Seforno: It is a warning to the Dayanim to speak in such a way that does not encourage the witnesses to give false testimony. ¹

Rashbam: If a Dayan senses that something rings false and that the witnesses are lying but is unable to prove it, he should withdraw from the case. ²

Shevu'os, 30b #1: It is a prohibition against a Dayan who realizes he has erred, searching for reasons to vindicate himself. ³

Shevu'os, 30b #2: It is a prohibition against a Dayan adopting a Talmid who is illiterate, and a Dayan and a witness against joining with a colleage whom he knows to be a Gazlan. ⁴

Shevu'os, 31a #1: It is a prohibition against a Talmid sitting in front of Beis-Din remaining silent if he perceives a merit for a poor litigant ⁵ or a liability against a rich one, or if he perceives his Rebbe (the Dayan) to have erred - and decides to wait until he has finished, in order to present the case in his own merit. ⁶

Shevu'os, 31a #2: It is a prohibition against complying if one is asked by his Rebbe to stand beside a witness without saying anything, ⁷ whilst he (the witness) testifies that P'loni owes him a hundred Manah - 'even though you know that for all the money in the world I would not lie!'

Shevu'os, 31a #3: It is a prohibition against Reuven who is owed one Manah claiming two, in order to make Shimon swear, thereby maling him eligible to swear on another issue (via a Gilgul Shevu'ah, which he would otherwise not have been able to do so; ⁸ and against Shimon who owes Reuven one Manah but from whom Reuven claims two, denying the claim completely (to avoid having to swear), ⁹ and paying him later out of court.

Shevu'os, 31a #4: It is a prohibition against three creditors who lent Shimon money splitting up - one as the claimant and two as witnesses, in order to extract the money and divide it. ¹⁰

Shevu'os, 31a #5: It is a prohibition against Beis-Din allowing one litigant to sit is rags and the other, in an expensive suit worth a hundred Manah. They must either instruct the latter to dress in rags ¹¹ like his opponent or to provide him with a suit comparable to his own (to wear during thee court proceedings).

Shevu'os, 31a #6: It is a prohibition against Beis-Din hearing the testimony from one litigant before his opponent has arrived in Beis-Din and against the litigant himself presenting his claim to the judge before his opponent arrives. ¹²

Mechilta: It is a warning to detatch oneself from heresy. ¹³

Oznayim la'Torah: One can say tongue in cheek, that if one keeps well away from Sheker, it will never catch up with one, due to the mantra 'Sheker Ein Lo Raglayim'. ¹⁴

Oznayim la'Torah: To incorporate where one is permitted to lie, ¹ that one should do so in a way that avoids lying directly. ²

Refer to 23:7:1:1-12.

Refer to 23:7:3:1,2 & 3.

Sanhedrin, 33b: To declare innocent one about whom one witness testifies that he worshipped the sun, and the other witness, that he worshipped the moon ¹ - since the two witnesses do not combine.

Mechilta: To declare innocent Reuven who was chasing Shimon, drawn sword in hand, and whom two witnesses warned and lost sight of him as he entered the house after Shimon - They followed him into the house where they found Shimon stabbed and breathing his last, and Reuven standing over him, his sword dripping blood. ²

Rashi: "Naki" is where the defendant leaves Beis-Din guilty (of the death-sentence) and a Talmid claims to have something to say in his defense, and he is returned to Beis-Din to hear what the Talmid has to say - in case he is innocent (Naki), because the Torah writes "Naki Al Taharog". Whereas "Tzadik" is where the defendant leaves Beis-Din innocent (Tzadik) and the Talmid claims to have something to say that will render him guilty, and he is not brought back to Beis-Din, because the Torah writes "ve'Tzadik Al Taharog".

Targum Yonasan: Once the defendant leaves Beis-Din innocent, he cannot be given the death-sentence ("Naki Al Taharog"), whereas if he leaves guilty, he can subsequently be absolved ("Tzadik Al Taharog").

Rashbam and Targum Onkelos: They both refer to the same person: Once the defendant has left Beis-Din innocent ("Naki") and has been declared righteous ("Tzadik"), one is not permitted to return him.

Rashi and Rashbam: In the latter case (Refer to 23:7:1:1), one need not worry about letting a murderer loose, because Hashem, who has many emissaries, will see to it that he receives the punishment that he deserves. ¹

Targum Yonasan: (Refer to 23:7:3:2). Had the defendant been guilty, Hashem would not have allowed him to be declared innocent.

Yerushalmi Sanhedrin, 4:3: It negates the notion that, since, in the obove-mentioned cases, Reuven is Patur be'Dinei Adam, he is also Patur be'Dinei Shamayim. ²