What are the implications of "Zekeinecha ve'Shoftecha"?
Rashi: "Zekeinecha" implies the Great Sanhedrin - the choice of your elders. 1
Targum Yonasan: "Zekeinecha" implies two Chachamim, and "Shoftecha" three Dayanim, making five in all [who must go to measure].
Sanhedrin 14a #1 (according to R. Yehudah): 'Zekenecha' implies two Dayanim, and 'Shoftecha' 2 two. And we add a fifth Dayan to make an odd number. 3
Sanhedrin 14a #2 (according to R. Eliezer ben Ya'akov): "Zekenecha" refers to the Sanhedrin ha'Gadol and "Shoftecha", to the king 4 and the Kohen Gadol. 5 - all of whom must go out to where the murdered man is lying.
Which the Gemara in Sotah, 44b, learns via a Gezeirah Shavah "Zekeinecha" "Ziknei ha'Eidah" in Vayikra, 4:15.
The Gemara concludes that, according to R. Yehudah "Shoftecha" implies the Sanhedrin ha'Gadol, and he learns another two Dayanim from the 'Vav' in "ve'Shoftecha".
Since a Beis-Din may never consist of an even number of Dayanim.
As the Pasuk writes in Mishlei 29:4 "Melech be'Mishpat Ya'amid Aretz".
As the Torah writes in 17:9 "u'Vasa el ha'Kohanim ... ve'el ha'Shofet".
What are the implicatons of "Veyatz'u Zekenecha ... "?
Sotah, 44b: It implies that the Zekenim must go out personally and not send their Sheluchim. 1
Yerushalmi Sanhedrin, 8:5: It implies that aa lame person is not eligible to sit on the Sanhedrin. 2
From where and what are they measuring?
From which part of the corpse do they measure?
Ba'al ha'Turim: They measure from the head. 1
Sotah 45b #1 (according to R. Eliezer): They measure from the navel. 2
Sotah 45b #2 (according to R. Akiva): They measure from the nose. 3
Sotah 45b #3 (according to R. Eliezer ben Ya'akov): They measure from the neck (where he became a corpse - Rosh in Pasuk 9).
As the Torah wrote in No'ach Bereishis, 7:22 "Nishmas Ru'ach Chayim be'Apav".
Rosh (in Pasuk 9) From where a fetus is initially created).
Rosh in Pasuk 9: The source of life. See Bereishis, 2:7,
What are the implications of "u'Mad'du el he'Arim"?
Refer to 21:2:5:1:
Sifri: It implies that they must measure from the corpse to he towns and not vice-versa.
What if it is obvious that one of the towns is the closest to the corpse?
Sotah, 45a: "u'Mad'du el he'Arim" implies that it is a Mitzvah to measure, irrespective whether they know which town is the closest or not.
What if the corpse is found to be equidistant to two towns?
