Midrash su Deuteronomio 17:6

(Fol. 5b) MISHNAH: (Deut. 17, 6) Upon the evidence of two or of three witnesses, shall he that is to die, etc. If the evidence of two persons is sufficient, why does the Scripture mention three? To compare the evidence of two to that of three. Just as three are capable of making the [first] two witnesses guilty of collusion, so also are two in a position to make the [first] three witnesses guilty of collusion. And whence do we know that, even if they (the first) were a hundred persons, the evidence of two persons is sufficient? The passage says, Witnesses [without a number]. R. Simon, adds and says that just as in the case of two [witnesses], they cannot be put to death, until both of them are found guilty of collusion, so also does it apply in the case of three, that they cannot be put to death until all three are found guilty of collusion. And whence do we infer that such is the law even if their number reaches one hundred. The passage reads, Witnesses [without a number]. R. Akiba, however, maintains that the third witness mentioned in the Scripture was not for the purpose of making the punishment more lenient for him, but, on the contrary, for the purpose of making it more rigorous — [viz., lest one say since the testimony of two witnesses suffices, the evidence of the third is superfluous, and therefore, he ought not be punished at all. The Scripture mentions the third one in order] to make him equal with the former two. If the verse provides punishment for one who conjoins himself with transgressors, as if he were an accomplice himself, how much the more will this be applied to one who conjoins himself to those who are engaged in meritorious acts, that he will be rewarded as if he himself actually accomplished the same.

(Fol. 21b) It is written (Ps. 12, 7) The words of the Lord are pure words, as silver refined in the crucible of earth, purified seven times. Rab and Samuel both explain it. One says: Fifty gates of wisdom were created in the world and all but one were given unto Moses on Mount Sinai; as it is said (Ib. 8, 6) Yet Thou hast made him but a little less than angels. Koheleth (Solomon) desired to resemble Moses, as it is said (Ecc. 12, 10) Koheleth sought to find out acceptable words. Thereupon a Bath Kol (heavenly voice) went forth and said unto him (Ib.) "And that which was written uprightly, even words of truth; referring to (Deut. 34, 10) And there arose not a prophet since then in Israel, like unto Moses." And the other one explains it to have this meaning: Among prophets, indeed, none did arise; but among kings, like Solomon, [prophets like Moses] did arise. But how will the latter explain the above passage? Koheleth sought to find out acceptable words. This means that Koheleth sought to enforce decrees without the aid of witnesses or warning. Whereupon a heavenly voice was heard, saying (Ecc. 12, 10) And that which was written uprightly, even words of truth; i.e., [where it is written] (Deut. 17, 6) Upon the evidence of two witnesses, etc., must a case be established.

(24) (Fol. 21b) It is written (Ps. 12, 7) The words of the Lord are pure words, as silver refined in the crucible of earth, purified seven times. Rab and Samuel both explain it. One says: Fifty gates of wisdom were created in the world and all but one were given unto Moses on Mount Sinai; as it is said (Ib. 8, 6) Yet Thou hast made him but a little less than angels. Koheleth (Solomon) desired to resemble Moses, as it is said (Ecc. 12, 10) Koheleth sought to find out acceptable words. Thereupon a Bath Kol (heavenly voice) went forth and said unto him (Ib.) "And that which was written uprightly, even words of truth; referring to (Deut. 34, 10) And there arose not a prophet since then in Israel, like unto Moses." And the other one explains it to have this meaning: Among prophets, indeed, none did arise; but among kings, like Solomon, [prophets like Moses] did arise. But how will the latter explain the above passage? Koheleth sought to find out acceptable words. This means that Koheleth sought to enforce decrees without the aid of witnesses or warning. Whereupon a heavenly voice was heard, saying (Ecc. 12, 10) And that which was written uprightly, even words of truth; i.e., [where it is written] (Deut. 17, 6) Upon the evidence of two witnesses, etc., must a case be established. ...