## Sifrei Devarim Paragraph 16

###### Sifrei Devarim 16:1
[Sifrei Devarim 16:1](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:1)

(דברים א טז) **וָאֲצַוֶּה אֶת שֹׁפְטֵיכֶם בָּעֵת הַהִוא לֵאמֹר שָׁמֹעַ בֵּין אֲחֵיכֶם וּשְׁפַטְתֶּם צֶדֶק**, אָמַרְתִּי לָהֶם: הֱיוּ מְתוּנִים בַּדִּין, שֶׁאִם בָּא דִין לְפָנֶיךָ פַּעַם שְׁתַּיִם וְשָׁלֹשׁ אַל תֹּאמַר כְּבָר בָּא דִין זֶה לְפָנַי וּשְׁנִיתִיו וְשִׁלַּשְׁתִּיו, אֶלָּא הֱיוּ מְתוּנִים בַּדִּין. וְכָךְ הָיוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה אוֹמְרִים (אבות א א): הֱיוּ מְתוּנִים בַּדִּין וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה וַעֲשׂוּ סְיָג לַתּוֹרָה.

**Trans. by Marty Jaffee, 2015:**
**Pisqa’ 16**¹²⁷
1. “And I commanded the justices at that time, saying:
*hear out* your brothers and decide justly between them” (Dt. 1:16).
I said to them:
*be cautious* in rendering judgment—
for if a case comes before you once, twice, or even three times,
don’t say: I’ve already seen this case two and three times!
Rather, be cautious in rendering judgment.
**And this is what the members of the Great Assembly would say:**
**be cautious in rendering judgment;**
**and cultivate many disciples,**
**and create a border for the Torah** ¹²⁸

footnotes:
¹²⁷ H:39-40; JN1:50-52.
¹²⁸ // M. Avot 1:1; cf. ARNA.1,; ARNB.1


###### Sifrei Devarim 16:2
[Sifrei Devarim 16:2](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:2)

**בָּעֵת הַהִוא לֵאמֹר**, לְשֶׁעָבַר הֱיִיתֶם בִּרְשׁוּת עַצְמְכֶם; עַכְשָׁיו הֲרֵי אַתֶּם עֲבָדִים מְשֻׁעְבָּדִים לַצִּבּוּר!

**Trans. by Marty Jaffee, 2015:**
2. “At that time, saying” (Dt. 1:16)—
in the past,
[prior to your appointment to the Sanhedrin,]
you were beholden only to yourselves.
But now, look!
You are slaves indentured to the public!


###### Sifrei Devarim 16:3
[Sifrei Devarim 16:3](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:3)

מַעֲשֶׂה בְּרַבִּי יוֹחָנָן בֶּן נוּרִי וּבְרַבִּי אֶלְעָזָר חַסְמָא, שֶׁהוֹשִׁיבָם רַבָּן גַּמְלִיאֵל בִּישִׁיבָה וְלֹא הִרְגִּישׁוּ בָּהֶם הַתַּלְמִידִים. לְעִתּוֹתֵי עֶרֶב הָלְכוּ וְיָשְׁבוּ לָהֶם אֵצֶל הַתַּלְמִידִים. וְכָךְ הָיְתָה מִדָּתוֹ שֶׁל רַבָּן גַּמְלִיאֵל: כְּשֶׁהָיָה נִכְנָס וְאוֹמֵר ׳שַׁאֲלוּ׳ – בְּיָדוּעַ שֶׁאֵין שָׁם קִנְתּוּר, כְּשֶׁהָיָה נִכְנָס וְלֹא הָיָה אוֹמֵר ׳שַׁאֲלוּ׳ – בְּיָדוּעַ שֶׁיֵּשׁ שָׁם קִנְתּוּר. נִכְנַס וּמָצָא אֶת רַבִּי יוֹחָנָן בֶּן נוּרִי וְאֶת רַבִּי אֶלְעָזָר חַסְמָא שֶׁיָּשְׁבוּ לָהֶם אֵצֶל הַתַּלְמִידִים. אָמַר לָהֶם: יוֹחָנָן בֶּן נוּרִי וְאֶלְעָזָר חַסְמָא, הֲרֵעֹתֶם לַצִּבּוּר, שֶׁאִי אַתֶּם מְבַקְּשִׁים לַעֲשׂוֹת שְׂרָרָה עַל הַצִּבּוּר! לְשֶׁעָבַר הֱיִיתֶם בִּרְשׁוּת עַצְמְכֶם, מִכָּאן וְאֵילָךְ הֲרֵי אַתֶּם עֲבָדִים מְשֻׁעְבָּדִים לַצִּבּוּר.

**Trans. by Marty Jaffee, 2015:**
The story is told:
R. Yohanan b. Nuri, and R. Elazar Hisma,
were appointed by Rabban Gamliel to chair the session.
But the disciples took no notice of them.
Towards evening, [the two Masters] went and sat near the disciples.
Now this was the style of Rabban Gamliel.
If he would enter a session and say:
Any questions?
there was certainly no proctor there.
But when he would enter and *not* say:
Any questions?
there was certainly a proctor there.
[This time] he entered
and found R. Yohanan b. Nuri and R. Elazar Hisma
sitting near the disciples
[as if they were disciples instead of Masters].
He said to them:
Yohanan b. Nuri and Elazar Hisma!
You are harming the public
by failing to assert your authority over them!
In the past you were beholden only to yourselves.
But now, look!
You are slaves indentured to the public!


###### Sifrei Devarim 16:4
[Sifrei Devarim 16:4](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:4)

**שָׁמֹעַ בֵּין אֲחֵיכֶם**, כָּךְ הָיְתָה מִדָּתוֹ שֶׁל רַבִּי יִשְׁמָעֵאל: כְּשֶׁהָיוּ בָּאִים אֶצְלוֹ לְדִין לְפָנָיו, אֶחָד יִשְׂרָאֵל וְאֶחָד גּוֹי, אִם בְּדִינֵי יִשְׂרָאֵל – הָיָה מְזַכֶּה אֶת יִשְׂרָאֵל, וְאִם בְּדִינֵי אֻמּוֹת הָעוֹלָם – הָיָה מְזַכֶּה אֶת יִשְׂרָאֵל. אָמַר: מָה אִכְפַּת לִי? לֹא כָּךְ אָמְרָה תּוֹרָה **שָׁמֹעַ בֵּין אֲחֵיכֶם**? רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אֵינוֹ צָרִיךְ, אִם בָּא לָדוּן בְּדִינֵי יִשְׂרָאֵל – הָיָה דָּן בְּדִינֵי יִשְׂרָאֵל; בְּדִינֵי אֻמּוֹת – הָיָה דָּן בְּדִינֵי אֻמּוֹת.

**Trans. by Marty Jaffee, 2015:**
3. “Hear out your *brothers*” (Dt. 1:16).
This was the style of R. Ishmael.
When an *Israelite* and a gentile
would come before him for a ruling—
if the law of Israel favored the Israelite,
he would exonerate him;
but if the gentile law favored the Israelite,
he would [still] exonerate him.
He said: What do I care [which law to apply]?
Hasn’t the Torah taught:
“Hear out your *brothers*” (Dt. 1:16) –
[render fair judgment to Israelites, but not to gentiles]?
Rabban Shimon b. Gamliel says:
This [interpretation of the verse] is unnecessary!
[Rather,] if they agree to be judged by the laws of Israel,
[R. Ishmael] would judge according to the laws of Israel.
If they agree to be judged by gentile law,
he would judge according to gentile law.


###### Sifrei Devarim 16:5
[Sifrei Devarim 16:5](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:5)

**וּשְׁפַטְתֶּם צֶדֶק**, צַדִּיק בְּצִדְקוֹ תּוֹבֵעַ וּמֵבִיא רְאָיוֹת. מָשָׁל: זֶה עוֹטֵף בְּטַלִּיתוֹ וְזֶה אוֹמֵר שֶׁלִּי הִיא, זֶה חוֹרֵשׁ בְּפָרָתוֹ וְזֶה אוֹמֵר שֶׁלִּי הִיא, זֶה מַחֲזִיק בְּתוֹךְ שָׂדֵהוּ וְזֶה אוֹמֵר שֶׁלִּי הוּא, זֶה יוֹשֵׁב בְּתוֹךְ בֵּיתוֹ וְזֶה אוֹמֵר שֶׁלִּי הוּא. לְכָךְ נֶאֱמַר **וּשְׁפַטְתֶּם צֶדֶק**, צַדִּיק בְּצִדְקוֹ תּוֹבֵעַ וּמֵבִיא רְאָיוֹת!

**Trans. by Marty Jaffee, 2015:**
4. “Decide justly between them” (Dt. 1:16)—
[Remember that when]
a righteous person makes a righteous claim, he’ll present proof.
An analogy—
This one is wrapped in his shawl,
and that one says: it’s mine!
This one is plowing with his cow,
and that one says: it’s mine!
This one claims squatter’s rights within his field,
and that one says: it’s mine!
This one is living in his house,
and that one says: it’s mine!
This is why it is said:
“Decide justly between them” (Dt. 1:16)—
[Remember that when]
a righteous person makes a righteous claim,
He will present proof.


###### Sifrei Devarim 16:6
[Sifrei Devarim 16:6](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:6)

**בֵּין אִישׁ** – לְהוֹצִיא אֶת הַקָּטָן, מִכָּאן אָמְרוּ: אֵין דָּנִים יְתוֹמִים.

**Trans. by Marty Jaffee, 2015:**
5. “**Between a *man*” (Dt. 1:16)—**
**this excludes a minor.**¹²⁹., par.12.
On this basis they taught:
**They do not submit orphans to judgment.**¹³⁰

footnotes:
¹²⁹ Cf. Mechilta Ishmael, neziqin
¹³⁰ Cf. T. Ter. 1:11, T. BB.8;15.


###### Sifrei Devarim 16:7
[Sifrei Devarim 16:7](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:7)

**בֵּין אִישׁ וּבֵין אָחִיו** – אֵין לִי אֶלָּא בֵּין אִישׁ לְאִישׁ, בֵּין אִישׁ לְאִשָּׁה, בֵּין אִשָּׁה לְאִישׁ, בֵּין אֻמָּה לְמִשְׁפָּחָה, בֵּין מִשְׁפָּחָה לַחֲבֶרְתָּהּ מִנַּיִן? תַּלְמוּד לוֹמַר: **בֵּין אִישׁ וּבֵין אָחִיו** – מִכָּל מָקוֹם.

**Trans. by Marty Jaffee, 2015:**
“Between a *man* and his *brother*” (Dt. 1:16).
I might infer only that
[*hearing out:* (Dt. 1:16)] applies between a *man* and a *man*.
On what basis do I know
that it applies also [to judgments]
between a man and his wife,
between a woman and a man,
between a nation and a family,
between a family and its neighbor?
The Teaching states:
“Between a *man* and his *brother*” (Dt. 1:16)—
[the rule of *hearing out* applies] in all cases.


###### Sifrei Devarim 16:8
[Sifrei Devarim 16:8](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:8)

**וּבֵין גֵּרוֹ** – זֶה שֶׁאוֹגֵר עָלָיו דְּבָרִים: אָמַר לוֹ, חָרַשְׁתָּ תֶּלֶם בְּתוֹךְ שָׂדִי – וְהוּא אוֹמֵר, לֹא חָרַשְׁתִּי; הֵמִית שׁוֹרְךָ אֶת שׁוֹרִי – וְהוּא אוֹמֵר, לֹא הֵמִית; הֵמִית שׁוֹרְךָ אֶת עַבְדִּי – וְהוּא אוֹמֵר, לֹא הֵמִית. לְכָךְ נֶאֱמַר **וּבֵין גֵּרוֹ** – זֶה שֶׁאוֹגֵר עָלָיו דְּבָרִים.

**Trans. by Marty Jaffee, 2015:**
6. “Or a *foreigner*¹³¹ The midrash ignores the syntactical sense of *ger* (“foreigner,” “migrant”; root: *g-w-r*) in preference for its assonantal association with *‘oger* (“pile up”; root: *y-g-r*). to him” (Dt. 1:16)—
this refers to someone who piles up claims.
One said to him: You have plowed a furrow in my field!
He replies: I haven’t plowed at all!
Again, one said to him: Your ox has killed my ox!
And he replies: He didn’t kill a thing!
Yet again, one said to him: Your ox has killed my slave!
And he replies: He didn’t kill anyone!
This is why it is said:
”Or a *foreigner* to him” (Dt. 1:16)—
this refers to someone who piles up claims
[and who, nevertheless, deserves a thorough hearing].

footnotes:
¹³¹ Heb: gero.


###### Sifrei Devarim 16:9
[Sifrei Devarim 16:9](https://torahapp.org/share/book/Sifrei%20Devarim/r/16:9)

דָּבָר אַחֵר: **וּבֵין גֵּרוֹ** – זֶה שְׁכֵנוֹ; דָּבָר אַחֵר: זֶה שׁוֹשְׁבִינוֹ; דָּבָר אַחֵר: זֶה תּוֹתָבוֹ.

**Trans. by Marty Jaffee, 2015:**
Another word:
“Or a *foreigner* to him” (Dt. 1:16)—
this refers even to a [hostile] *neighbor*
[who still deserves a thorough hearing].
Another word:
This refers even to a best-man¹³² The “best man” is expected to fund one of the seven post-wedding feasts in honor of the bride and groom. According to Pardo, *loc. cit.*, here we are dealing with a “best man” who brings suit to void his obligation to the bridal family.
[whose case still deserves a thorough hearing].
Another word:
This refers even to a migrant worker
[who still deserves a thorough hearing].

footnotes:
¹³² Hebrew: shoshbin.