(20) Justice, justice shall you pursue, that you may thrive and occupy the land that the LORD your God is giving you.

(6) Whoever sheds the blood of the human, By the human shall his blood be shed; For in God's image Did God make the human.

All of the commandments in the Torah: whether they be the positive commandments, or the negative commandments; if a person transgressed any of them, whether one did so intentionally, whether one did so unintentionally, when s/he repents and returns from her sin - s/he is obligated to confess before God, blessed be, as it says, (Numbers 5:6–7) When a man or a women does any of the sins... and s/he shall confess his sin that s/he committed... – this refers to a verbal confession. And confession is a positive commandment.

Mishneh Torah Repentance 1:4

So too for those who are liable for capital punishment or lashes: their death or lashing does not atone for them until they repent and confess verbally. And also someone who has injured their fellow or damaged their property, even though s/he has repaid what s/he owes them, s/he has not atoned until s/he confesses and turns away from similar actions forever, as it says (Numbers 5:6), From any of the sins of humanity.

(22) When people fight, and one of them pushes a pregnant woman and a miscarriage results, but no other damage ensues, the one responsible shall be fined according as the woman’s husband may exact from him, the payment to be based on reckoning. (23) But if other damage ensues, the penalty shall be life for life, (24) eye for eye, tooth for tooth, hand for hand, foot for foot, (25) burn for burn, wound for wound, bruise for bruise.

Eye for eye. Th is means, monetary compensation. You interpret it to mean money for an eye. Perhaps this is not so, but does it mean an eye literally? R. Elazar used to say: Behold it says: And he that kills a beast shall pay money and he that kills a man shall be put to death (Lev. 24.21). Scripture thus declares cases of injuries infl icted upon man to be like cases of injury infl icted upon beasts, and vice versa. Just as cases of injuries infl icted upon beasts are subject only to payment of indemnity so also cases of injuries infl icted upon man are subject only to payment of indemnity

Once the verdict of the judgment has been issued, it is not permitted for you to mediate a dispute. The Gemara presents a mnemonic device alluding to the names of tanna’im in the coming discussion: Samekh, reish, mem, shin; beit, nun, kuf, shin. The Tosefta cites several statements of tanna’im related to compromise and the term botze’a. Rabbi Eliezer, son of Rabbi Yosei HaGelili, says: It is prohibited to mediate a dispute; and anyone who mediates [habotze’a] a dispute is a sinner; and anyone who blesses the mediator is cursing God. And of this, it is stated: “And the covetous [botze’a] blesses himself, though he despises the Lord” (Psalms 10:3). Rather, the judge must assure that the true judgment will prevail at all costs and metaphorically pierce the mountain, as it is stated: “For the judgment is God’s” (Deuteronomy 1:17). And similarly, Moses would say: Let the judgment pierce the mountain. But by contrast, Aaron, whose role was not that of a judge, was a lover of peace and a pursuer of peace, and he would apply peace between one person and the other, as it is stated: “The law of truth was in his mouth, and unrighteousness was not found in his lips; he walked with Me in peace and uprightness, and turned many away from iniquity” (Malachi 2:6).

"And they wept for Aaron thirty days, all the House of Israel" (Numbers 20:29): What is stated about Aaron is greater than what is stated about Moses. As regarding Moses, only the men wept for him; but regarding Aaron, the men and the women wept for him - since he was one that pursued peace and loved peace, and restored peace between a man and his wife and between a man and his fellow. This is [the meaning of] that which is written (Malachi 2:6), "He walked with Me in peace and justice, and brought many back from iniquity." And what did Aaron do? When he heard that two men or a man and his wife were arguing, he would go to one of them and say to him, "Your fellow came to me and is distraught in his heart that he angered you; so he cajoled me that I should come to you [and get your forbearance], so that he [can] come to you and be forgiven by you." And Aaron would not leave from there until he would remove all the hatred in his heart and bring peace between them. Then he would leave. And when he (the one with which Aaron had spoken) met his fellow, they would immediately love and embrace each other and kiss each other. And so was it during all the days of Aaron, peace be upon him; and such was his trait. When he heard that there was an argument between a man and his wife, he would not leave them until they made peace. Hence the men and the women wept for Aaron, but only the males wept for our teacher Moses, peace be upon him. And also [because] Moses would say, "Let justice pierce the mountain," whereas Aaron would bring a compromise between two litigants.