Musar su Deuteronomio 16:20

It is a general rule that a Sanhedrin hands down what is called משפט צדק, based on direct Torah law, whereas whenever there is a need to bypass Torah law for reasons of emergency the king would sit in judgment and on occasion rule against Torah law. This is also alluded to in the Torah's demand 16,20: צדק צדק תרדוף, "Justice, Justice, you shall pursue." The first time the Torah uses the word צדק it refers to Torah law as administered by the Sanhedrin, the second time it refers to the administration of law by a king on the basis of הוראת שעה. Concerning the latter situation the Torah continues: "in order that you may live and inherit the land that the Lord your G–d is about to give you," for Jerusalem was destroyed only because the authorities insisted on basing all their judicial verdicts on Torah law.

He should be zealous to seek knowledge of the Torah and knowledge of the Creator, as it is written. "And let us know, eagerly strive to know the Lord" (Hos. 6:3). Thus said the Sages: "Betake thyself to a place of Torah" (Aboth 4:14). And a man should be alert to seek justice, as it is written : "Justice, justice shall you pursue" (Deut. 16:20). And it is written, "Hearken to Me, ye that follow after righteousness, Ye that seek the Lord" (Is. 51:1). It is necessary to be quick in copying out the books which one needs for one's study. When he sees or hears a new thing, he should be alert to write it down and not delay until it is forgotten from his heart.

A third interpretation of the repetition of the word צדק would be that there are two ways of arriving at a fair judgment. The first צדק refers to the need to arrive at a mutually agreeable resolution of disagreements without recourse to the letter of the law. The second time the word צדק is used is for the eventuality that an agreed solution to the disagreement cannot be found. According to the Sifri it also means that the trial may not be re-opened once a person has been found innocent, even if new evidence against him is suppposed to have been found. Still another meaning of the second צדק could be that a judge, is supposed to be מתון, i.e. judge each case on its individual merits, without reference to precedent. It is not enough to refer to a previous judgment in what is perceived as an identical dispute. No two cases are identical. Moses already explained this point to his father-in-law Yitro in Exodus 18,16 when he told ושפטתי בין איש ובין רעהו, "When I pronounce judgment I have to consider each litigant on his own merits."