To appoint judges and officers: To appoint (see Sefer HaMitzvot, Positive Commandments 176) judges and officers that coerce [others] to do the commandments of the Torah, bring those that are veering from the path of the truth back to it against their will, order that which is fitting to do, prevent disgusting things and enforce the fences against the transgressor — so that the commandments and the preventions of the Torah not require the belief (acceptance) of each and every person. And it is from the conditions of this commandment that these judges should be one level above the other. That is that we set up twenty-three judges in each and every city that is fit for this number, all gathered together in one place from the gates of the city — and that is called a small Sanhedrin. And in Jerusalem, we set up a large court of seventy judges, and we stand up one [judge] over these seventy and he is called the head of the academy — and he is the one that the Sages also called, nassi — and they would all be gathered in their place that is designated for them. And in a place that is small of number, such that it is not fit for a small Sanhedrin, they should stand up three [that] should judge the small thing and they bring the difficult thing to the [court] that is above them. And likewise do they appoint supervisors among the people that circulate in the city, the markets and the streets [and] observe the matters of people in commercial buying and selling — so that there not be wrongdoing, even with a small thing. And the commandment that comes about this is that which He, may He blessed, stated (Deuteronomy 16:18), “Judges and officers shall you place for yourself in all of your gates.” And the language of Sifrei Devarim 144 (and see Sanhedrin 16b), “From where [do we know] that we appoint a court for all of Israel? [Hence] we learn to say, ‘Judges and officers.’ And from where [do we know] that we appoint one [judge] on top of them all? [Hence] we learn to say, ‘shall you place for yourself.’ And from where [do we know] that we appoint a court for each and every tribe? [Hence] we learn to say, ‘in all of your gates.’ Rabban Shimon ben Gamliel said, ‘“For your tribes and they shall judge” — [that] is a commandment on each and every tribe to judge its tribe; “and they shall judge the people” — against their will.’” And this commandment to appoint seventy elders has already been repeated, and that is His, may He be blessed, stating to Moshe, peace be upon him, “Gather for Me seventy men” (Numbers 11:16). And they, may their memory be blessed, said (Sifrei Bamidbar 92), “Every place that it is stated, ‘for Me,’ behold it is an observance forever; and so [is it], ‘And they shall be priests for Me, etc.’ (Exodus 28:41)” — meaning to say, that it is a permanent commandment and not just temporary, but rather all of the days of the earth.
The root of the commandment is revealed — that with this thing, we will support our religion, in that the fear of our officials and our judges will be on the face of the masses. And from their being accustomed to the good and the straight because of fear, the people will teach their natures to do justice and righteousness out of love, in their recognizing the true path. And [it is] like the Sages say, that much habit is what is behind nature — meaning to say that [just] like nature constrains a man to what it wants, so [too] does a strong habit repeat itself, like a persistent nature that constrains him to always go in the way of the habit. And in the people going in the paths of integrity and faith and choosing the good, the good will cling to them and God will rejoice in His creatures.
From the laws of the commandment is that which they, may their memory be blessed, said (Sanhedrin 36b, and see Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 1:3) that the greatest of the seventy sits below the nassi, and he is the one called the av beit din. And the rest of the seventy sit according to their years, and according to their wisdom in proximity to the nassi; meaning to say that each one who is greater than his fellow in wisdom is closer to him, and the ones that are equal in wisdom go according to the most [number of] years. And they all sit in a semi-circle made like half of a round threshing floor, so that they would all see each other. And they would also set up two courts of twenty-three in front of them — one group at the entrance to the [Temple] yard, and one group at the entrance to the Temple Mount. And the greatest in each group is the leader of his group.
We only place (Sanhedrin 17a, and Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 2:1-2) on the Sanhedrin — whether big or small — men that are wise and understanding about the wisdom of the Torah, and also know some of the other wisdoms, such as healing, mathematics, seasons, calculations, astronomy and the ways of the soothsayers, the clairvoyants and the sorcerers, so that they can judge the people in all of these ways if there is a need for it. And we only place on the Sanhedrin priests, Levites and pedigreed Israelites that are fit to marry off their daughters to the priesthood, as it is stated about Moshe (Numbers 11:16), “and they shall stand there with you” — and they, may their memory be blessed, expounded (Sanhedrin 37b), “With those similar to you.”
And we never set up a Sanhedrin — whether big or small — except [with] ordained judges. And Moshe, our teacher, ordained Yehoshua, his student, with his hands (by pressing his hands upon him), as it is written (Numbers 27:23), “He pressed his hands upon him.” And likewise, he ordained the seventy elders that he gathered to himself; and those elders ordained others, and others, others, until the end of all those ordained. However the ordination of all the generations was not with the hand, like the ordination of Moshe; but rather they would check if the one they wanted to ordain was an expert in the wisdom of the Torah and if he was healthy and complete in his intellect and if was a man that loves truth and hates wrongdoing and all of its content. And after great investigation into his makeup and his wisdom, three ordained sages — or even if only one of them was ordained — would say to him, “Behold, you are ordained.” And from that time, they call him, “rabbi,” and he has permission afterwards to even adjudicate cases of penalties. And the law that a judge [who is] very old, a eunuch, blind even in one of his eyes or does not have children is not fit to be on a Sanhedrin; the law that the kings of the House of David judge and we judge them, but not the [other] kings of Israel, since they are not assumed to be fit like [the House of David]; the law [about] until when the Great Sanhedrin or a small one or a court of three sit [in judgment]; and the rest of its details are [all] elucidated in Tractate Sanhedrin.
And this commandment — meaning the great and small Sanhedrins and the court of three — is practiced in the Land of Israel, as ordination is there, but not outside of the Land, since we do not ordain outside of the Land. Yet regardless, anyone ordained in the Land is fit to judge even outside of the Land. And this is what they, may their memory be blessed, said (Makkot 7a), “Sanhedin is practiced in the Land and outside of the Land.” However they do not have permission to judge capital cases — not in the Land and not outside the Land — except at the time of the [Temple], and at the time when the Sanhedrin is fixed in Jerusalem.
And this is one of the commandments that is incumbent on the community, every [community] in each and every place. And a community that is fit to establish a court among them — as is elucidated in Tractate Sanhedrin 2b — and does not establish it for themselves, has violated this positive commandment and their punishment is very great, as this commandment is a strong pillar in preservation of the religion. And we should learn from this that even though — on account of our iniquities — we do not have ordained [judges] in our days, each and every congregation in every place should appoint among themselves some of the best of themselves to be a power above all of them; to coerce with all types of coercion [as they see fit] — monetary or corporal — for the commandments of the Torah or to prevent anything that is disgusting and anything similar to it from among them. And it is also fitting for those appointed to straighten their [own] ways and to refine their deeds and remove the disparagement of the people from among them; lest the [people] answer their rebuke, that they should [first] remove the beam (their own iniquity) between their eyes. And they should always seek the benefit of their fellows that are dependent upon them, to teach them the true path and to bring peace among them with all their strength. And they should abandon and leave and forget all pleasures from their hearts. And they should put their hearts to this and most of their thoughts and occupation should be about this. And [then] the verse will be established through them (Daniel 12:3), “And the enlightened ones will be radiant like the brightness of the firmament, and those who lead the many to righteousness will be like the stars forever and ever.”
לְמַנּוֹת שׁוֹפְטִים וְשׁוֹטְרִים – לְמַנּוֹת (עי' סהמ"צ להרמב"ם עשין קעו) שׁוֹפְטִים וְשׁוֹטְרִים שֶׁיַּכְרִיחוּ לַעֲשׂוֹת מִצְוֹת הַתּוֹרָה, וְיַחְזִירוּ הַנּוֹטִים מִדֶּרֶךְ הָאֱמֶת אֵלֶיהָ בְּעַל כָּרְחָם, וִיצַוּוּ בָּרָאוּי לַעֲשׂוֹת, וְיִמְנְעוּ הַדְּבָרִים הַמְּגֻנִּים. וִיקַיְּמוּ הַגְּדָרִים עַל הָעוֹבֵר, עַד שֶׁלֹּא יִהְיוּ מִצְוֹת הַתּוֹרָה וּמְנִיעוֹתֶיהָ צְרִיכוֹת לֶאֱמוּנַת כָּל אִישׁ וְאִישׁ. וּמִתְּנָאֵי הַמִּצְוָה הַזֹּאת שֶׁיִּהְיוּ אֵלּוּ הַדַּיָּנִין, מַדְרֵגָה עֶלְיוֹנָה מִמַּדְרֵגָה, וְזֶה שֶׁנַּעֲמִיד בְּכָל עִיר וָעִיר עֶשְׂרִים וּשְׁלֹשָׁה דַּיָּנִין מְקֻבָּצִין כֻּלָּן בְּמָקוֹם אֶחָד מִשַּׁעֲרֵי הַמְּדִינָה הָרְאוּיָה לָזֶה הַמִּנְיָן, וְזֹאת הִיא סַנְהֶדְרֵי קְטַנָּה, וְנַעֲמִיד בִּירוּשָׁלַיִם בֵּית דִּין גָּדוֹל מִשִּׁבְעִים דַּיָּנִים, וְנַעֲמִיד אֶחָד עַל הַשִּׁבְעִים הָהֵם וְהוּא הַנִּקְרָא רֹאשׁ הַיְּשִׁיבָה, וְהוּא אֲשֶׁר יִקְרְאוּ הַחֲכָמִים נָשִׂיא כְּמוֹ כֵן, וְיִהְיוּ כֻּלָּן מְקֻבָּצִין בִּמְקוֹמָן הַמְיֻחָד לָהֶם. וּמָקוֹם שֶׁהוּא מְעַט הַמִּנְיָן, שֶׁאֵינוֹ רָאוּי לְסַנְהֶדְרֵי קְטַנָּה, יַעֲמִידוּ בּוֹ שְׁלֹשָׁה יִשְׁפְּטוּ הֵם הַדָּבָר הַקָּטָן, וְהַדָּבָר הַקָּשֶׁה יְבִיאוּן לְמִי שֶׁהוּא לְמַעְלָה מֵהֶם. וּכְמוֹ כֵן יְמַנּוּ נוֹגְשִׂים בָּעָם הַסּוֹבְבִים בָּעִיר בַּשְּׁוָקִים וּבָרְחוֹבוֹת, יַבִּיטוּ עִנְיְנֵי בְּנֵי אָדָם בִּסְחֹרַת מִמְכָּרָם וּמִקָּחָם, עַד שֶׁלֹּא יִהְיֶה בֵּינֵיהֶם הָעָוֶל, וַאֲפִלּוּ בְּדָבָר מוּעָט. וְהַמִּצְוָה שֶׁבָּאָה בָּזֶה, הוּא אָמְרוֹ יִתְבָּרַךְ שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן לְךָ בְּכָל שְׁעָרֶיךָ, וּלְשׁוֹן סִפְרֵי (כאן ועי' סנהדרין טז, ב) מִנַּיִן שֶׁמְּמַנִּין בֵּית דִּין לְכָל יִשְׂרָאֵל? תַּלְמוּד לוֹמַר שׁוֹפְטִים וְשׁוֹטְרִים, וּמִנַּיִן שֶׁמְּמַנִּים אֶחָד עַל גַּבֵּי כֻּלָּם, תַּלְמוּד לוֹמַר תִּתֶּן לְךָ, וּמִנַּיִן שֶׁמְּמַנִּים בֵּית דִּין לְכָל שֵׁבֶט וְשֵׁבֶט? תַּלְמוּד לוֹמַר בְּכָל שְׁעָרֶיךָ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לִשְׁבָטֶיךָ וְשָׁפְטוּ, מִצְוָה עַל כָּל שֵׁבֶט וְשֵׁבֶט לִהְיוֹת דָּן אֶת שִׁבְטוֹ, וְשָׁפְטוּ אֶת הָעָם, עַל כָּרְחָם. וּכְבָר נִכְפְּלָה הַמִּצְוָה לְמַנּוֹת שִׁבְעִים זְקֵנִים, וְהוּא אָמְרוֹ יִתְבָּרַךְ לְמֹשֶׁה עָלָיו הַשָּׁלוֹם (במדבר יא טז) אֶסְפָה לִּי שִׁבְעִים אִישׁ. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ספרי בהעלותך בפסיקתא דאספה לי), כָּל מָקוֹם שֶׁנֶּאֱמַר לִי הֲרֵי הוּא קַיָּם לְעוֹלָם, וְכֵן (שמות כח מא) וְכִהֲנוּ לִי וְכוּ' כְּלוֹמַר, שֶׁהִיא מִצְוָה נִצְחִית וְאֵינָהּ לְפִי שָׁעָה, אֲבָל יִהְיֶה זֶה עֹד כָּל יְמֵי הָאָרֶץ.
To appoint judges and officers: To appoint (see Sefer HaMitzvot, Positive Commandments 176) judges and officers that coerce [others] to do the commandments of the Torah, bring those that are veering from the path of the truth back to it against their will, order that which is fitting to do, prevent disgusting things and enforce the fences against the transgressor — so that the commandments and the preventions of the Torah not require the belief (acceptance) of each and every person. And it is from the conditions of this commandment that these judges should be one level above the other. That is that we set up twenty-three judges in each and every city that is fit for this number, all gathered together in one place from the gates of the city — and that is called a small Sanhedrin. And in Jerusalem, we set up a large court of seventy judges, and we stand up one [judge] over these seventy and he is called the head of the academy — and he is the one that the Sages also called, nassi — and they would all be gathered in their place that is designated for them. And in a place that is small of number, such that it is not fit for a small Sanhedrin, they should stand up three [that] should judge the small thing and they bring the difficult thing to the [court] that is above them. And likewise do they appoint supervisors among the people that circulate in the city, the markets and the streets [and] observe the matters of people in commercial buying and selling — so that there not be wrongdoing, even with a small thing. And the commandment that comes about this is that which He, may He blessed, stated (Deuteronomy 16:18), “Judges and officers shall you place for yourself in all of your gates.” And the language of Sifrei Devarim 144 (and see Sanhedrin 16b), “From where [do we know] that we appoint a court for all of Israel? [Hence] we learn to say, ‘Judges and officers.’ And from where [do we know] that we appoint one [judge] on top of them all? [Hence] we learn to say, ‘shall you place for yourself.’ And from where [do we know] that we appoint a court for each and every tribe? [Hence] we learn to say, ‘in all of your gates.’ Rabban Shimon ben Gamliel said, ‘“For your tribes and they shall judge” — [that] is a commandment on each and every tribe to judge its tribe; “and they shall judge the people” — against their will.’” And this commandment to appoint seventy elders has already been repeated, and that is His, may He be blessed, stating to Moshe, peace be upon him, “Gather for Me seventy men” (Numbers 11:16). And they, may their memory be blessed, said (Sifrei Bamidbar 92), “Every place that it is stated, ‘for Me,’ behold it is an observance forever; and so [is it], ‘And they shall be priests for Me, etc.’ (Exodus 28:41)” — meaning to say, that it is a permanent commandment and not just temporary, but rather all of the days of the earth.
שֹׁרֶשׁ הַמִּצְוָה. נִגְלֶה הוּא, שֶׁעִם הַדָּבָר הַזֶּה, נַעֲמִיד דָּתֵנוּ בִּהְיוֹת אֵימַת אַלּוּפֵינוּ וְשׁוֹפְטֵינוּ עַל פְּנֵי הֶהָמוֹן, וּמִתּוֹךְ הֶרְגֵּלָם בַּטּוֹב וּבַיֹּשֶׁר מֵחֲמַת יִרְאָה יְלַמְּדוּ הָעָם טִבְעָם לַעֲשׂוֹת מִשְׁפָּט וָצֶדֶק מֵאַהֲבָה בְּהַכָּרָתָם דֶּרֶךְ הָאֱמֶת, וּכְעִנְיָן שֶׁיֹּאמְרוּ הַחֲכָמִים שֶׁרֹב הַהֶרְגֵּל הוּא מָה שֶׁאַחַר הַטֶּבַע, כְּלוֹמַר, כִּי כְּמוֹ שֶׁהַטֶּבַע יַכְרִיחַ הָאָדָם לְמָה שֶׁהוּא מְבַקֵּשׁ כֵּן הַהֶרְגֵּל הַגָּדוֹל חוֹזֵר בּוֹ כְּעֵין טֶבַע קַיָּם וְיַכְרִיחֶנּוּ לָלֶכֶת בְּדֶרֶךְ הַהֶרְגֵּל לְעוֹלָם. וּבְלֶכֶת הָעָם בְּדַרְכֵי הַיֹּשֶׁר וְהָאֱמוּנָה וּבוֹחֲרִים בַּטּוֹב יִדְבַּק בָּהֶם הַטּוֹב, וְיִשְׂמַח יְיָ בְּמַעֲשָׂיו.
The root of the commandment is revealed — that with this thing, we will support our religion, in that the fear of our officials and our judges will be on the face of the masses. And from their being accustomed to the good and the straight because of fear, the people will teach their natures to do justice and righteousness out of love, in their recognizing the true path. And [it is] like the Sages say, that much habit is what is behind nature — meaning to say that [just] like nature constrains a man to what it wants, so [too] does a strong habit repeat itself, like a persistent nature that constrains him to always go in the way of the habit. And in the people going in the paths of integrity and faith and choosing the good, the good will cling to them and God will rejoice in His creatures.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין לו, ב עי' רמב"ם סנהדרין א ג) שֶׁהַגָּדוֹל שֶׁבַּשִּׁבְעִים יוֹשֵׁב לְמַטָּה מִן הַנָּשִׂיא, וְהוּא הַנִּקְרָא אַב בֵּית דִּין, וּשְׁאָר הַשִּׁבְעִים יוֹשְׁבִין לְפִי שְׁנוֹתֵיהֶם וּכְפִי מַעֲלָתָם קָרוֹב לַנָּשִׂיא, כְּלוֹמַר, שֶׁכָּל הַגָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה סָמוּךְ לוֹ יוֹתֵר, וְהַשָּׁוִין בְּחָכְמָה הוֹלְכִין בָּהֶן אַחַר רֹב שָׁנִים. וְכֻלָּן יוֹשְׁבִים בְּעִגּוּל עָשׂוּי כְּמוֹ חֲצִי גֹּרֶן עֲגֻלָּה, כְּדֵי שֶׁיְּהוּ רוֹאִים כֻּלָּם אֵלּוּ אֶת אֵלּוּ. וְעוֹד מַעֲמִידִין לִפְנֵיהֶם שְׁנֵי בָּתֵּי דִּינִין שֶׁל עֶשְׂרִים וּשְׁלֹשָׁה, כַּת אַחַת מֵהֶן עַל פֶּתַח הָעֲזָרָה, וְכַת אַחֶרֶת עַל פֶּתַח הַר הַבַּיִת, וְהַגָּדוֹל שֶׁבְּכָל כַּת וְכַת רֹאשׁ לַכַּת שֶׁלּוֹ.
From the laws of the commandment is that which they, may their memory be blessed, said (Sanhedrin 36b, and see Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 1:3) that the greatest of the seventy sits below the nassi, and he is the one called the av beit din. And the rest of the seventy sit according to their years, and according to their wisdom in proximity to the nassi; meaning to say that each one who is greater than his fellow in wisdom is closer to him, and the ones that are equal in wisdom go according to the most [number of] years. And they all sit in a semi-circle made like half of a round threshing floor, so that they would all see each other. And they would also set up two courts of twenty-three in front of them — one group at the entrance to the [Temple] yard, and one group at the entrance to the Temple Mount. And the greatest in each group is the leader of his group.
וְאֵין מַעֲמִידִין בַּסַּנְהֶדְרִין (שם יז, א שם סנהדרין פ"ב הל' א ב) בֵּין גְּדוֹלָה בֵּין קְטַנָּה, אֶלָּא אֲנָשִׁים חֲכָמִים וּנְבוֹנִים בְּחָכְמַת הַתּוֹרָה, וְיוֹדְעִין גַּם כֵּן קְצָת מִשְּׁאָר הַחֲכָמוֹת, כְּגוֹן רְפוּאוֹת וְחֶשְׁבּוֹן, תְּקוּפוֹת, וּמַזָּלוֹת, וְאִצְטַגְנִינוּת, וְדַרְכֵי הַמְּעוֹנְנִים, וְהַקּוֹסְמִים, וְהַמְּכַשְּׁפִים, כְּדֵי שֶׁיְּהוּ יוֹדְעִין לָדוּן הָעָם בְּכָל דְּרָכִים אֵלּוּ אִם יִצְטָרְכוּ לְכָךְ. וְאֵין מַעֲמִידִין בַּסַּנְהֶדְרִין אֶלָּא כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים מְיֻחָסִים הָרְאוּיִין לְהַשִּׂיא בְּנֹתָם לַכְּהֻנָּה, שֶׁנֶּאֱמַר (במדבר יא, טז) בְּמֹשֶׁה וְהִתְיַצְּבוּ שָׁם עִמָּךְ וְדָרְשׁוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין לז ב) בְּדוֹמִין לָךְ.
We only place (Sanhedrin 17a, and Mishneh Torah, The Sanhedrin and the Penalties within Their Jurisdiction 2:1-2) on the Sanhedrin — whether big or small — men that are wise and understanding about the wisdom of the Torah, and also know some of the other wisdoms, such as healing, mathematics, seasons, calculations, astronomy and the ways of the soothsayers, the clairvoyants and the sorcerers, so that they can judge the people in all of these ways if there is a need for it. And we only place on the Sanhedrin priests, Levites and pedigreed Israelites that are fit to marry off their daughters to the priesthood, as it is stated about Moshe (Numbers 11:16), “and they shall stand there with you” — and they, may their memory be blessed, expounded (Sanhedrin 37b), “With those similar to you.”
וְאֵין מַעֲמִידִין סַנְהֶדְרִין לְעוֹלָם בֵּין סַנְהֶדְרֵי גְּדוֹלָה בֵּין סַנְהֶדְרֵי קְטַנָּה, אֶלָּא סְמוּכִין. וּמֹשֶׁה רַבֵּנוּ סָמַךְ לְתַלְמִידוֹ יְהוֹשֻׁעַ בְּיָדָיו, כְּמוֹ שֶׁכָּתוּב (שם כז כג) וַיִּסְמֹךְ אֶת יָדָיו עָלָיו וּכְמוֹ כֵן סָמַךְ לְשִׁבְעִים הַזְּקֵנִים שֶׁאָסַף אֵלָיו, וְאוֹתָן הַזְּקֵנִים סָמְכוּ לַאֲחֵרִים, וַאֲחֵרִים לַאֲחֵרִים, עַד סוֹף כָּל הַסְּמוּכִים. וְאָמְנָם הַסְּמִיכָה בְּכָל הַדּוֹרוֹת לֹא הָיְתָה בַּיָּד כְּמוֹ סְמִיכָה שֶׁל מֹשֶׁה, אֶלָּא שֶׁהָיוּ בּוֹדְקִין אוֹתוֹ כְּשֶׁהָיוּ רוֹצִים לִסְמֹךְ, אִם הָיָה בָּקִי בְּחָכְמַת הַתּוֹרָה, וְאִם הָיָה שִׂכְלוֹ בָּרִיא וְשָׁלֵם, וְאִם הוּא אִישׁ אוֹהֵב אֱמֶת וְשׂוֹנֵא הָעָוֶל וְכָל עִנְיָנוֹ. וְאַחַר חֲקִירָה רַבָּה בְּעִנְיָנוֹ וּבְחָכְמָתוֹ אוֹמְרִין לוֹ שְׁלֹשָׁה חֲכָמִים סְמוּכִים, אוֹ אֲפִלּוּ כְּשֶׁאֶחָד מֵהֶן סָמוּךְ, הֲרֵי אַתָּה סָמוּךְ, וְקוֹרִין לוֹ רַבִּי מֵאוֹתָהּ שָׁעָה, וְהָיָה לוֹ רְשׁוּת לְאַחַר מִכֵּן לָדוּן אֲפִילּוּ דִּינֵי קְנָסוֹת. וְדִין זָקֵן מֻפְלָג, וְסָרִיס, וְסוֹמֵא, אֲפִלּוּ בְּאַחַת מֵעֵינָיו, וּמִי שֶׁאֵין לוֹ בָּנִים, שֶׁאֵינָן רְאוּיִין לִהְיוֹת סַנְהֶדְרִין, וְדִין מַלְכֵי בֵּית דָּוִד שֶׁדָּנִין וְדָנִין אוֹתָן, אֲבָל לֹא מַלְכֵי יִשְׂרָאֵל, לְפִי שֶׁאֵינָם בְּחֶזְקַת כַּשְׁרוּת כְּמוֹ הֵם. וְדִין עַד אֵימָתַי יוֹשְׁבִין בַּדִּין, סַנְהֶדְרֵי גְּדוֹלָה אוֹ קְטַנָּה וּבֵית דִּין שֶׁל שְׁלֹשָׁה. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִין בְּמַסֶּכֶת סַנְהֶדְרִין.
And we never set up a Sanhedrin — whether big or small — except [with] ordained judges. And Moshe, our teacher, ordained Yehoshua, his student, with his hands (by pressing his hands upon him), as it is written (Numbers 27:23), “He pressed his hands upon him.” And likewise, he ordained the seventy elders that he gathered to himself; and those elders ordained others, and others, others, until the end of all those ordained. However the ordination of all the generations was not with the hand, like the ordination of Moshe; but rather they would check if the one they wanted to ordain was an expert in the wisdom of the Torah and if he was healthy and complete in his intellect and if was a man that loves truth and hates wrongdoing and all of its content. And after great investigation into his makeup and his wisdom, three ordained sages — or even if only one of them was ordained — would say to him, “Behold, you are ordained.” And from that time, they call him, “rabbi,” and he has permission afterwards to even adjudicate cases of penalties. And the law that a judge [who is] very old, a eunuch, blind even in one of his eyes or does not have children is not fit to be on a Sanhedrin; the law that the kings of the House of David judge and we judge them, but not the [other] kings of Israel, since they are not assumed to be fit like [the House of David]; the law [about] until when the Great Sanhedrin or a small one or a court of three sit [in judgment]; and the rest of its details are [all] elucidated in Tractate Sanhedrin.
וְנוֹהֶגֶת מִצְוָה זוֹ, כְּלוֹמַר, סַנְהֶדְרֵי גְּדוֹלָה וּקְטַנָּה וּבֵית דִּין שֶׁל שְׁלֹשָׁה, בְּאֶרֶץ יִשְׂרָאֵל שֶׁיֵּשׁ שָׁם סְמִיכָה, אֲבָל לֹא בְּחוּצָה לָאָרֶץ, שֶׁאֵין סוֹמְכִין בְּחוּצָה לָאָרֶץ, אֲבָל מִכָּל מָקוֹם כָּל הַנִּסְמָךְ בָּאָרֶץ רָאוּי לִשְׁפֹּט אֲפִלּוּ בְּחוּצָה לָאָרֶץ. וְזֶה מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מכות ז, א) סַנְהֶדְרִין נוֹהֶגֶת בָּאָרֶץ וּבְחוּצָה לָאָרֶץ. וְאוּלָם אֵין לָהֶם רְשׁוּת לָדוּן בְּדִינֵי נְפָשׁוֹת, לֹא בָּאָרֶץ וְלֹא בְּחוּצָה לָאָרֶץ, אֶלָּא בִּזְמַן הַבַּיִת וּבִזְמַן שֶׁיִּהְיוּ סַנְהֶדְרִין קְבוּעִין בִּירוּשָׁלַיִם.
And this commandment — meaning the great and small Sanhedrins and the court of three — is practiced in the Land of Israel, as ordination is there, but not outside of the Land, since we do not ordain outside of the Land. Yet regardless, anyone ordained in the Land is fit to judge even outside of the Land. And this is what they, may their memory be blessed, said (Makkot 7a), “Sanhedin is practiced in the Land and outside of the Land.” However they do not have permission to judge capital cases — not in the Land and not outside the Land — except at the time of the [Temple], and at the time when the Sanhedrin is fixed in Jerusalem.
וְזֹאת אַחַת מִן הַמִּצְוֹת הַמֻּטָּלוֹת עַל הַצִּבּוּר כֻּלָּם שֶׁבְּכָל מָקוֹם וּמָקוֹם. וְצִבּוּר הָרָאוּי לִקְבֹּעַ בֵּינֵיהֶם בֵּית דִּין, כְּמוֹ שֶׁמְּבֹאָר בְּמַסֶּכֶת סַנְהֶדְרִין (ב ב), וְלֹא קָבְעוּ לָהֶם, בִּטְּלוּ עֲשֵׂה זֶה, וְעָנְשָׁן גָּדוֹל מְאֹד, כִּי הַמִּצְוָה הַזֹּאת עַמּוּד חָזָק בְּקִיּוּם הַדָּת, וְיֵשׁ לָנוּ לִלְמֹד מִזֶּה, שֶׁאַף עַל פִּי שֶׁאֵין לָנוּ הַיּוֹם בַּעֲוֹנֹתֵינוּ סְמוּכִים, שֶׁיֵּשׁ לְכָל קָהָל וְקָהָל שֶׁבְּכָל מָקוֹם לְמַנּוֹת בֵּינֵיהֶם קְצָת מִן הַטּוֹבִים שֶׁבָּהֶם שֶׁיִּהְיֶה בָּהֶם כֹּחַ עַל כֻּלָּם לְהַכְרִיחָם בְּכָל מִינֵי הֶכְרֵחַ שֶׁיֵּרָאֶה בְּעֵינֵיהֶם, בְּמָמוֹן אוֹ אֲפִלּוּ בַּגּוּף, עַל עֲשִׂיַּת מִצְוֹת הַתּוֹרָה, וְלִמְנֹעַ מִקִּרְבָּם כָּל דָּבָר מְגֻנֶּה וְכָל הַדּוֹמֶה לוֹ, וְאֵלּוּ הַמְמֻנִּים גַּם כֵּן רָאוּי לְיַשֵּׁר דַּרְכָּם וּלְהַכְשִׁיר מַעֲשֵׂיהֶם, וְיָסִירוּ חֶרְפַּת הָעָם מֵעֲלֵיהֶם פֶּן יַעֲנוּ אוֹתָם עַל מוּסָרָם שֶׁיִּטְּלוּ קוֹרָה מִבֵּין עֵינֵיהֶם, וְיִשְׁתַּדְּלוּ תָּמִיד בְּתוֹעֶלֶת חַבְרֵיהֶם הַסְּמוּכִים עֲלֵיהֶם לְלַמְּדָם דֶּרֶךְ הָאֱמֶת וְלָתֵת שָׁלוֹם בְּכָל כֹּחָם בֵּינֵיהֶם, וְיִטְּשׁוּ וְיַנִּיחוּ וְיַשְׁכִּיחוּ מִלִּבָּם כָּל תַּעֲנוּגֵיהֶם, וְעַל זֶה יָשִׁיתוּ לִבָּם, וּבוֹ יִהְיֶה רֹב מַחְשְׁבוֹתָם וְעִסְקֵיהֶם, וְיִתְקַיֵּם בָּהֶם מִקְרָא שֶׁכָּתוּב (דניאל יב, ג) וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד.
And this is one of the commandments that is incumbent on the community, every [community] in each and every place. And a community that is fit to establish a court among them — as is elucidated in Tractate Sanhedrin 2b — and does not establish it for themselves, has violated this positive commandment and their punishment is very great, as this commandment is a strong pillar in preservation of the religion. And we should learn from this that even though — on account of our iniquities — we do not have ordained [judges] in our days, each and every congregation in every place should appoint among themselves some of the best of themselves to be a power above all of them; to coerce with all types of coercion [as they see fit] — monetary or corporal — for the commandments of the Torah or to prevent anything that is disgusting and anything similar to it from among them. And it is also fitting for those appointed to straighten their [own] ways and to refine their deeds and remove the disparagement of the people from among them; lest the [people] answer their rebuke, that they should [first] remove the beam (their own iniquity) between their eyes. And they should always seek the benefit of their fellows that are dependent upon them, to teach them the true path and to bring peace among them with all their strength. And they should abandon and leave and forget all pleasures from their hearts. And they should put their hearts to this and most of their thoughts and occupation should be about this. And [then] the verse will be established through them (Daniel 12:3), “And the enlightened ones will be radiant like the brightness of the firmament, and those who lead the many to righteousness will be like the stars forever and ever.”