Halakhah for Sanhedrin 35:12
אלא איידי דקא בעי למיתני מלך לא דן ולא דנין אותו תנא נמי כה"ג דן ודנין ואי בעית אימא הא קמ"ל כדתניא כהן גדול שהרג את הנפש במזיד נהרג בשוגג גולה ועובר על עשה ועל לא תעשה והרי הוא כהדיוט לכל דבריו
But that too is obvious, for if he cannot be judged, how can he judge? It is not written, hithkosheshu wa-koshshu,<span class="x" onmousemove="('comment',' [H] Zeph. II, 1. E.V. Gather yourselves together, yea, gather together. ');"><sup>21</sup></span> which Resh Lakish interpreted: Adorn yourselves first, and then adorn others?<span class="x" onmousemove="('comment',' By a play on the similarity of 'gather yourselves together', fr. [H] and 'adorn yourselves', Heb. [H] ');"><sup>22</sup></span>
Sefer HaChinukh
Its laws - such as that which they, may their memory be blessed, said (Midrash Tanchuma 5:3) that just as the one who is fit to be a judge must know the laws of the Torah, so too must he be someone of [good] character traits and a proper man, so that the judged not say to him, "Take out the beam from between your eyes," meaning to say, "adorn yourself [first] and afterwards adorn others" (Sanhedrin 18a); that, behold, it states in the Torah concerning judges (Deuteronomy 1:15), "wise men," meaning to say, those that know the wisdom to judge truthfully, "and known to your tribes," [meaning] that the spirit of men derive pleasure from them, "men of strength," that they are valiant about the commandments, exacting upon themselves and suppress their [evil] inclinations to the point that they do not have any disgrace and any ugliness, and their teaching is beautiful, and [also] included in being men of strength is that they have a brave heart to save the oppressed from the oppressor, like the matter that is stated (Exodus 2:17), "and Moshe rose to save them," and just like our teacher Moshe, peace be upon him, was humble, so too must every judge be humble; and the rest of its details - are elucidated in Sanhedrin in [various] scattered places (see Tur, Choshen Mishpat 18).
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