to** your request to judge **you.** The judge may refuse the case out of fear that **perhaps the strong** and contentious one will **be** found **liable, and** it will **turn out** that **the strong** one will **pursue** the judge with intent to harm **him.** But **once you hear their statements and you know where the judgment is leaning, you may not say to them: I will not submit to** your request to judge **you, as it is stated: “You shall not be afraid before any man”** (Deuteronomy 1:17).


###### Sanhedrin 6b:13
[Sanhedrin 6b:13](https://torahapp.org/share/book/Sanhedrin/r/6b:13)

רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה אוֹמֵר: מִנַּיִין לְתַלְמִיד שֶׁיּוֹשֵׁב לִפְנֵי רַבּוֹ וְרָאָה זְכוּת לֶעָנִי וְחוֹבָה לֶעָשִׁיר, מִנַּיִין שֶׁלֹּא יִשְׁתּוֹק? שֶׁנֶּאֱמַר: ״לֹא תָגוּרוּ מִפְּנֵי אִישׁ״. רַבִּי חָנִין אוֹמֵר: לֹא תַּכְנִיס דְּבָרֶיךָ מִפְּנֵי אִישׁ. וִיהוּ עֵדִים יוֹדְעִים אֶת מִי הֵן מְעִידִין, וְלִפְנֵי מִי הֵן מְעִידִין, וּמִי עָתִיד לִיפָּרַע מֵהֶן, שֶׁנֶּאֱמַר: ״וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי ה׳״.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Korḥa says: From where** is it derived **that a student who is sitting before his teacher and** he **sees** a point of **merit for a poor person or liability for a wealthy person, from where** is it derived **that he should not be silent? As it is stated: “You shall not be afraid before any man”;** he should fear neither his teacher nor the wealthy litigant. **Rabbi Ḥanin says:** The verse intimates: **Do not suppress your statement before** any **man. And the witnesses should know about whom they are testifying, and before Whom they are testifying, and Who will ultimately exact payment from them, as it is stated: “Then both the men, between whom the controversy is, shall stand before the Lord”** (Deuteronomy 19:17).


###### Sanhedrin 6b:14
[Sanhedrin 6b:14](https://torahapp.org/share/book/Sanhedrin/r/6b:14)

וִיהוּ הַדַּיָּינִין יוֹדְעִין אֶת מִי הֵן דָּנִין, וְלִפְנֵי מִי הֵן דָּנִין, וּמִי עָתִיד לִיפָּרַע מֵהֶן, שֶׁנֶּאֱמַר: ״אֱלֹהִים נִצָּב בַּעֲדַת אֵל״. וְכֵן בִּיהוֹשָׁפָט הוּא אוֹמֵר: ״וַיֹּאמֶר אֶל הַשֹּׁפְטִים רְאוּ מָה אַתֶּם עֹשִׂים כִּי לֹא לְאָדָם תִּשְׁפְּטוּ כִּי אִם לַה׳״. שֶׁמָּא יֹאמַר הַדַּיָּין: מָה לִי בְּצַעַר הַזֶּה? תַּלְמוּד לוֹמַר: ״עִמָּכֶם בִּדְבַר מִשְׁפָּט״. אֵין לוֹ לַדַּיָּין אֶלָּא מַה שֶּׁעֵינָיו רוֹאוֹת.

**William Davidson Edition - English:**
**And the judges should know whom they are judging, and before Whom they are judging, and Who will ultimately exact payment from them, as it is stated: “God stands in the congregation of God”** (Psalms 82:1). **And similarly, with regard to Jehoshaphat it says: “And he said to the judges: Consider what you do; for you judge not for man, but for the Lord”** (II Chronicles 19:6). And **lest the judge say: What** value is there **for me with this suffering?** Why should I engage in such a burdensome and difficult task? **The verse states: “He is with you in giving judgment,”** from which it is derived that in rendering his decision, **a judge has only that which his eyes see.** He is enjoined to render the best judgment possible based on the information he has available, and he is not accountable for anything else.


###### Sanhedrin 6b:15
[Sanhedrin 6b:15](https://torahapp.org/share/book/Sanhedrin/r/6b:15)

הֵיכִי דָּמֵי גְּמַר דִּין? אָמַר רַב יְהוּדָה אָמַר רַב: אִישׁ פְּלוֹנִי אַתָּה חַיָּיב, אִישׁ פְּלוֹנִי אַתָּה זַכַּאי. אָמַר רַב: הֲלָכָה כְּרַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה. אִינִי? וְהָא רַב הוּנָא תַּלְמִידֵיהּ דְּרַב הֲוָה! כִּי הֲוָה אָתוּ לְקַמֵּיהּ דְּרַב הוּנָא אָמַר לְהוּ: אִי דִּינָא בָּעֵיתוּ, אִי פְּשָׁרָה בָּעֵיתוּ? מַאי ״מִצְוָה״ נָמֵי דְּקָאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קׇרְחָה?

**William Davidson Edition - English:**
Earlier, the *Tosefta* stated that once the verdict has been issued, it is not permitted for the judge to arrange a compromise. The Gemara asks: **What are the circumstances** of **a verdict,** i.e., what is the formal action that signifies the conclusion of the case? **Rav Yehuda says** that **Rav says:** It is when the judge says: **So-and-so, you are liable; so-and-so, you are exonerated. Rav says: The *halakha*** is **in accordance with** the opinion of **Rabbi Yehoshua ben Korḥa,** who said it is a mitzva to mediate a dispute. The Gemara asks: **Is that so? And was it** not that **Rav Huna was a student of Rav,** and **when** litigants **would come before Rav Huna he would say to them: Do you want** a strict **judgment,** or **do you want a compromise?** Evidently, Rav’s student Rav Huna did not hold that it is a mitzva to specifically arrange a compromise. The Gemara clarifies: **What** does **Rabbi Yehoshua ben Korḥa** mean **that he says** it is **a mitzva?**