יט אושפיזכניה דרב אתא לקמיה לדינא אמר לו לאו אושפיזכני את אמר לו אין אמר ליה דינא אית לי אמר ליה
19 Again: <i>Hear</i> [<i>the causes</i>] <i>between your brethren and judgerighteously</i>.<span class="x" onmousemove="('comment',' Ibid. ');"><sup>30</sup></span> This, said R. Hanina,is a warning to the court not to listen to the claims of a litigant in theabsence of his opponent; and to the litigant not to explain his case to thejudge before his adversary appears. Shamoa'<span class="x" onmousemove="('comment',' [H] ');"><sup>31</sup></span> [hear], in the verse, can alsobe read, <i>shammea</i>'.<span class="x" onmousemove="('comment',' [H] In the Pi'el, which has a causative sense, (make hear). ');"><sup>32</sup></span> R. Kahana, however, says: We can derive this rule from the verse: <i>Thoushalt not take up</i> [tissa] <i>a falsereport</i><span class="x" onmousemove="('comment',' Ex. XXIII, 1. ta, ');"><sup>33</sup></span> [referring to the judge],which may be read,<i>tashshi</i>.<a rel="footnote" href="#7b_34"><sup>34</sup></a> As for the text quoted above, <i>You shall judgerighteously</i>.<span class="x" onmousemove="('comment',' Deut. I, 16. ');"><sup>35</sup></span> Resh Lakish saysthat it means: Consider rightly all the aspects of the case before givingthe decision. As for the words, <i>Between a man and his brother … </i>R. Judah saysthat this refers to disputes between brothers about trifles such as, forinstance, who should occupy the lower and who the upper part of a house.<i>And the stranger that is with him … </i>This, says R. Judah, referseven to so insignificant a dispute as one concerning a stove and anoven.<span class="x" onmousemove="('comment',' [H] interpreted here as sojourner', who sojourns in the same house. The nature of the disputes between them will be mostly over articles associated with the household — stoves and ovens. ');"><sup>36</sup></span> <i>You shall not respect persons </i>[lo takkiru]<i> injudgment</i>.<span class="x" onmousemove="('comment',' Deut. I, 16. ');"><sup>37</sup></span> R. Judah says thismeans: You shall not favour [lit. recognise] any one [even if he is yourfriend]; and R. Eleazar takes it to mean; You shall not estrange anyone [evenif he is your enemy].<span class="x" onmousemove="('comment',' R. Eleazar interprets takkiru as if it were tenakkru [H] ');"><sup>38</sup></span> A former host of Rab came before him with a law-suit, and said: 'Were younot once my guest?' 'Yes,' he answered, [and what is your wish?]'<span class="x" onmousemove="('comment',' [So Rashi. According to Rashal, Rab asked, on seeing the man: Are you not my former host?' The man replied. Yes! Thereupon Rab asked him, 'What is your wish', the words in brackets being embodied in the text.] ');"><sup>39</sup></span> 'I havea case to be tried,' he replied. 'Then,' said Rab,