שור הנסקל בעשרים ושלשה שנאמר (שמות כא, כט) השור יסקל וגם בעליו יומת כמיתת בעלים כך מיתת השור הזאב והארי הדוב והנמר והברדלס והנחש מיתתן בעשרים ושלשה רבי אליעזר אומר כל הקודם להורגן זכה רבי עקיבא אומר מיתתן בעשרים ושלשה:
AND THE SECOND TITHE<span class="x" onmousemove="('comment',' The tithe taken by the landowner to Jerusalem there to be consumed, as distinct from the 'first tithe' assigned to the Levites, according to Rabbinic interpretation of Deut. XIV, 22-26.
');"><sup>18</sup></span> OF UNKNOWN VALUE ARE ASSESSED BY THREE. THE ASSESSMENT OF CONSECRATED OBJECTS FOR REDEMPTION PURPOSES IS MADE BY THREE; VALUATIONS OF MOVABLE PROPERTY<span class="x" onmousemove="('comment',' The value of which had been vowed to the Sanctuary.
');"><sup>19</sup></span>
Shemirat HaLashon
And also because of this [(neglect of Torah study)] conflagrations are found in the world, as Chazal say (Shevuoth 39a): "All houses in which words of Torah are not heard at night are consumed by fire" — and it is known that all of Israel are 'guarantors, one for the other.'"
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Shenei Luchot HaBerit
An example of how the number "ten" is relevant in דינין is the composition of the collegium of judges that can adjudicate capital crimes. The total number of judges required is twenty three. This is arrived at in the following manner. The Torah writes in Numbers 35,24, and 25, ושפטו העדה … והצילו העדה. This means that there has to be an עדה, i.e. ten people who are capable of voting innocent, whereas there also has to be a מנין who are capable of voting guilty. Since the Torah demands a minimum majority of two judges in order to make a "guilty" verdict legal, we have to add another two judges to the twenty we have just mentioned. Since we must avoid a "hung jury," a third judge is added to provide us with an odd number as the total (No judge is allowed to abstain). We have seen that the number "ten" is significant then both as "ten" and as "twenty," i.e. the "ten" spelled as יוד that we mentioned previously.
