Sanhedrin - Daf 32
- דרישה וחקירה were Rabbinically waived for monetary cases, שלא תנעול דלת בפני לוין
The fourth Perek begins: אחד דיני ממונות ואחד דיני נפשות בדרישה ובחקירה – Both monetary and capital cases are subject to the law of investigation and examination, as the passuk says: "משפט אחד יהיה לכם" – there shall be one law for you. This refers to the two types of questions posed to the witnesses, i.e., the seven primary questions about the time and place of the event, and secondary questions about details. The Mishnah proceeds to list ten differences between דיני ממונות and דיני נפשות, which mostly relate to seeking acquittal in דיני נפשות. The Gemara challenges the Mishnah’s first ruling from the fact that a שטר מאוחר – postdated document is valid, and we even assume a שטר is postdated if its date is contradicted by witnesses (even in unlikely cases). Since the purpose of דרישה וחקירה is to establish the testimony’s details to enable contradiction by other witnesses, how can we resolve a contradiction by suggesting its date is inaccurate!? Rebbe Chanina answers that the Mishnah refers to the Biblical law, that even דיני ממונות require דרישה וחקירה, but this was Rabbinically waived, כדי שלא תנעול דלת בפני לוין – in order not to close the door before potential borrowers.
- צדק צדק תרדוף
Rav Pappa answers that the Mishnah, which requires דרישה וחקירה even for דיני ממונות, refers to דין מרומה – an apparently fraudulent case, where they suspect the claimant is lying, and therefore carefully question the witnesses. Reish Lakish asked that one passuk says, "בצדק תשפט עמיתך" – with righteousness you shall judge your fellow, and another says "צדק צדק תרדוף" – justice, justice you shall pursue, implying taking special care to judge correctly. He explained that the second passuk refers to a דין מרומה, requiring the judges to be especially thorough when deliberating a suspicious case. Rav Ashi explains that the double "צדק" teaches to equally pursue דין – justice and פשרה – compromise. This is illustrated by a Baraisa about two ships (or camels) which meet in a narrow passage, which gives guidelines for determining which makes way for the other. A Baraisa says this passuk teaches: הלך אחר בית דין יפה – go after the best court for judgement, e.g., after Rebbe Eliezer to Lod, or after Rabban Yochanan ben Zakkai to Beror Chayil. Another Baraisa darshens: הלך אחר חכמים לישיבה – go after the sages to the yeshivah, where their Beis Din functions (twelve examples are given).
- How דיני נפשות are opened לזכות
The Mishnah taught that although דיני ממונות are opened בין לזכות בין לחובה – either for exemption or for liability, דיני נפשות are opened לזכות – for acquittal. The Gemara asks what we say to “open” for acquittal, and Rav Yehudah says we tell the witnesses: מי יימר כדקאמריתו – “Who is to say the event transpired as you say it did?” Ulla protested that if we openly question their reliability, והא חסמינן להו – we are “muzzling” [the witnesses], who will try to immediately retract their testimony!? Instead, Ulla says we ask the defendant if he has עדים to be מזים these witnesses. Rabbah asked Ulla that we cannot open in the defendant’s favor with a method which is to the witnesses’ detriment!? Rather, Rabbah says we ask the defendant: יש לך עדים להכחישן – “Do you have witnesses to contradict [the first pair]?” which does not harm them. Rav Kahana says we tell the witnesses: מדבריכם נזדכה פלוני – “From your words, Ploni is likely to be exonerated.” Abaye and Rava say we tell the defendant: אי לא קטלת לא תדחל – “If you did not kill someone, do not be afraid.” Rav Ashi says we announce: כל מי שיודע לו זכות יבא וילמד עליו – “Anyone who knows something for his acquittal should come forward and present it for him.”
