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1. The Rabanan maintain that a student may present arguments in Beis Din but the witnesses may not.
2. In a case of Dinei Nefashos, a judge who ruled in the Zechus of the defendant may not change his opinion, but if he ruled in the defendant's Chov he may change his opinion.
3. If thirty-five judges rule that a person is Patur and thirty-six judges rule that he is Chayav, they must continue to debate with each other until one judge retracts his opinion.
4. Two Sofrim stand before the Beis Din and record the words of the Mezakim and the Mechayevim.
5. Many Dinim can be derived from a single verse.
6. If a Korban becomes Pasul in the Azarah and is then placed on the Mizbe'ach, it should not be taken off the Mizbe'ach.
7. A person who Shechts a Korban or sprinkles its blood outside the Beis ha'Mikdash is Chayav a Chatas.
8. Dinei Mamonos must be judged during the day.
9. Nega'im may not be viewed at night.
10. If three people visit a person who is on his deathbed, they may act as judges for his Tzava'ah.
A BIT MORE
1. The Rabanan maintain that the witnesses who testify in a case of Dinei Nefashos may not present arguments even for the Zechus of the defendant. If the witnesses argue that the defendant should be acquitted, they might be doing so out of fear that the defendant will be found Chayav and will then find other witnesses who will make them Edim Zomemim. Since witnesses who have testified in Beis Din are not permitted to retract their testimony, the only recourse for witnesses who regret their testimony is to make arguments on the defendant's behalf. Students, however, are permitted to make arguments during Beis Din's deliberations. In cases of Dinei Nefashos, they are permitted to argue on the defendant's behalf, and in cases of Dinei Mamonos, they are permitted to present arguments both for the Zechus and for the Chov of the defendant.
2. If a judge initially ruled in favor of the defendant, he may not change his opinion during Beis Din's deliberations. The judge is required to maintain his position throughout Beis Din's deliberations so that he will have every opportunity to find proof for his original opinion. However, once the judges conclude their deliberations and are ready to render a verdict, the judge may change his opinion and rule that the defendant is Chayav.
3. In cases of Dinei Nefashos, a defendant can be sentenced to death only if there are two more judges who find him guilty than there are judges who maintain that he is innocent. If thirty-six judges rule that the defendant is guilty, there is only a majority of one and therefore they must continue to debate the Din until one judge changes his opinion either for the Chov of the defendant or for his Zechus.
4. The Sofrim record the arguments of the judges who maintain that the defendant is Chayav as well as those who rule that the defendant is Zakai. The arguments of the Mechayevim must be recorded because if one of the judges rules against the defendant the next day for a different reason, he is required to contemplate the Din overnight once again, and Beis Din will not be able to issue a verdict until the third day. The arguments of the Mezakim must be recorded because if two judges rule that the defendant is Zakai for the same reason but they derive it from two different Pesukim, the two judges' positions count as only one opinion. It is assumed that one of them must be wrong because two Pesukim never teach the same thing.
5. A single verse can convey many Dinim, but one Din may not be derived from two different Pesukim.
6. Rebbi Yehoshua maintains that any part of a Korban which is normally burned on the Mizbe'ach may not be removed from the Mizbe'ach once it has been placed there, even if it became Pasul in the Azarah. However, Rebbi Yehoshua does not apply this ruling to the blood of a Korban and its Nesachim, which are not normally burned on the Mizbe'ach; he maintains that if they became Pasul in the Azarah and were then placed on the Mizbe'ach, they should be removed. Raban Gamliel maintains that even the blood of a Korban and its Nesachim should not be removed from the Mizbe'ach once they were placed there, even if they are Pasul.
7. If a person Shechts a Korban and sprinkles its blood outside the Beis ha'Mikdash b'Shogeg and does not realize between the two actions that he sinned, he incurs only one Chiyuv Chatas because the prohibitions of Shechitah and Zerikah are derived from the same verse.
8. The Tana of the Mishnah maintains that when Beis Din adjudicates a case of Dinei Mamonos, the proceedings must begin during the day but they may be completed at night. According to this Tana, a blind person is also permitted to serve as a judge in a case of Dinei Mamonos. Rebbi Meir disagrees with this Tana and maintains that a case of Dinei Mamonos may not even be concluded at night; rather, all the proceedings must take place during the daytime. According to Rebbi Meir, a blind person is also not permitted to judge Dinei Mamonos, even if he is blind in only one eye. Rebbi Meir agrees, however, that a person who is blind in one eye is qualified to appear in Beis Din as a witness.
9. Kohanim are not permitted to pass judgment on Nega'im at night, early in the morning, late in the day, on a cloudy day, or inside a house. In all of these cases, the Nega'im will appear brighter than they actually are. Similarly, Nega'im may not be viewed in the middle of the day because they will appear darker at that time.
10. If three people visit a person on his deathbed during the day, they may act as judges for his Tzava'ah and there is no need for them to bring it to a Beis Din. However, if only two people visit him or if the visit takes place at night, they may not act as judges. Instead, they must serve as witnesses to the Tzava'ah and they must bring their testimony in front of other judges.
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