Any judge who judges a true judgment truthfully, even if he sits in judgment only one hour, the verse ascribes to him as if he became a partner to the Holy One, Blessed be He, in the act of Creation. It is written here: “And the people stood over Moses from the morning until the evening.”

And it is written there, ”And it was evening and it was morning, one day” (Genesis 1:5)

Shabbat 10a

Sefaria.org

“You shall set judges and officers in all your gates, which HaShem your G-d gives you, according to your tribes; and they shall judge the people with righteous judgment.”

Deuteronomy 16:18

שֹׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּֽתֶּן־לְךָ֙ בְּכׇל־שְׁעָרֶ֔יךָ אֲשֶׁ֨ר יְהֹוָ֧ה אֱלֹהֶ֛יךָ נֹתֵ֥ן לְךָ֖ לִשְׁבָטֶ֑יךָ וְשָׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק׃

Justice, justice shall you pursue (16:20)

“By virtue of three things the world endures:

law, truth and peace.”

Ethics of Our Fathers 1:18, cited at Chabad.org

“The three are one and the same: if the law is upheld, there is truth and there is peace.”

Jerusalem Talmud, Taanit 4:2, cited at Chabad.org

Justice, justice shall you pursue (16:20)

“Why does the verse repeat itself? Is there a just justice and an unjust justice? Indeed there is. The Torah is telling us to be just also in the pursuit of justice—both the end and the means by which it is obtained must be just.”

Rabbi Bunim of Peshischa, cited at Chabad.org

“Tiberius Nero…sent Valerius Gratus to be procurator of Judea, and to succeed Annius Rufus. This man deprived Ananus of the high priesthood, and appointed Ismael, the son of Phabi, to be high priest. He also deprived him in a little time, and ordained Eleazar, the son of Ananus, who had been high priest before, to be high priest; which office, when he had held for a year, Gratus deprived him of it, and gave the high priesthood to Simon, the son of Camithus; and when he had possessed that dignity no longer than a year, Joseph Caiaphas was made his successor. When Gratus had done those things, he went back to Rome, after he had tarried in Judea eleven years, when Pontius Pilate came as his successor.”�Josephus, Antiquities 18.2.2

“…Abba Saul b. Batnit said in the name of Abba Joseph b. Hanin: Woe is me because of the house of Boethus, woe is me because of their staves! Woe is me because of the house of Hanin, woe is me because of their whisperings! Woe is me because of the house of Kathros, woe is me because of their pens! Woe is me because of the house of Ishmael the son of Phabi, woe is me because of their fists! For they are High Priests and their sons are [Temple] treasurers and their sons-in-law are trustees and their servants beat the people with staves.”�Pesachim 57a, Soncino Press Edition

On Passover Eve they hung Yeshu …

Sanhedrin 43a

בערב הפסח תלאוהו לישו

Therefore, since capital cases might continue for two days, the court does not judge cases of capital law on certain days, �neither on the eve of Shabbat nor the eve of a Festival.

Mishnah, Sanhedrin 4:1, Sefaria.org

“There can be no doubt that the trial, which ended with the condemnation of Jesus, did not comply with the Pharisees’ rules of procedure as we know them from the Mishnah and Talmud. Therefore, according to the passage in m. Sanh 4.1 above, the trial against Jesus should not have been opened and closed on the same day and it should not have been conducted in the house of Caiaphas but according to the principle המקום גורם in the stone-hewn hall.”

A Commentary on the New Testament from the Talmud & Midrash, Strack and Billerbeck, Excursus: The Day of Jesus’ Death B#1, Volume 2, Lexham Press, pg. 940

ת"ר חמשה תלמידים היו לו לישו מתאי נקאי נצר ובוני ותודה

The Sages taught: Jesus the Nazarene had five disciples: Mattai, Nakai, Netzer, Buni, and Toda. They brought Mattai in to stand trial. Mattai said to the judges: Shall Mattai be executed? But isn’t it written: “When [matai] shall I come and appear before God?” (Psalms 42:3). Mattai claimed that this verse alludes to the fact he is righteous. They said to him: Yes, Mattai shall be executed, as it is written: “When [matai] shall he die, and his name perish?” (Psalms 41:6). Then they brought Nakai in to stand trial. Nakai said to the judges: Shall Nakai be executed? But isn’t it written: “And the innocent [naki] and righteous you shall not slay” (Exodus 23:7)? They said to him: Yes, Nakai shall be executed, as it is written: “In secret places he kills the innocent [naki]” (Psalms 10:8). . .

Then they brought Netzer in to stand trial. He said to the judges: Shall Netzer be executed? But isn’t it written: “And a branch [netzer] shall grow out of his roots” (Isaiah 11:1)? They said to him: Yes, Netzer shall be executed, as it is written: “But you are cast out of your grave like an abhorred branch [netzer]” (Isaiah 14:19). Then they brought Buni in to stand trial. Buni said to the judges: Shall Buni be executed? But isn’t it written: “My firstborn son [beni] is Israel” (Exodus 4:22)? They said to him: Yes, Buni shall be executed, as it is written: “Behold, I shall kill your firstborn son [binkha]” (Exodus 4:23). Then they brought Toda in to stand trial. Toda said to the judges: Shall Toda be executed? But isn’t it written: “A psalm of thanksgiving [toda]” (Psalms 100:1)? They said to him: Yes, Toda shall be executed, as it is written: “Whoever slaughters a thanks-offering [toda] honors Me” (Psalms 50:23).

Sanhedrin 43a, Sefaria.org

מתאי נקאי נצר ובוני ותודה

אֶת צֶמַח דָּוִד עַבְדְּךָ מְהֵרָה תַצְמִיחַ

"Mattai, Nakai, Netzer, Boni and Todah seem to be code names: Motei (the death of) Naki (the innocent) Netzer (the branch) Beni (my son) Todah (is a thanksgiving offering). The thanksgiving offering is one that causes peace in the world [cf. Rashi on Leviticus 3:1]."

Yeshu Hanged on Erev Pesakh, Xus Casal, 13 Petals

The Branch of David Your Servant Speedily Cause to Flourish

Amidah, Prayer for Messiah

“Righteousness, righteousness you must pursue From this verse, we learn that we should pursue the righteous tzaddik of the generation.” (Sanhedrin 32b)

REBBE NACHMAN'S TORAH: NUMBERS - DEUTERONOMY - Breslov Insights into the Weekly Torah Reading (Kindle Locations 7688-7691). Breslov Research Institute. Kindle Edition.

עגלה ערופה

21 “If a person who has been killed by someone is found lying in the open country in the land which the L-rd your G-d is giving you to possess, and it is not known who struck him, ² then your elders and your judges shall go out and measure the distance to the cities which are around the one who was killed. ³ And it shall be that the city which is nearest to the person killed, that is, that the elders of that city shall take a heifer of the herd that has not been worked and has not pulled in a yoke; ⁴ and the elders of that city shall bring the heifer down to a valley with running water, which has not been plowed or sown, and they shall break the heifer’s neck there in the valley. 

⁵ Then the priests, the sons of Levi, shall come forward, because the �L-rd your G-d has chosen them to serve Him and to bless in the name of the L-rd; and every dispute and violent crime shall be settled by them. ⁶ And all the elders of that city which is nearest to the person killed shall wash their hands over the heifer whose neck was broken in the valley; ⁷ and they shall respond and say, ‘Our hands did not shed this blood, nor did our eyes see who did. ⁸ Forgive Your people Israel whom You have redeemed, L-rd, and do not place the guilt for innocent blood in the midst of Your people Israel.’ And the guilt for bloodshed shall be forgiven them. ⁹ So you shall remove the guilt for innocent blood from your midst, when you do what is right in the eyes of the L-rd.

Deuteronomy 21:1-9

The principle behind the law of eglah arufah is that a person is also responsible for what occurs outside of his domain—outside of the areas where he is fully in control. When a murdered traveler is found out in the field, the elders of the nearest city must go out there and bring the eglah arufah to atone for the crime, although it occurred “outside of their jurisdiction”; for it was nevertheless their responsibility to send the traveler off with adequate provision and protection. The same applies on the personal level in all areas of life. A person never has the right to say, “This is outside of my element. I have no obligation to deal with this.” If it is something that, by divine providence, one has been made aware of, that means that there is something one can, and must, do to positively influence the end result.

The Lubavitcher Rebbe, cited at Chabad.org

^“So he sent his brothers away, and as they departed, he said to them, “Do not quarrel on the journey.” ²⁵ Then they went up from Egypt, and came to the land of Canaan, to their father Jacob. ²⁶ And they told him, saying, “Joseph is still alive, and indeed he is ruler over all the land of Egypt.” But he was stunned, for he did not believe them. ²⁷ When they told him all the words of Joseph that he had spoken to them, and when he saw the wagons that Joseph had sent to carry him, then the spirit of their father Jacob revived. 

Genesis 45:24-27

וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף

Joseph gave his brothers a sign to relay to their father: that at the time that Joseph had parted from Jacob, they had been studying the laws of eglah arufah (“the beheaded heifer,” Deuteronomy 21). Thus, although it was Pharaoh who had sent the wagons, the verse says, “When he saw the wagons which Joseph had sent”—for the “wagons” (agalot) of which the verse speaks is a reference to the eglah arufah.

Rashi cited at Chabad.org, Vayigash, Parsha In-Depth

According to the procedure ofעגלה ערופה  the Kohanim are to implore God (21:8) "Forgive Your people whom you God have liberated. Do not allow innocent blood to remain with your people Israel." From this verse it is apparent that the murdered victim is somewhat innocent. Furthermore in an earlier biblical statement to be uttered by the Elders - there is an indication that the people collectively need atonement and might actually have been accomplices to the murder. (21:7) "Our hands have not spilled this blood and our eyes have not witnessed it." The Hinukh (530) explains  "In other words, the slain man did not come into our hands - whereupon we sent him away without provisions. Our eyes did not see him go out of the city - whereupon we let him go without escort. . .

Our hands did not spill this blood, and our eyes did not see (21:7)

But would it enter one’s mind that the elders of the court are murderers? Rather, [they declare:] We did not see him and let him depart without food or escort.

Talmud, Sotah 45a cited at Chabad.org

We are initially made aware of the Misva ofעגלה ערופה  in Sefer Bereshit. Yosef intends to communicate something to Yaakov by sending עגלות  back with his brothers to greet Yaakov.  Rashi cites the Midrash (YS 1:152) that teaches that the  עגלות were a sign  to Yaakov that Yosef was indeed alive. With this the Torah tells us that the spirit of Yaakov was revived prompting him to desire to meet up again with Yosef. This Midrash serves as the code to understand what exactly is behind the Misva of עגלה ערופה - It is and was to offer atonement or to rectify an unresolved Murder. Yosef is considered dead by Yaakov as a result of being cut off from his father or life force by the collective children of Israel. He sends theעגלות  to revive Yaakov who declares that Yosef is now alive. This arouses Yaakov (the father) to reunite with his (son) Yosef. This initial reference of עגלה ערופה  particularly here is to inform us of its power to unite the aspect of father with son. This will serve as the prototype of the future redemption via Mashiah Ben Yosef. 

Shofteim – Mashiah ben Yosef and the Eglah Arufah, Victor Bibi, Sephardic.org

 Then Israel said,

“It is enough, my son Joseph is still alive…”

Genesis 45:28

עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י

 For just as the Father raises the dead and gives them life, so the Son also gives life to whom He wishes. ²² For not even the Father judges anyone, but He has given all judgment to the Son…”

John 5:17

“I can do nothing on My own. As I hear, I judge, and My judgment is righteous, because I do not seek My own will but the will of Him who sent Me.”

Yeshua of Nazareth

John 5:30 (NASB)

לֹא אוּכַל לַעֲשׂוֹת דָּבָר מִנַּפְשִׁי כַּאֲשֶׁר אֶשְׁמַע כֵּן אֶשְׁפֹּט וּמִשְׁפָּטִי צֶדֶק כִּי לֹא אֲבַקֵּשׁ רְצוֹנִי כִּי אִם־​רְצוֹן הָאָב אֲשֶׁר שְׁלָחָנִי׃

Do not judge by the outward appearance, but judge with righteous judgment.”

John 7:24

⁵ I am the vine, you are the branches; the one who remains in Me, and I in him bears much fruit, for apart from Me you can do nothing.

John 15:5

“The human body is a city with seven gates—seven portals to the outside world: the two eyes, two ears, two nostrils and the mouth. Here, too, it is incumbent upon us to place internal “judges” to discriminate and regulate what should be admitted and what should be kept out, and “officers” to enforce the judges’ decisions . . .”

Siftei Kohen, cited at Chabad.org

¹⁶ “For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life. ¹⁷ For God did not send the Son into the world to judge the world, but so that the world might be saved through Him. ¹⁸ The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God. ¹⁹ And this is the judgment, that the Light has come into the world, and people loved the darkness rather than the Light; for their deeds were evil. ²⁰ For everyone who does evil hates the Light, and does not come to the Light, so that his deeds will not be exposed. ²¹ But the one who practices the truth comes to the Light, so that his deeds will be revealed as having been performed in God.”

John 3:16-21, NASB