## Shulchan Arukh, Choshen Mishpat Siman 10

###### Shulchan Arukh, Choshen Mishpat 10:1
[Shulchan Arukh, Choshen Mishpat 10:1](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Choshen%20Mishpat/r/10:1)

**להיות מתון בדין ושימלך בגדול ממנו. ובו ד סעיפים:**
צריך הדיין להיות מתון בדין שלא יפסיקנו עד שיחמיצנו וישא ויתן בו ויהיה ברור לו כשמש והגס לבו בהוראה וקופץ ופוסק הדין קודם שיחקרנו היטב בינו לבין עצמו עד שיהיה ברור לו כשמש הרי זה שוטה רשע וגס רוח:

**Code of Hebrew Law by Chaim N. Denburg, Montreal, 1955:**
The Judge must be patient in the [administration of] justice¹ XX, 7 and *Tur* a.l., derived from Aboth I, 1: ‘Be patient in judgment.’ [viz.,] that he should not give a decision before he protracts [his deliberations]² (Is. I, 17), i.e., praise (אשרו is explained ‘declare happy’) the Judge (in capital cases) who reserves (lit. ‘makes sour’ or ‘preserves,’ i.e., he protracts his deliberations) his judgment (overnight).’ *Tur* cites כי יתחמץ לבבי וכליותי אשתונן (Ps. LXXIII, 21) which may be rendered, *For my heart* (i.e., my mind) *matures* (by protracting the deliberations) *and* (through) *my reins* (fig. the soul or mind) *I will become sharpened* (i.e., through mature judgment). Cf. *Ibn Ezra* a.l. and v. *Ha-Oẓar* by *S. J. Fin*, s.v. שנן ,חמץ. E. renders, *For my heart was in a ferment, and I was pricked in my reins*. Yad *ibid.* cites *And the cause of him that I knew not I searched out* (Job. XXIX, 16). and discussed it [the law]³ and it becomes clear to him as the sun[light].⁴: *Execute justice in the morning and deliver the spoiled out of the hand of the oppressor* (Jer. XXI, 12). Is justice executed in the morning and not during the whole day? — It means rather that if it (i.e., the judgment that you are to pronounce) is clear to you as the morning (light), pronounce it, but if not, do not pronounce it.’ He who gives legal decisions in haughtiness and rashly decides the law before he examines it well in private until it becomes clear to him as the sun[light], is regarded foolish, wicked and presumptuous.⁵

footnotes:
¹ Yad, Sanhedrin
² San. 35a: ‘Raba derived it from here: Ashsheru ḥamoẓ
³ Mishna San. III, 6(29a): After examining the witnesses separately, it is stated that ‘if their statements agreed, they (the Judges) discuss the case,’ whence we infer that a discussion must always take place in order to establish the truth.
⁴ San. 7b: ‘R. Joshiah… expounded: What is the meaning of the text, O, house of David, thus saith the Lord
⁵ Aboth IV, 7. ‘Foolish,’ since he regards himself a wise man and is too sure of his knowledge (cf. Prov. XXVI, 12) ; ‘Wicked,’ for he perverts justice; ‘Presumptuous’ because he is over-confident and consequently, is not patient in the administration of justice — M.E.


###### Shulchan Arukh, Choshen Mishpat 10:2
[Shulchan Arukh, Choshen Mishpat 10:2](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Choshen%20Mishpat/r/10:2)

כל מי שבא לידו דין ומדמהו לדין אחר שבא לידו כבר ופסקו ויש עמו בעיר גדול ממנו בחכמה ואינו נמלך בו ה"ז בכלל הרשעים שלבם גס בהורא':

**Code of Hebrew Law by Chaim N. Denburg, Montreal, 1955:**
Every [Judge] before whom a lawsuit comes and he compares it to another case that had already come before him⁶ and gave a decision [by analogy] whilst there is with him in the [same] town [a scholar who] is greater than he in wisdom and he fails to consult him [in the present case], is regarded as included among the wicked who give decisions in haughtiness.⁷ XX, 8, derived from Yeb. 109b in accord with the alternate exposition of R. Isaac : ‘Or I may explain, “he who nails himself to the matter of the law,” refers to a Judge before whom a case comes, and he having learned a certain *Halachah* (with respect to a similar case) decides by analogy, while there is a greater scholar than he whom he fails to consult.’ The same ruling applies to ritual law — *Tummim*.

footnotes:
⁶ At which time he did consult the scholar who is greater than he — M.E.
⁷ For it is quite possible that the present case is not similar to the first in all respects and consequently, requires a new orientation. Yad, Sanhedrin


###### Shulchan Arukh, Choshen Mishpat 10:3
[Shulchan Arukh, Choshen Mishpat 10:3](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Choshen%20Mishpat/r/10:3)

כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה שהגיע להוראה ואינו מורה והוא שיהיה הדור צריך לו אבל ידע שיש שם ראוי להוראה ומונע עצמו מההוראה ה"ז משובח וכל המונע עצמו מן הדין מונע ממנו איבה וגזל ושבועת שוא:

**Code of Hebrew Law by Chaim N. Denburg, Montreal, 1955:**
For she hath cast down many wounded,'⁸ refers to a scholar who has not attained [the age of] ordination, and [yet,] renders decisions; 'Yea, a mighty host are her slain,'⁸ refers to one who has attained [the age of] ordination, but avoids giving decisions,⁹ provided [his] generation has need of him.¹⁰ XX, 8; *Tur*. Derived from Ber. 63a. However, if he knew that there is [another scholar available] there [who is] fit to render decisions, and [on account of this] he refrains from giving decisions, he is considered praiseworthy.¹¹ § 8, 3, nn. 26-28. Whosoever refrains from [trying] a lawsuit avoids enmity and robbery and a vain oath.¹²

footnotes:
⁸ Prov. VII, 26.
⁸ Prov. VII, 26.
⁹ A.Z. 19b.
¹⁰ Yad, Sanhedrin
¹¹ For this entire ruling v. supra
¹² Aboth IV, 7. This is applicable even if the generation has need of him, for even if the law is quite clear, the Judge should endeavour to arbitrate the case — M.E.


###### Shulchan Arukh, Choshen Mishpat 10:4
[Shulchan Arukh, Choshen Mishpat 10:4](https://torahapp.org/share/book/Shulchan%20Arukh%2C%20Choshen%20Mishpat/r/10:4)

יהיה בעיני הדיין דין של פרוטה כדין של מאה מנה:

**Code of Hebrew Law by Chaim N. Denburg, Montreal, 1955:**
In the eyes of the Judge a lawsuit of a *Perutah* should be as [important as] one of a hundred *Maneh*.¹³ (Deut. I, 17). Resh Lakish stated: This verse intimates that a lawsuit of a *Perutah* should be as important as one of a hundred *Maneh*.’

footnotes:
¹³ San. 8a: ‘Ye shall hear the small and the great alike