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Leviticus 19:15 - Fair justice for all.

Leviticus 19:15 - ויקרא 19:15

Hebrew Text

לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃

English Translation

You shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.

Transliteration

Lo-ta'asu avel ba-mishpat lo-tisa fnei-dal ve-lo tehdar pnei gadol be-tzedek tishpot amitecha.

Hebrew Leining Text

לֹא־תַעֲשׂ֥וּ עָ֙וֶל֙ בַּמִּשְׁפָּ֔ט לֹא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ׃
לֹא־תַעֲשׂ֥וּ עָ֙וֶל֙ בַּמִּשְׁפָּ֔ט לֹא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ׃

🎵 Listen to leining

Parasha Commentary

Prohibition of Unrighteous Judgment

The verse (Vayikra 19:15) commands, "לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט" ("You shall do no unrighteousness in judgment"). Rashi explains that this refers to perverting justice, whether by favoring one party over another or by intentionally misapplying the law. The Rambam (Hilchot Sanhedrin 20:1) elaborates that judges must avoid any form of bias, as even a slight deviation from impartiality constitutes a violation of this prohibition.

Forbidding Partiality Toward the Poor

The phrase "לֹא־תִשָּׂא פְנֵי־דָל" ("thou shalt not respect the person of the poor") warns against favoring a poor litigant out of misplaced compassion. The Sifra (Kedoshim 4:4) teaches that a judge must not assume a poor person is automatically truthful simply because of their disadvantaged status. The Talmud (Shevuot 30a) further states that showing undue sympathy in court distorts justice, which must be based solely on truth.

Forbidding Deference to the Mighty

The continuation, "וְלֹא תֶהְדַּר פְּנֵי גָדוֹל" ("nor honour the person of the mighty"), prohibits judges from showing favor to the wealthy or powerful. The Midrash (Vayikra Rabbah 30:1) emphasizes that justice must be blind to social status, as fear of influential individuals corrupts judgment. The Rambam (Hilchot Sanhedrin 23:1) adds that even subtle gestures of respect toward a prominent litigant are forbidden, as they may influence the court's ruling.

The Obligation of Righteous Judgment

The verse concludes, "בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ" ("but in righteousness shalt thou judge thy neighbour"). The Sforno explains that "righteousness" requires judges to investigate cases thoroughly and rule according to the strict truth, without compromise. The Talmud (Sanhedrin 7b) teaches that judges must strive to emulate Hashem's attribute of absolute justice, as it says (Devarim 1:17), "for judgment is G-d's."

Practical Applications

  • Impartiality: Judges must disregard personal feelings toward litigants, whether pity for the poor or fear of the powerful (Choshen Mishpat 17:1).
  • Equal Treatment: The Shulchan Aruch (Choshen Mishpat 15:1) rules that both parties must stand or sit equally before the court to avoid any appearance of bias.
  • Truth Above All: The Sefer HaChinuch (Mitzvah 235) stresses that justice must be rendered based solely on factual evidence, not social considerations.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Shevuot 30a
The verse is cited in the context of discussing the principles of fair judgment and the prohibition of showing partiality in legal matters.
📖 Sanhedrin 7b
The verse is referenced in a discussion about the ethical obligations of judges to administer justice impartially.

Frequently Asked Questions

Q: What does 'do no unrighteousness in judgment' mean in Leviticus 19:15?
A: This verse teaches that judges must be completely fair and impartial when making legal decisions. Rashi explains that it prohibits any form of distortion of justice, whether favoring the poor out of pity or the wealthy out of respect. True justice requires judging based solely on the facts of the case.
Q: Why does the Torah say not to favor either the poor or the mighty in court?
A: The Talmud (Shevuot 30a) teaches that favoring either side - whether the poor out of sympathy or the rich out of awe - distorts justice. The Rambam (Hilchot Sanhedrin 21:1) emphasizes that judges must view both parties equally, as justice must be blind to social status.
Q: How can we apply 'in righteousness shalt thou judge thy neighbor' in daily life?
A: While this verse primarily addresses judges, the Sages teach that it also applies to how we view others in everyday situations. The Midrash (Sifra Kedoshim 4:4) explains we should judge people favorably (give the benefit of the doubt) in our personal interactions, just as we'd want others to judge us righteously.
Q: What's the significance of this verse appearing in the 'Holiness Code' of Leviticus 19?
A: The placement teaches that fair judgment is fundamental to creating a holy society. The Sifra connects this to the verse's context - just as we must be holy before G-d, we must create holiness through just human interactions. Impartial justice reflects G-d's attribute of perfect fairness.
Q: Does this verse only apply to formal court cases?
A: While primarily about judicial proceedings, Chassidic teachings (such as the Tanya) explain this also applies to how we 'judge' situations in our minds. We must avoid letting personal biases (whether sympathy or admiration) cloud our assessment of people and events in daily life.