אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?

פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.

מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.

ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.

דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.

דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”

גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”

לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment.

מן הצד – from the smallest in wisdom who were sitting on the side, as Scripture states (Exodus 23:2): “…you shall not give perverse testimony/"לא תענה על-רב" in a dispute…” It is written as "רב" [even though in the fuller written version it is pronounced as "ריב" ) – meaning do not pervert testimony of the expert assessor at court to whom questions of law are referred/the distinguished instructing judge and pervert his words, therefore, we do not listen to his words other than at the conclusion [of the proceedings].

הכל כשרים לדון – and even a convert [may judge monetary cases], and he whose mother is from Israel, and an illegitimate person/Mamzer is also fit to judge monetary cases.

ואין הכל כשרים לדון דיני נפשות – As it is written (Exodus 18:22): “…Make it easier for yourself by letting them share the burden with you,” those that are similar to you. Just as Moses our teacher is of distinguished birth/legitimate descent, so to the Jewish court must be of distinguished birth/legitimate descent.

כחצי גורן עגולה כדי שיהו רואים זה את זה – As Scripture states (Song of Songs 7:3): “Your navel is like a round goblet…” [The words] "שררך אגן"/”your navel is like” – refers to the Sanhedrin which sits in the navel of the world and defends the entire world, and it is similar to a goblet, as they sit in a circle like a half-moon. The Aramaic translation of ירח/moon is סיהרא /moonlight. But in a complete circle they do not sit because the litigants and the witnesses need to enter and to speak in the presence of everyone.

רבי יהודה אומר: שלשה היו – in order that there would be two witnesses for those who acquit and two witnesses for those who declare guilty.

ושלש שורות – and each row [consists] of twenty-three Sages, lest the judges should dispute and there would be a majority of those who declare guilty and a minority who acquit, and giving a verdict according to the majority of votes for evil cannot be by one, as it is written (Exodus 23:2): “You shall neither side with the mighty to do wrong…,” and you need to add two [judges] at a time, until [one reaches] seventy-one [total judges], for at no time does one add on to the [number of] judges to be more than seventy-one; therefore, one must place before them forty-eight to complete [the number] of seventy-one, and it is not the way of the world to make the rows of the students greater than that of the judges. Therefore, we make three rows.

וכל אחד מכיר את מקומו – according to the order of their wisdom we place them [in seats]; therefore, each one must know his place.

הוצרכו לסמוך – for example, if one of the judges died.

ולא היה יושב במקומו של ראשון – the one who was chosen from the community does not sit in the place of the first [judge], ut rather in the place that is appropriate for him at the end of the third row, for the least of the students who are in the row are greater than the best of the community.

מאיימין על העדים – that they will not testify falsely

מאומד – that the opinion inclines that it is so.

דיני ממונות – if he testified to obligate this one for money which is not according to the law, we cause him return it (i.e., the money) and he is forgiven.

לפיכך נברא יחידי – to show you that from one person the fulness of the world is settled [by humans].

רשויות הרבה – There are many gods and each one created his own [world].

מה לנו ולצרה הזאת – to put our heads in this worrisome activity, and even on the truth.

והלא כבר נאמר הוא עד – and you are obligated to state what you have seen.

ושמא תאמרו מה לנו לחוב – to become liable for the blood of this one. It is more pleasant for us to stand without having to tell.

הרי הוא אומר ובאבוד רשעים רנה – and if he is wicked, there is no further transgression at all.