Halakhah su Numeri 32:22

And even if he heard that Ploni caused him the loss, still, he is permitted only to suspect, but not to confirm it within himself as being true. And even if people stirred up a quarrel with the suspect, telling him that he had done a great wrong in what was heard of him, that he had caused a loss to a Jew — and he kept quiet, still, it is not to be concluded because of this that the thing is true. For though it is a mitzvah for him to rescue himself from suspicion and to convince the one who suspected him that he is not to be suspected, as per (Bamidbar 32:22): "And you shall be clean of [guilt against] the L–rd and [against] Israel," still, it may be that he saw them to be so entrenched in their acceptance of the slander as being true, that they would accept no answer from him, wherefore he decided that it would be best for him to remain silent and to be one of those "who are shamed, but do not shame [in return], who hear their disgrace and do not answer."

The second partner complained to Rav Papa that he seemed to always side with the first partner. Rav Papa responded, according to Tosafot’s first interpretation, that in such a situation one must present a reason for his decision, which Rav Papa proceeded to give. Tosafot explain that in such a situation, in which there is a basis for a litigant to suspect the beit din of bias, the beit din should reveal its logic in order to “be clean in the eyes of Hashem and Israel” (Bemidbar 32:22). The Sema (14:23) clarifies, though, that this applies only if there is a reasonable basis for the charge of bias, as there was in Rav Papa’s case.²A second opinion in Tosafot, however, does not interpret Rav Papa in a manner that requires a beit din to clarify its grounds in such a case.

A person should be careful not to do anything which might cause [people] to suspect that he committed a sin, (even though he is not [actually] committing a sin), as we find⁶³Shekalim 3:2. that the kohein who removed the coins from the chamber⁶⁴The coins of machatzis hashekel, the half shekel which every Jew is obligated to give once each year, were deposited in large collection boxes. These boxes were placed in a chamber in the Bais Hamikdash, designated for this purpose. Three times annually a kohein would enter this chamber to withdraw coins with which sacrifices and other necessities were bought.
The garment he wore had no pockets, so as not to arouse suspicion that he had taken some coins for himself. (Rambam, Hilchos Shekalim 2:4, 5, 10) did not enter [the chamber] in a garment that was fashioned in a way that something could be hidden in it, for a person must answer for his actions to his fellow man as he must answer to the Almighty, blessed is He, as it is said: "You will be innocent before God and Israel"⁶⁵Numbers 32:22. And it is also said: "And find favor and good understanding in the eyes of God and man."⁶⁶Proverbs 3:4.