Rashi #1, Seforno and Targum Yonasan: It means that, on the basis of a majority of one, ¹ Beis-Din may not sentence someone to death. ²

Rashi #2 and Rashbam: If the Dayan believes that his fellow-Dayanim are ruling falsely, one may not vote with them, in spite of the fact that they are the majority, and it is their opinion that will ultimately be accepted. ³

Moshav Zekenim (citing R. Yeshayah): If one sees many people doing evil and the minority doing good, one should not follow the majority.

Oznayim la'Torah: If a Dayan sees that the majority are about to rule erroneously, he should not remain silent since there is no point in stating his opinion; Rather he should state his opinion, in the hjope that he will influence the others to accept his opinion.

Rashi #1: It is a prohibition against arguing with the head of Beis-Din ¹ (in matters that involve the death-sentence). ²

Rashi #2 (citing Targum Onkelos) ³ : 'If one is asked to adjudicate, one should not turn away (refuse), but should judge truthfully'.

Rashi #3: Refer to 23:2:1:3. If the defendant asks the Dayan for his opinion, he should not answer him according to the majority opinion, ⁴ but should state the truth.

Seforno: Refer to 23:2:1:1. If eleven Dayanim rule that the defendant is guilty and ten that he is innocent, one of the remaining Dayanim may not declare him guilty, in order to arrive at a majority ruling, if he believes that he is innocent.

Rashbam: Refer to 23:2:1:2. Nor may he testify with the majority of Dayanim who are declaring the defendant innocent, if he believes that he is guilty (or even if he doesn't know - even if they are a hundred). ⁵

Targum Yonasan: A Dayan may not refrain from giving reasons to vindicate the defendant, thereby allowing the verdict to follow the majority. ⁶

Moshav Zekenim: One may not follow the majority for evil, but should follow the majority of Dayanim (who judge truthfully).

Sanhedrin, 36a: Refer to 23:2:2:1. Consequently, one begins from the side ⁷ (with the most junior Dayan). ⁸ Yerushalmi Sanhedrin, 4:7: 'One should not state one's opinion after the Rav but before him'. ⁹

Mechilta: If eleven Dayanim proclaim him innocent and eleven guilty, and one doesn't know, Beis-Din must declare him innocent. ¹⁰

Oznayim la'Torah: 'Don't hold back from stating your opinion if you see that the court is divided and you have the casting vote; and fearing the responsibility, you claim that you don't know, ¹¹ forcing the addition of two Dayanim (Refer to 23:2:151:4).

Rashi: The fact that to declare him guilty requires two Dayanim implies that to declare him innocent, one will suffice.

Tosefta Sanhedrin, Perek 3 #1: It implies that a junior Dayan may not say 'Dayo le'Eved Lih'yos ke'Rabo' and simply follow the ruling of a more senior Dayan.

Tosefta Sanhedrin, Perek 3 #2: It implies that a Beis-Din must be able to resolve problems by means of a majority, and that it must therefore comprise an odd number (three, twenty-three or seventy-one), ¹

Rashi #1 (citing Sanhedrin, 2a): It means that, having taught us that Beis-Din may sentence someone to death if there are two more judges for conviction than for acquittal. "Acharei Rabim Lehatos" teaches us that aquital requires only a majority of one.

Rashi #2 (Beitzah 3b): It teaches us the principle of Bitul be'Rov, that min ha'Torah one in two is Bateil.

Chulin, 11a: We learn from here that one always goes after the majority - in all matters. ¹

Oznayim la'Torah: Refer to 23:2:2:10: ' ... you should know that the responsibility does not lie with you alone, but on the entire Beis-Din who decide according to the majority'.

Moshav Zekenim (citing the Rivam): 'Kavu'a' is considered an even Safek only when we cannot know - whether he bought in a store that sells Shechutah or Neveilah. But when there is a majority of Dayanim ruling one way, there is no reason to consider it an even Safek.