## Sifrei Devarim Paragraph 190

###### Sifrei Devarim 190:1
[Sifrei Devarim 190:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:1)

(דברים יט יז) **וְעָמְדוּ**, הַדַּיָּנִים יוֹשְׁבִים וּבַעֲלֵי דִינִים עוֹמְדִים. דָּבָר אַחֵר: אַזְהָרָה לְבַעַל דִּין, שֶׁלֹּא יַשְׁמִיעַ דְּבָרָיו לַדַּיָּן קוֹדֶם שֶׁיָּבֹא בַּעַל דִּין חֲבֵרוֹ. **וְעָמְדוּ** – מִצְוָה בַּנִּדּוֹנִים שֶׁיַּעַמְדוּ.

**Sefaria Community Translation:**
(Devarim 19:17) "Then the two men shall stand": It is a mitzvah for the litigants to stand.


###### Sifrei Devarim 190:2
[Sifrei Devarim 190:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:2)

**שְׁנֵי הָאֲנָשִׁים**, אֵין לִי אֶלָּא בִּזְמַן שֶׁהֵם שְׁנֵי אֲנָשִׁים; אִישׁ עִם אִשָּׁה, וְאִשָּׁה עִם אִישׁ, שְׁתֵּי נָשִׁים זוֹ עִם זוֹ מִנַּיִן? תַּלְמוּד לוֹמַר: ״אֲשֶׁר לָהֶם הָרִיב״, מִכָּל מָקוֹם.

**Sefaria Community Translation:**
"the two men": This tells me only of men (as being required to stand). Whence do I derive (the same for) a man (contending with) a woman; a woman with a man; two women with each other? From "who have the contention" — in any event. If so, why is it written "men"?


###### Sifrei Devarim 190:3
[Sifrei Devarim 190:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:3)

יָכוֹל אַף אִשָּׁה תְּהֵא כְּשֵׁרָה לְעֵדוּת? – נֶאֱמַר כָּאן ״שְׁנֵי״ וְנֶאֱמַר לְהַלָּן (דברים יט טו) ״שְׁנֵי״, מַה שְׁנֵי הָאָמוּר כָּאן, אֲנָשִׁים וְלֹא נָשִׁים – אַף שְׁנֵי הָאָמוּר לְהַלָּן אֲנָשִׁים וְלֹא נָשִׁים.

**Sefaria Community Translation:**
Because it is written (*Ibid*. 15) "By word of two witnesses, etc.", I might think that a woman, too, may testify; it is, therefore, written here, "two," and there "two." Just as "two" here are "men," and not women, so, "two" there.


###### Sifrei Devarim 190:4
[Sifrei Devarim 190:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:4)

**אֲשֶׁר לָהֶם הָרִיב**, יָבוֹא בַּעַל הַשּׁוֹר וְיַעֲמֹד עַל שׁוֹרוֹ.

**Sefaria Community Translation:**
"who have the contention": Let the owner of the (disputed) ox come and stand by his ox.


###### Sifrei Devarim 190:5
[Sifrei Devarim 190:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:5)

**לִפְנֵי ה׳** – הֵם סְבוּרִים לִפְנֵי בָּשָׂר וָדָם הֵם עוֹמְדִים, וְאֵינָם אֶלָּא לִפְנֵי הַמָּקוֹם!

**Sefaria Community Translation:**
"before the L-rd": They think they are standing before flesh and blood — they are standing before the *L-rd*!


###### Sifrei Devarim 190:6
[Sifrei Devarim 190:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:6)

**לִפְנֵי הַכֹּהֲנִים וְהַשּׁוֹפְטִים אֲשֶׁר יִהְיוּ בַּיָּמִים הָהֵם**, זוֹ הִיא שֶׁאָמַר רַבִּי יוֹסֵי הַגְּלִילִי: וְכִי עָלְתָה עַל דַּעְתֵּנוּ שׁוֹפֵט שֶׁאֵינוֹ בְיָמֶיךָ? אֶלָּא שׁוֹפֵט שֶׁהוּא כָּשֵׁר וּמֻחְזָק לְךָ בְּאוֹתָם הַיָּמִים. הָיָה קָרוֹב וְנִתְרַחֵק – כָּשֵׁר, וְכֵן הוּא אוֹמֵר (קהלת ז י): ״אַל תֹּאמַר מֶה הָיָה״.

**Sefaria Community Translation:**
"before the Cohanim and the judges who shall be in those days": This is as R. Yossi Haglili said: Would it enter your mind that they (should stand before) a judge who is *not* in your days! (The reference is) rather, to (a judge) who had been kin (to one of the litigants [e.g., married to his sister, in which instance he would not be fit for judging his case]), and who had become "distant" (by her death — his *present* status [thus, "in your days"] permitting him to judge the case.) Variantly: (The reference is) to one who was certified (to judge you) in those days, in keeping with (Koheleth 7:10) "Do not say: What has happened that the former days were better than these, etc."


###### Sifrei Devarim 190:7
[Sifrei Devarim 190:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:7)

(דברים יט יח) **וְדָרְשׁוּ הַשֹּׁפְטִים הֵיטֵב**, וּלְהַלָּן הוּא אוֹמֵר (דברים יז ד): ״וְהֻגַּד לְךָ וְשָׁמַעְתָּ וְדָרַשְׁתָּ הֵיטֵב״ – הֵיטֵב הֵיטֵב לִגְזֵרָה שָׁוָה, מְלַמֵּד שֶׁבּוֹדְקִים אוֹתוֹ בְּשֶׁבַע חֲקִירוֹת. אֵין לִי אֶלָּא חֲקִירוֹת, בְּדִיקוֹת מִנַּיִן? תַּלְמוּד לוֹמַר (דברים יג טו): ״וְהִנֵּה אֱמֶת נָכוֹן הַדָּבָר״.

**Sefaria Community Translation:**
(Devarim 19:18) "And the judges shall inquire well. And elsewhere, (*Ibid*. 13:15) "And you shall inquire, and you shall search out, and you shall ask *well*," and elsewhere (*Ibid*. 17:4) "And it be told to you, and you hear, and you shall search it out *well*" — "well" - "well," for an identity (*gezeirah shavah* ). We are hereby taught that he is subject to seven inquiries (*chakiroth*, cross-examinations). Whence is it derived that there are also *bedikoth* ("examinations," factual review)? From (*Ibid*.) "and, behold, true and correct is the thing." Whence is it derived (that through his testimony) he is branded as "false"? From (*Ibid*. 19:18) "and, behold, a false witness is the witness."


###### Sifrei Devarim 190:8
[Sifrei Devarim 190:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:8)

מִנַּיִן שֶׁהָעֵד עוֹשֶׂה עַצְמוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: **וְהִנֵּה עֵד שֶׁקֶר הָעֵד**.

**Sefaria Community Translation:**
Whence is it derived that (through his testimony) he brands his neighbor (witness) as "false"? From (*Ibid*.) "'false' has he testified against his brother."


###### Sifrei Devarim 190:9
[Sifrei Devarim 190:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:9)

וּמִנַּיִן שֶׁעוֹשֶׂה אֶת חֲבֵרוֹ שַׁקָּר? תַּלְמוּד לוֹמַר: **וְהִנֵּה עֵד שֶׁקֶר הָעֵד**. יָכוֹל אַף מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין? תַּלְמוּד לוֹמַר: **שֶׁקֶר עָנָה בְאָחִיו**. אֱמֹר מֵעַתָּה: כָּל זְמַן שֶׁבֵּית דִּין צְרִיכִים לָהֶם, וְלֹא מִשֶּׁנֶּחְקְרָה עֵדוּתָם בְּבֵית דִּין. כְּשֶׁתִּמְצָא אוֹמֵר זוֹמֵם מִזּוֹמֵם וַאֲפִלּוּ הֵם מֵאָה.

**Sefaria Community Translation:**
I might think that even if their testimony has been cross-examined (and accepted) in *beth-din* (and other witnesses come to refute the refuters, that the latter are rendered "*edim* *zomemin*"); it is, therefore, written (*Ibid*.) "And the judges inquire well, and *behold*, (i.e., the case is "closed") — (The first refuters are detained) only so long as *beth-din* needs them, and not after their testimony has been cross-examined in *beth-din*. "a witness" — two (i.e., the minimum of "witness" is two); "the witness" — even one hundred.


###### Sifrei Devarim 190:10
[Sifrei Devarim 190:10](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:10)

(דברים יט יט) **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו**, אִם מָמוֹן – מָמוֹן; אִם מַכּוֹת – מַכּוֹת; אִם עוֹנָשִׁים – עוֹנָשִׁים.

**Sefaria Community Translation:**
(*Ibid*. 19:19) "Then you shall do to him as he schemed to do to his brother": If money (i.e., if he schemed to make his brother liable for money), money (i.e., then *he* pays money); if stripes, stripes; if (other) punishments, punishments.


###### Sifrei Devarim 190:11
[Sifrei Devarim 190:11](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:11)

עֹנֶשׁ שָׁמַעְנוּ, אַזְהָרָה מִנַּיִן? תַּלְמוּד לוֹמַר [(שמות כ יג): ״לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר״].

**Sefaria Community Translation:**
We "hear" the punishments (for *edim* *zomemin*.) Where do we find the exhortation (against it)? In (Shemoth 20:13) "you shall not testify against your neighbor false testimony."


###### Sifrei Devarim 190:12
[Sifrei Devarim 190:12](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:12)

**וַעֲשִׂיתֶם לוֹ**, מִכָּן אָמְרוּ: אֵין עֵדִים זוֹמְמִים נֶהֱרָגִים עַד שֶׁיִּגָּמֵר הַדִּין, שֶׁהֲרֵי צַדּוּקִים אוֹמְרִים: עַד שֶׁיֵּהָרֵג, שֶׁנֶּאֱמַר (דברים יט כא): ״נֶפֶשׁ בְּנֶפֶשׁ״.

**Sefaria Community Translation:**
"to do to his brother": From here they ruled: *Edim* *zomemin* are not killed unless the verdict has been pronounced (to kill the defendant). For the Sadducees were wont to say: Scheming witnesses are not killed unless the defendant is killed, it being written (*Ibid*. 21) "a soul for a soul" — to which the sages replied: But is it not written "Then you shall do to him as he *schemed* to do to his brother" — but his brother is (still) living? If so, why is it written "a soul for a soul"? For I might think that they are killed as soon as their (the refuters') testimony is accepted. It is, therefore, written "a soul for a soul" — they are not killed unless the verdict has been pronounced (to kill the defendant).


###### Sifrei Devarim 190:13
[Sifrei Devarim 190:13](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:13)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מַה תַּלְמוּד לוֹמַר **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו**? לְפִי שֶׁמָּצִינוּ בְּכָל עוֹנָשִׁים שֶׁבַּתּוֹרָה, שֶׁהִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה – וְזוֹמְמֵיהֶם כַּיּוֹצֵא בָהֶם. אֲבָל בַּת כֹּהֵן וּבוֹעֲלָהּ – לֹא הִשְׁוָה מִיתַת הָאִישׁ לְמִיתַת הָאִשָּׁה, אֶלָּא מִיתַת הָאִישׁ בְּחֶנֶק וּמִיתַת הָאִשָּׁה בִּשְׂרֵפָה. אֲבָל זוֹמְמִים, לֹא שָׁמַעְנוּ מַה יֵּעָשֶׂה לָהֶם? תַּלְמוּד לוֹמַר: **וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו** – כְּמִיתַת אָחִיו מִיתָתוֹ, וְלֹא כְּמִיתַת אֲחוֹתוֹ!

**Sefaria Community Translation:**
R. Yossi Haglili says: What is the intent of "Then you shall do to him as he schemed to do to his *brother*"? We find in all the (capital) punishments of the Torah that the penalty of the man is like that of the woman, and that of the *edim* *zomemin* like theirs. But in the instance of one who fornicated with the daughter of a Cohein, the penalty of the man is not the same as that of the woman, that of the man being strangulation, and that of the woman, burning. But we have not heard what is to be done with their *zomemin* (in such an instance). It is, therefore, written "Then you shall do to him as he schemed to do to his brother." As the death of his brother is his death, and not as the death of his sister.


###### Sifrei Devarim 190:14
[Sifrei Devarim 190:14](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:14)

וּמִנַּיִן שֶׁהַמְבַיֵּשׁ מְשַׁלֵּם מָמוֹן? נֶאֱמַר כָּאן (דברים יט כא) ״לֹא תָחוֹס עֵינֶךָ״ וְנֶאֱמַר לְהַלָּן (דברים כה יב) ״לֹא תָחוֹס עֵינֶךָ״, מַה ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״לֹא תָחוֹס עֵינֶךָ״ הָאָמוּר כָּאן – מָמוֹן.

**Sefaria Community Translation:**
And whence is it derived that one who shamed another pays money? It is written here (19:21) "your eyes shall not pity," and elsewhere (in an instance of shaming) (*Ibid*. 25:12) "your eyes shall not pity." Just as here monetary payment (is being referred to), so, there, monetary payment.


###### Sifrei Devarim 190:15
[Sifrei Devarim 190:15](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:15)

רַבִּי יְהוּדָה אוֹמֵר: נֶאֱמַר כָּאן ״יָד וְרֶגֶל״, וְנֶאֱמַר לְהַלָּן (שמות כא כד) ״יָד וְרֶגֶל״, מַה ״יָד וְרֶגֶל״ הָאָמוּר לְהַלָּן – מָמוֹן, אַף ״יָד וְרֶגֶל״ הָאָמוּר כָּאן – מָמוֹן.

**Sefaria Community Translation:**
R. Yehudah says: It is written here (19:21) "hand" and "foot," and elsewhere (Shemoth 21:24) "hand" and "foot." Just as "hand" and "foot" here refer to monetary payment, so, "hand" and "foot" there.


###### Sifrei Devarim 190:16
[Sifrei Devarim 190:16](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:16)

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: מִנַּיִן שֶׁלֹּא יֵצֵא לַמִּלְחָמָה עַד שֶׁיְּהוּ לוֹ יָדַיִם וְרַגְלַיִם וְעֵינַיִם וְשִׁנַּיִם? תַּלְמוּד לוֹמַר (דברים יט כא-כ א): **לֹא תָחוֹס עֵינֶךָ נֶפֶשׁ בְּנֶפֶשׁ וְג׳ כִּי תֵצֵא לַמִּלְחָמָה**.

**Sefaria Community Translation:**
R. Yossi Haglili says: Whence is it derived that one should not go out to war unless he has hands, feet, eyes, and teeth? From (the juxtaposition of (19:21) "Your eyes shall not pity; a soul for a soul, an eye for an eye, a tooth for a tooth, a hand for a hand, a foot for a foot" with (20:1) "when you go out to war against your foes."


###### Sifrei Devarim 190:17
[Sifrei Devarim 190:17](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:17)

אָמַר רַבִּי יְהוּדָה: בַּמֶּה דְּבָרִים אֲמוּרִים? בְּמִלְחֶמֶת מִצְוָה, אֲבָל בְּמִלְחֶמֶת חוֹבָה הַכֹּל יוֹצְאִים, אֲפִלּוּ (יואל ב טז) ״חָתָן מֵחַדְרוֹ וְכַלָּה מֵחֻפָּתָהּ״. [(דברים כ א) **סוּס וָרֶכֶב**,] כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – כָּל הַגּוֹיִם נַעֲשִׂים לִפְנֵיהֶם כְּסוּס אֶחָד, שֶׁנֶּאֱמַר (שמות טו א): ״סוּס וְרֹכְבוֹ רָמָה בַיָּם״. וְכִי סוּס אֶחָד הָיָה כו׳.

**Sefaria Community Translation:**
(Devarim 20:1) "when you go out to war against your foes": Scripture here speaks of a non-obligatory (optional) war.


###### Sifrei Devarim 190:18
[Sifrei Devarim 190:18](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:18)

**כִּי תֵצֵא לַמִּלְחָמָה עַל אוֹיְבֶיךָ** – בְּמִלְחֶמֶת הָרְשׁוּת הַכָּתוּב מְדַבֵּר.

**Sefaria Community Translation:**
"against your foes": (Remember that) it is against your foes that you are warring.


###### Sifrei Devarim 190:19
[Sifrei Devarim 190:19](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:19)

**עַל אוֹיְבֶיךָ** – כְּנֶגֶד אוֹיְבֶיךָ אַתָּה נִלְחָם.

**Sefaria Community Translation:**
"and you see horse and chariot": Just as they go out against you with horse and chariot, so, you go out against them with horse and chariot.


###### Sifrei Devarim 190:20
[Sifrei Devarim 190:20](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:20)

**וְרָאִיתָ סוּס וָרֶכֶב**, מָה הֵם יוֹצְאִים עָלֶיךָ בְּסוּס וָרֶכֶב – אַף אַתָּה צֵא עֲלֵיהֶם בְּסוּס וָרֶכֶב. מָה הֵם יוֹצְאִים עָלֶיךָ בְּעַם רַב – אַף אַתָּה צֵא עֲלֵיהֶם בְּעַם רַב.

**Sefaria Community Translation:**
"horse and chariot": Now do they have only one horse? Is it not written "a great host"? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. Similarly, (Shemoth 15:1) "Horse and its rider He has cast into the sea." Was there only one horse? Is it not written (*Ibid*. 14:7) "And he (Pharaoh) took six hundred choice, chariots, etc."? (The meaning is that) when Israel do the L-rd's will, they are all reckoned as one horse. (Devarim, *Ibid*.)


###### Sifrei Devarim 190:21
[Sifrei Devarim 190:21](https://torahapp.org/share/book/Sifrei%20Devarim/r/190:21)

**לֹא תִירָא מֵהֶם כִּי ה׳ אֱלֹהֶיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם**, מִי שֶׁהֶעֱלָךְ מֵאֶרֶץ מִצְרַיִם הוּא עִמָּךְ בְּעֵת צָרָה.

**Sefaria Community Translation:**
"Do not fear them, for the L-rd your G-d is with you, who brought you up from the land of Egypt": He who brought you up from the land of Egypt will stand up for you in a time of trouble.