Shulchan Aruch, Choshen Mishpat Siman 12

Siman 12

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א דיין שבאו לפניו רך וקשה וכל דיני פשרה. ובו כ סעיפים: שנים שבאו לפניך לדין א' רך וא' קשה עד שלא תשמע דבריהם או משתשמע דבריהם ואי אתה יודע להיכן הדין נוטה אתה רשאי לומר להם איני נזקק לכם שמא יתחייב הקשה ונמצא רודף אחר הדיין אבל משתשמע דבריהם ותדע להיכן הדין נוטה אי אתה רשאי לומר איני נזקק לכם ואם היה ממונה לרבים חייב להזקק להם: הגה וכן אם היו שניהם חזקים צריך לזקק להם (הגהות אשירי ריש סנהדרין וב"י בשם תו') ויש מי שכתב דמ"מ נוהגין עכשיו שלא למחות בעוברי עבירה משום שיש סכנה בדבר שלא ימסרנו למלכות (מהרי"ו):
1 When two [litigants] appear before you for trial, one weak [in influence], the other powerful [in influence], so long as you have not heard their pleas or [even after you have heard their pleas, — [so long as] you are in doubt which way the judgment will incline, you may say to them, 'I am not bound to try your case,' lest the one of powerful [influence] be pronounced guilty and persecute the Judge. However, if you have [already] heard their pleas, and you know which way the judgment will incline, you may not say [to them], 'I am not bound to try your case.' And if he was appointed [to serve as Judge] for the public, he is obliged to try their case. Rema: So too, if they were both powerful [ litigants ] he is required to try their case. There is, however, an [ authority ] who writes that at present it is nevertheless the adopted practice not to interfere with violators [ of the law ] because there is danger in [ this ] matter lest he [ the violator ] get him into trouble with the government.
ב מצוה לומר לבעלי דינים בתחלה הדין אתם רוצים או הפשרה אם רצו בפשרה עושים ביניהם פשרה וכשם שמוזהר שלא להטות הדין כך מוזהר שלא יטה הפשרה לאחד יותר מחבירו וכל ב"ד שעושה פשרה תמיד הרי זה משובח בד"א קודם גמר דין אע"פ ששמע דבריהם ויודע להיכן הדין נוטה מצוה לבצוע אבל אחר שגמר הדין ואמר איש פלוני אתה זכאי איש פלוני אתה חייב אינו רשאי לעשות פשרה ביניהם אבל אחר שאינו דיין רשאי לעשות פשרה ביניהם שלא במושב דין הקבוע למשפט ואם חייבו ב"ד שבועה לאחד מהם רשאי הב"ד לעשות פשרה ביניהם כדי ליפטר מעונש שבועה (ואין ב"ד יכולין לכוף ליכנס לפנים משורת הדין אע"פ שנראה להם שהוא מן הראוי) (ב"י בשם ר"י ובשם הרא"ש) וי"ח (מרדכי פ"ב דמציעא):
2 It is a religious duty to say to the litigants at the outset, 'Do you wish [to resort to] law or [to submit to] arbitration?' If they consented [to submit to] arbitration, they bring about a settlement between them. And just as [the Judge] is cautioned not to pervert judgment, so too, is he cautioned not to direct the arbitration [in favour of] one party more than the other. Every Court of Law that always brings about a settlement is considered praiseworthy. When does this apply? — Before the conclusion of the trial, — even though one has heard their pleas and knows which way the judgment will incline, — it is a religious duty to attempt a settlement; but after the Judge concluded the trial and made the pronouncement, 'So-and-so, you are innocent, So-and-so, you are guilty,' he is not permitted to attempt a settlement between them. However, another person who is not a Judge is permitted to attempt a settlement between them, [provided] that this is not [attempted] in a Court sitting that is appointed for the purpose [of holding] legal [sessions]. If the Court of Law imposed an oath upon one of them, the Court of Law is permitted to bring about a settlement between them [even after the conclusion of the trial], so that [the one who is bound to take an oath] should be exempt from the responsibility thereof. The Court of Law cannot compel one to fall in with [ the principle of equity, i.e., actting ] beyond the requirements of the line of justice, although that would appear to them to be the proper thing [ to do ]. However, some differ with [ this opinion ].
ג מותר לב"ד לוותר בממון היתומים חוץ מן הדין כדי להשקיטם ממריבות:
3 It is permissible for the Court of Law to forgo [certain] rights in property belonging to orphans [provided this is carried out by a settlement] out of Court in order to set them at peace from [entering into future] disputes.
ד יש כח ביד ב"ד לגזור ולהחרים שתתקיים הפשרה ושלא יוכלו היתומים למחות כשיגדילו:
4 The Court of Law has the power to issue a decree and to pronounce the ban so that the settlement be carried out and that the orphans should not be able to protest [against the settlement] when they reach their majority.
ה יש כח לדיין לעשות דין כעין הפשרה במקום שאין הדבר יכול להתברר ואינו רשאי להוציא הדין חלוק מתחת ידו בלי גמר:
5 The Judge has the power to adjudicate a lawsuit [in a manner] similar to a settlement where the matter cannot be [otherwise] determined [according to strict law] and he is not permitted to allow the verdict to pass out of his hand [only] in part without [bringing the proceedings to] a [complete] close.
ו מי שתובעים אותו ממון שהוא מוחזק בו אסור לבקש צדדים להשמט כדי שיתרצה הלה לעשות עמו פשרה וימחול לו על השאר: הגה ואם עבר ועשה אינו יוצא ידי שמים עד שיתן לו את שלו:
6 One against whom there is a monetary claim regarding aught of which he [the defendant] is [illegally] the possessor, is forbidden to seek means to evade [the claim] in order that the person concerned [the plaintiff] should consent to make a settlement with him and forgo the balance [of the claim]. Rema: And if he violated [ this law ] and employed [ evasive means ], he does not comply with the requirements of Heaven until he restores to him [ the plaintiff ] what rightfully belongs to him.
ז אע"פ שנתרצו הבעלי דינין בפשרה בב"ד יכולים לחזור בהם כ"ז שלא קנו מידם דפשרה צריכה קנין אפי' בשלשה אבל אם קנו מידם אין יכולים לחזור בהם אפילו ביחיד וי"א דדוקא בשנים: הגה וקנין לאו דוקא אלא ה"ה אם נתן שטר עליו (ב"י בשם תשובת ריטב"א) או א' משאר דרכי הקניה (רשב"א בתשובת שאלה) י"א כשמקבל קנין על הפשרה צריך להקנות לו החפץ שלא יהא קנין דברים (מרדכי) כמו שיתבאר לקמן ריש סימן ר"ג:
7 Although the litigants consented [to submit their case] to arbitration before the Court of Law, they can retract so long as a formal agreement was not made with them by means of a Kinyan, for [the law is that] arbitration requires a Kinyan, even if made before three. However, if a formal agreement was made with them by means of a Kinyan, they cannot retract even if made before one. And some say that [they cannot retract] only if made [at least] before two. Rema: [ And this has reference ] not only to a formal agreement made by means of a Kinyan, but likewise, if he [ the defendant ] gave a note of indebtedness [ thus ] obligating himself [ to carry out the settlement ], or [ by any ] one of the other modes of transference of rights. Some say that when he assumes [ liability by means of ] a Kinyan relative to the arbitration, he must give him acquisition rights in the article so that it should not be a [ mere ] verbal agreement as will be explained infra § 203 beg.
ח מחילה א"צ קנין (וע"ל סי' רמ"א):
8 A waiver requires no Kinyan., infra § 241.
ט שנים שקיבלו פשרנים בקנין וקנס חמשים ואחר הפשרה אמר א' מבעלי דינים אשלם הקנס ולא אקיים הפשרה אין בדבריו כלום:
9 [If] two [litigants] accepted arbitrators by means of a Kinyan [in order to settle their case on the condition that should either of them fail to carry out the settlement he would have to pay] a fine of fifty [Z uzim or the like], and after [the decision of] the settlement [was given], one of the litigants stated, 'I will [rather] pay the fine but I will not fulfil [the conditions of] the arbitration,' what he says is considered void.
י אם טוען הבע"ד שלא קבעו עליו זמן הפשרנים שגזרו עליו לעשות ושהוא יעשה כשיזדמן אין דבריו כלום אלא יעשה מיד:
10 If the litigant argues that the arbitrators who ordered him to act [in accordance with their decision] did not fix a time limit for him [to carry out their decision] and that he will act [accordingly] as soon as [the matter] will come to hand, what he says is considered void, but he must carry out [the decision] forthwith.
יא אם ראובן הפחיד את שמעון למסרו אם לא יתן לו ממון שהיו דנין עליו ואין לו בו זכות כפי הדין ועשו פשרה בקנין וביטול מודעא יכול לחזור בו:
11 If A intimidated B, [viz.,] to deliver him [to a violent person] should he not give him money [or the like] concerning which they [A and B] were in dispute and [in reality A] has no legal rights [in his claim] and [consequently] they made a settlement by means of a Kinyan and a [forced] cancellation [by B] of a notification [he had previously made that the arbitration he was about to submit to was forced upon him against his will, the law is that] he [B] can [subsequently] retract therefrom.
יב שנים חלוקים בבנין שבקרקע ופשרו ביניהם בלא קנין כיון שקיבלו עליהם ובנה זה קצת וזה קצת כדברי הפשרנים אינם יכולים לחזור בהם:
12 [If] two people are in dispute concerning the building of immovable property and a settlement was made between them without a formal agreement by means of a Kinyan, [then] as soon as [the contending parties] accepted [to carry out the settlement] and one party built a little and the other party [also built] a little according to the decision of the arbitrators, they cannot retract.
יג פשרה בלא קנין וקבל הנתבע גזירתם ועשה שטר הן בלשון הודאה הן בלשון חיוב אינו יכול לחזור בו:
13 [In the case of] a settlement of arbitration [submitted to] without [entering into] a formal agreement by means of a Kinyan and the defendant accepted their [the arbitrators'] decision and prepared a document [to that effect], whether in [the form of] a statement of admission or in [the form of] a statement of liability, [the law is that] he cannot retract therefrom.
יד הכופר בפקדון ונתפשר עמו ומחל לו ואח"כ מצא עדים יכול לחזור בו:
14 One who denies [having received] a deposit and [the plaintiff] settled with him [the defendant] and waived his rights [against him] and subsequently discovered witnesses [who substantiate his claim, — the law is that] he can retract.
טו וה"ה למי שנתפשר מפני שלא היה לו ראיה או שטר ואחר כך מצא:
15 And likewise regarding one who submitted to a settlement of arbitration because he had no evidence nor any document [available at the time in order to substantiate his claim] and subsequently discovered [it].
טז דין פשרה בטעות יתבאר בסוף סימן כ"ה:
16 The law of a settlement of arbitration made in error will be explained [ infra ] at the end of § 25.
יז מי שנתחייב שבועה לחבירו ופייסו התובע למחול לו ואמר לו יהי כדברך אינו יכול לחזור בו:
17 One who became bound to his fellow to take an oath, and they [the Court of Law] persuaded the claimant to waive [the oath] for his [the defendant's sake], and he [the claimant] stated, 'Let it be as you say,' — he [the claimant] can [subsequently] not retract [from his waiver].
יח אם רבים הם הפשרנים י"א שאין הולכים אחר הרוב אלא צריך שיסכימו כולם:
18 If the arbitrators are many, — some say that we do not follow the majority, but it is required that they all unanimously agree [in their decision].
יט פשרה בלא קנין ונתנו משכון ביד הפשרנים אינו כלום אא"כ אמרו דלא כאסמכתא או מעכשיו ואם היה המשכון שטר חוב אינו כלום:
19 [In the case of] a settlement of arbitration without [entering into] a formal agreement by means of a Kinyan, and they [the contending parties] delivered a pledge into the hand of the arbitrators, — [the law is that] it has no legal consequences unless they said, [This pledge] is no mere Asmakta ' or ['Let it be yours] from now.' And if the pledge was a note of indebtedness, [mere delivery thereof] has no legal consequences.
כ צריכים הדיינים להתרחק בכל היכולת שלא יקבלו עליהם לדון דין תורה:
20 The Judges are obliged to keep away [from adjudicating cases] in doing all that is in their power in order not to accept upon themselves to try suits in accordance with strict law.
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