Jerusalem Talmud Sanhedrin Chapter 7

אַרְבַּע מִיתוֹת נִמְסְרוּ לְבֵית דִּין סְקִילָה שְׂרֵיפָה הֶרֶג וָחֶנֶק. רִבִּי שִׁמְעוֹן אוֹמֵר שְׂרֵיפָה סְקִילָה חֶנֶק וָהֶרֶג. זוֹ מִצְוַת הַנִּסְקָלִין: אַרְבַּע מִיתוֹת נִמְסְרוּ לְבֵית דִּין כול׳. וְלָרָשׁוּת לֹא נִיתַּן אֶלָּא דִין הֶרֶג בִּלְבַד. סְקִילָה מְנַיִין. וּסְקַלְתָּם בָּאֲבָנִים וָמֵתוּ. שְׂרֵיפָה. שֶׁנֶּאֱמַר בָּאֵשׁ יִשְׂרְפוּ אוֹתוֹ וְאֶתְהֶן. הֶרֶג. נֶאֱמַר כָּאן נְקִימָה וְנֶאֱמַר לְהַלָּן וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם בְּרִית. מַה נְקִימָה הָאֲמוּרָה לְהַלָּן חֶרֶב. אַף נְקִימָה הָאֲמוּרָה כָאן חֶרֶב. חֶנֶק. לֵית מַשְׁכַּח לֵיהּ. אָמְרָת. כָּל מִיתָה הָאֲמוּרָה בַתּוֹרָה סְתָם אֵין אַתָּה רַשַּׁאי לְהַחֲמִיר עָלֶיהָ אֶלָּא לְהָקֵל עָלֶיהָ וְתָלוּ אוֹתָהּ בַּחֶנֶק. רִבִּי שִׁמְעוֹן אוֹמֵר. שְׂרֵיפָה חֲמוּרָה מִסְּקִילָה. וְרַבָּנִין מָרִין. סְקִילָה חֲמוּרָה מִשְּׂרֵיפָה. רִבִּי שִׁמְעוֹן אוֹמֵר. חֶנֶק חָמוּר מֵהֶרֶג. וְרַבָּנִין מָרִין. הֶרֶג חָמוּר מֵחֶנֶק. רִבִּי שִׁמְעוֹן דָּרַשׁ. כָּל שֵׁם בַּת כֹּהֵן בִּשְׂרֵיפָה. וְרַבָּנִין מָרִין. כָּל שֵׁם אֲרוּסָה בִסְקִילָה. רִבִּי שִׁמְעוֹן דָּרַשׁ. מַה בַת כֹּהֵן שֶׁהֶחֱמִירָה תוֹרָה בָּאֲרוּסָה שֶׁתְּהֵא בִּשְׂרֵיפָה הֵיקִילָה בִנְשׂוּאָה שֶׁתְּהֵא בִסְקִילָה. בַּת יִשְׂרָאֵל שֶׁהֵיקִילָה תוֹרָה בָּאֲרוּסָה שֶׁתְּהֵא בִסְקִילָה אֵינוֹ דִין שֶׁנָּקֵל עָלֶיהָ בִנְשׂוּאָה שֶׁתְּהֵא בַהֲרִיגָה. וְרַבָּנִין דָּרְשִׁין. מַה אִם בַּת יִשְׂרָאֵל שֶׁהֶחֱמִירָה הַתּוֹרָה בָּאֲרוּסָה שֶׁתְּהֵא בִסְקִילָה הֵיקִילָה בִנְשׂוּאֵהָ שֶׁתְּהֵא בִשְׂרֵיפָה. בַת כֹּהֵן שֶׁהֵיקִילָה הַתּוֹרָה בָּאֵירוּסֶיהָ שֶׁתְּהֵא בִּשְׂרֵיפָה אֵינוֹ דִין שֶׁנָּקֵל עָלֶיהָ בְּנִישּׂוּאֶיהָ שֶׁתְּהֵא בַחֲנִיקָה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. כָּל מִיתָה שֶׁהִיא לְמַטָּה מִמִּיתַת אָבִיהָ בִשְׂרֵיפָה. כְּשֶׁהִיא אֶצֶל אָבִיהָ עִם אָבִיהָ בִשְׂרֵיפָה וְעִם חָמִיהָ בִסְקִילָה. אֶת אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף. רִבִּי לִיעֶזֶר אוֹמֵר. עִם אָבִיהָ בִשְׂרֵיפָה עִם חָמִיהָ בִסְקִילָה. הִיא בִשְׂרֵיפָה וְאֵין בּוֹעֲלָהּ בִּשְׂרֵיפָה. הִיא בִשְׂרֵיפָה וְאֵין זוֹמְמֶיהָ בִּשְׂרֵיפָה. כְּיוֹצֵא בָהֶם בִּשְׂרֵיפָה הִיא וָהֵן בִּשְׂרֵיפָה. כְּיוֹצֵא בָהֶן בִּסְקִילָה הִיא וָהֵן בִּסְקִילָה. כְּיוֹצֵא בָהֶן בְּחֶנֶק הֵן בִּשְׂרֵיפָה וְהוּא בְּחֶנֶק. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵי בֶן חֲנִינָה. רַבָּנִין דָּרְשִׁין. אַנְשֵׁי עִיר הַנִּדַּחַת בִּכְלָל עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ בִסְקִילָה. יָצְאוּ לִידּוֹן בְּקַלָּה שֶׁבְּמִיתוֹת בִּשְׂרֵיפָה. לֹא דַיֶיךָ שֶׁאַתְּ מוֹצִיאָהּ לִידוֹן בְּקַלָּה שֶׁבְּמִיתוֹת בִּשְׂרֵיפָה אֶלָּא שֶׁאַתְּ מוֹצִיאָן לָדוּן בַּקַּלָּה שֶׁבְּמִיתוֹת בַּחֲנִיקָה. רִבִּי שִׁמְעוֹן דָּרַשׁ. נָבִיא הַשֶּׁקֶר בִּכְלָל עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ בִשְׂרֵיפָה. יָצְאוּ לִידּוֹן בְּקַלָּה שֶׁבְּמִיתוֹת בִּסְקִילָה. לֹא דַיֶיךָ שֶׁאַתְּ מוֹצִיאָן לִידוֹן בִּסְקִילָה אֶלָּא שֶׁאַתְּ רוֹצֶה לְהוֹצִיאָן בַּקַּלָּה שֶׁבְּמִיתוֹת בַּהֲרִיגָה. רִבִּי שְׁמוּאֵל בַּר סוֹסַרְטַאי בְשֵׁם רִבִּי אַבָּהוּ מַחֲלִף. רַבָּנִין דָּרְשִׁין. נָבִיא הַשֶּׁקֶר בִּכְלָל עוֹבְדֵי עֲבוֹדָה זָרָה הָיָה בִסְקִילָה. יָצָא לִידוֹן בְּקַלָּה שֶׁבְּמִיתוֹת בִּשְׂרֵיפָה. לֹא דַיֶיךָ שֶׁאַתְּ מוֹצִיאוֹ בִשְׂרֵיפָה אֶלָּא שֶׁאַתְּ מוֹצִיאוֹ לִידוֹן בַּקַּלָּה שֶׁבְּמִיתוֹת בַּחֲנִיקָה. רִבִּי שִׁמְעוֹן דָּרַשׁ. אַנְשֵׁי עִיר הַנִּדַּחַת בִּכְלָל עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ בִּשְׂרֵיפָה. יָצְאוּ לִידּוֹן בְּקַלָּה שֶׁבְּמִיתוֹת בִסְקִילָה. לֹא דַיֶיךָ אֶלָּא שֶׁאַתְּ מוֹצִיאָן לִידּוֹן בַּקַּלָּה שֶׁבְּמִיתוֹת בַּהֲרִיגָה.

MISHNAH: Four kinds of execution was the court empowered to impose: Stoning, burning, decapitation, and strangling. Rebbi Simeon says: Burning, stoning, strangling, and decapitation. The preceding was prescribed for stoning. HALAKHAH: “Four kinds of execution was the court empowered to impose,” etc. But to the government only decapitation was given. From where stoning? You shall stone them with stones that they die . 17:5 . . Burning, for it is written, in fire you shall burn him and them . 20:14 . . Avenging is written here. 21:20 . The slave slain by his master shall be avenged. Babli 52b ; the Babli text in Mekhilta dR. Ismael p. 273, dR. Simeon bar Iohai p. 175. , and there it is written: I shall bring over you a sword which avenges the vengeance of the Covenant . 26:25 . . Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. Strangling? You do not find it. You say that for any death penalty mentioned in the Torah with no particular indication, you are not empowered to make it more stringent, but only to make it less so; they assigned this to strangling. Rebbi Simeon says, burning is worse than stoning, but the rabbis teach that stoning is worse than burning. Rebbi Simeon says, strangulation is worse than decapitation; but the rabbis teach that decapitation is worse than strangulation. Rebbi Simeon explained that any reference to “Cohen’s daughter” implies burning, but the rabbis teach that any reference to “preliminarily married” implies stoning. 22:24 ), by a definitively married woman by “death” ( Lev . 20:10 ), which by the preceding argument means the least painful of the four kinds of execution. Lev . 21:9 prescribes death by burning for the whoring daughter of a Cohen. The status (unmarried, preliminarily or definitively married) of the Cohen’s daughter is not spelled out. Since sexual activity of an unmarried woman is nowhere in the Bible classified as a capital crime [ Sifra Emor Pereq 1(15 )], it is assumed that the Cohen’s daughter mentioned in the verse cannot be unmarried (virgin or widowed). The problem remains whether Lev . 21:9 refers to a preliminarily or definitively married woman. For R. Simeon, who holds that burning is more painful than stoning, Lev . 21:9 refers to any adulterous daughter of a Cohen, irrespective of the status of her marriage ( Babli 50a ). For the rabbis who hold that stoning is more painful than burning, Lev . 21:9 cannot refer to a preliminarily married maiden since then it would treat a Cohen’s daughter more leniently than an Israel’s, which contradicts the entire tenor of Lev . 21:1–9 . The formulation of the rabbis’ position is not quite correct since Deut . 22:24 applies only to a preliminarily married maiden (between the ages of 12 and 12 years 6 months; cf. Yebamot 1:3, Notes 159–160 ). In the text following, “preliminarily married” means “preliminarily married maiden”; “definitively married” means “definitively married or adult preliminarily married”. . Rebbi Simeon explained: The Torah was stringent with a Cohen’s daughter and ordered that as preliminarily married she be burned, but was lenient with the definitively married one that she be stoned. 21:9 to any married daughter of a Cohen; it also contradicts both the principles that (1) penalties must be spelled out in Scripture, cannot be inferred by hermeneutical rules, and (2) in any argument de minore ad majus only the data of the rules which are compared can be used; only identical terms can be transferred. Both objections again lead to the conclusion that R. Simeon cannot differentiate between a preliminarily and a definitively married daughter of a Cohen. . The Torah was lenient with the preliminarily married daughter of an Israel and ordered that she be stoned; it is logical that we be lenient with the definitively married one that she be decapitated. But the rabbis explain, since the Torah was stringent with the preliminarily married daughter of an Israel and ordered that she be stoned, it was lenient with her in her definitively married status to be burned. The Torah was lenient with the daughter of a Cohen in her pleliminarily married status and ordered that she be burned; it is logical that we be lenient with her in her definitively married status that she be strangled. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Anyone who is executed less cruelly than her father’s death is by burning. 20:14 ). As a preliminarily married maiden she would be stoned. Therefore, it is clear that for the rabbis the daughter of a Cohen is burned only if either she commits incest with her father or adultery when definitively married. . As long as she is with her father, with her father she is burned, with her father-in-law stoned. With her father she is desecrating, in fire she should be burned . 21:9 , reading אֶת as “with”. The quote with the following two sentences is a baraita, Sifra Emor Pereq 1(19); Tosephta 14:17 . . Rebbi Eliezer says, with her father she is burned, with her father-in-law stoned. 20:12 . From Lev . 20:27 : they shall be put to death, by a stone they shall be stoned, their blood be on them , it is inferred that any expression “their blood be on them” means execution by stoning. Babli 54a . . She by burning, her paramour not by burning. 21:9 implies that only she is executed by burning; her paramour is punished, like any adulterer with a married woman, by strangulation ( Babli 51a ). . She by burning, her perjured witnesses not by burning. Similarly by burning, she and they by burning. Simnilarly by stoning, she and they by stoning. Similarly by strangulation, they by burning but he by strangulation and they by strangulation,” or in the Tosephta “ she is burned and they strangled”. In the text here, one has to read: “ she by burning but he (or they ) by strangulation.” . Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: The rabbis explain that the inhabitants of a seduced city. 13:13–19 ). Individual apostates to paganism have to be stoned ( Deut . 17:5 ). should have been included in the category of idolaters, by stoning. They were treated to a less painful way of execution; that should be by burning. It is not enough that you decree for them an easier death by burning, but should you have them judged by the easiest way, by strangulation 1(2)], that special treatment for a crime already treated in general always expresses a leniency, not greater strictness. ? Rebbi Simeon explained: The false prophet. 13:2–6 . He is described as a missionary for paganism; his sentence is “death” which means strangulation for the rabbis and beheading for R. Simeon. should have been included in the category of idolaters, by burning. 17:5 . The first two sentences of the argument attributed to R. Simeon are simply taken from the rabbis’ argument with stoning and burning switched, even though the argument is irrelevant. . He was treated to a less painful way of execution, which should be by stoning. It is not enough that you decree for them an easier death by stoning, but you have him judged by the easiest way, by beheading. 13:16 may be an example of the third hermeneutical rule, “a general principle exemplified once”. . Rebbi Samuel ben Sosartai in the name of Rebbi Abbahu switches the arguments. The rabbis explained: The rabbis explain that the false prophet should have been included in the category of idolaters, by stoning. He was treated to a less painful way of execution, [this should have been] by burning. It is not enough that you decree burning for them, but you have him judged by the easiest way, by strangulation. Rebbi Simeon explained: The inhabitants of a seduced city should have been included in the category of idolaters, by burning. They were treated to a less painful way of execution; that should be by stoning. 17:5 . The first two sentences of the argument attributed to R. Simeon are simply taken from the rabbis’ argument with stoning and burning switched, even though the argument is irrelevant. . This is not enough for you but you have them judged by the easiest way, by beheading.

מִצְוַת הַנִּשְׂרָפִין הָיוּ מְשַׁקְּעִין אוֹתוֹ בַזֶּבֶל עַד אַרְכּוּבּוֹתָיו וְנוֹתְנִין סוּדָרִין קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ עַד שֶׁהוּא פּוֹתֵחַ אֶת פִּיו וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. רִבִּי יְהוּדָה אוֹמֵר אַף הוּא אִם מֵת בְּיָדָם לֹא הָיוּ מְקַיְימִין בּוֹ מִצְוַת שְׂרֵפָה אֶלָּא פּוֹתְחִין אֶת פִּיו בִּצְבַת שֶׁלֹּא בְטוֹבָתוֹ וּמַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו וְיוֹרֶדֶת לְתוֹךְ מֵעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵעָיו. אָמַר רִבִּי אֶלְעָזָר בֶּן צָדוֹק מַעֲשֶׂה בְּבַת כֹּהֵן שֶׁזִּנְּתָה וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ מִפְּנֵי שֶׁלֹּא הָיָה בֵית דִּין שֶׁבְּאוֹתָהּ שָׁעָה בָּקִי: מִצְוַת הַנִּשְׂרָפִין כול׳. וְיִתֵּן קָשָׁה בִּפְנֵי עַצְמוֹ. אָמַר. שֶׁלֹּא יָמוּת. שֶׁכֵּן מָצִינוּ שֶׁבְּשָׁעָה שֶׁסׇּתַם חִזְקִיָּהוּ אֶת מוֹצָא מֵימֵי גִיחוֹן הָעֶלְיוֹן בְּמָנִים דַּקִּים סְתָמָן. רִבִּי קְרִיסְפָּא בְשֵׁם רִבִּי יוֹחָנָן. בִּפְתִילָה שֶׁלְּבַעַץ הִיא מַתְנִיתָא. מָהוּ בִּפְתִילָה שֶׁלְּבַעַץ. רָבָּנִין דְּקַיְסָרִין אָמְרִין. אֵבֵר וְקַסִּטֵיטרִיּוֹן מְעוּרָבִין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַתְיָא כְמָאן דָּמַר. מַדְלִיק אֶת הַפְּתִילָה וְזוֹרְקָהּ לְתוֹךְ פִּיו. בְּרַם כְּמָאן דָּמַר. יוֹרֶדֶת לְתוֹךְ מֵיעָיו וְחוֹמֶרֶת אֶת בְּנֵי מֵיעָיו. בִּפְתִילָה שֶׁלְּנֶפְט הִיא מַתְנִיתָא. תַּנֵּי. קוֹדֶם לְאַרְבָּעִים שָׁנָה עַד שֶׁלֹּא חָרֵב בֵּית הַמִּקְדָּשׁ נִיטְלוּ דִינֵי נְפָשׁוֹת מִיִּשְׂרָאֵל. בִּימֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי נִיטְלוּ דִינֵי מָמוֹנוֹת מִיִּשְׂרָאֵל. אָמַר רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּרִיךְ רַחֲמָנָא דְּלִי נָא חֲכִים מֵידוֹן. אָמַר רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. תִּינּוֹק הָיִיתִי וְרוֹכֵב עַל כְּתֵיפוֹ דְאַבָּא. וְרָאִיתִי בַת כֹּהֵן שֶׁזִּינָּת וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ. תִּינּוֹק הָיִיתָ וְאֵין עֵדוּת לְתִינּוֹק. כַּד חָמָא דָא מִילְּתָא לָא הֲוָה פָּחוּת מִבֶּן עֶשֶׂר שְׁנִין. כַּד הֲוָה מְהַלֵּךְ עִם רִבִּי לָא הֲוָה פָּחוּת מִן תַּלְתִּין שְׁנִין. דְּלֵית אוֹרְחָא דְגַבְרָא רַבָּא מְהַלֵּךְ עִם בַּר נַשׁ פָּחוּת מְתַּלְתִּין שְׁנִין. וְתַנֵּי כֵן. אָמַר רִבִּי. מַעֲשֶׂה שֶׁהָיִיתִי אֲנִי בָא וְרִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק מִבֵּית שִׁירִיין וְאָכַלְנוּ תְאֵנִים וַעֲנָבִים עֲרַאי חוּץ לַסּוּכָּה.

MISHNAH: The order of burning: One makes him sink into manure up to his knees, puts a stiff cloth into soft ones and winds them around his throat. One person draws in his direction, the other draws in his direction until he opens his mouth. 10:1–6 ) which is called “burning” ( v. 6 ) but whose bodies were not injured externally ( v. 5 ), and similarly the deaths of the 250 followers of Korah ( Num . 16:35 ); Babli 52a . . Then one lights a wick and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Jehudah says, in that case, if he would die in their hands they would not have fulfilled the duty of burning; one opens his mouth forcefully with tongs, lights a wire and throws it into his mouth that it enters his innards and chars his intestines. Rebbi Eleazar ben Ṣadoq said, it happened that a Cohen’s daughter whored; they surrounded her with firewood and burned her. They told him, because the court at that time was incompetent. HALAKHAH: “The order of burning,” etc. Why does one not use the hard cloth alone? One said, that he should not die; as we find that when Hezekias closed the waters of the upper Giḥon spring. 32:2 , 4 . , he stopped it with soft clothing. , pp. 258–259). Rebbi Crispus in the name of Rebbi Joḥanan: The Mishnah speaks of a ba `aṣ wire. What is a ba `aṣ wire? The rabbis of Caesarea say, a mixture of lead and tin. Rebbi Yose ben Rebbi Abun said, this follows him who said, “one lights a wire and throws it into his mouth.” But for him, who says, “it enters his innards and chars his intestines,” the Mishnah speaks of a wick of Naphtha. It was stated: Forty years before the Temple was destroyed, criminal jurisdiction was removed from Israel, and in the days of Simeon ben Ioḥai civil jurisdiction was removed from Israel. Rebbi Simeon ben Ioḥai said, praised be the Merciful, for I am not wise enough to judge. “Rebbi Eleazar ben Rebbi Ṣadoq said, I was a child riding on my father’s shoulder when I saw the daughter of a Cohen who had whored; they surrounded her with firewood and burned her. They told him, you were a child; a child cannot testify.” When he saw this, he was no less than ten years old. When he walked with Rebbi, he must have been no less than thirty years old since it is not fitting for a great personality to be accompanied by anybody less than thirty years of age. As we have stated: “Rebbi said, I was coming from bet Sirin with Rebbi Eleazar ben Rebbi Ṣadoq when we ate figs and grapes outside the tabernacle; snacks may be eaten outside. .

מִצְוַת הַנֶּהֱרָגִין. הָיוּ מַתִּיזִין אֶת רֹאשׁוֹ בַּסַּיִיף כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה. רִבִּי יְהוּדָה אוֹמֵר נִיוּוּל הוּא זֶה אֶלָּא מַנִּיחַ אֶת רֹאשׁוֹ עַל הַסַּדָּן וְקוֹצֵץ בַּקּוֹפִיץ. אָמְרוּ לוֹ אֵין מִיתָה מְנוּוֶּלֶת מִזּוֹ. מִצְוַת הַנֶּהֱרָגִין כול׳. מוֹדֶה רִבִּי יְהוּדָה שֶׁאֵין מִיתָה מְנוּוֶּלֶת מִזּוֹ. אֶלָּא שֶׁאָמְרָה תוֹרָה וּבְחֻקּוֹתֵיהֶם לֹא תֵלֵכוּ. אָמַר רִבִּי יוֹחָנָן. וְתַנֵּי כֵן. יִרְצַח הָרוֹצֵחַ. בְּמַה שֶׁרָצַח. יָכוֹל אִם הֲרָגוֹ בְסַיִיף יַהַרְגֶּנּוּ בְסַיִיף. בַּמַּקֵּל יַהַרְגֶּנּוּ בַּמַּקֵּל. נֶאֱמַר כָּאן נְקִימָה וְנֶאֱמַר לְהַלָּן וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם בְּרִית. מַה נְקִימָה שֶׁנֶּאֶמְרָה לְהַלָּן בְּחֶרֶב. אַף נְקִימָה שֶׁנֶּאֶמְרָה כָאן מִיתָה בַּחֶרֶב. יָכוֹל יִטְלֶינּוּ מִבֵּין הָאַגַּפַּיִים. נֶאֱמַר כָּאן וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ. וְנֶאֱמַר לְהַלָּן וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ. הַבְעָרָה הַבְעָרָה. עֲרִיפָה עֲרִיפָה. מָה הַבְעָרָה שֶׁנֶּאֱמְרָה לְהַלָּן מוּל הָעוֹרֶף אַף כָּאן מוּל הָעוֹרֶף. מָה עֲרִיפָה שֶׁנֶּאֱמְרָה לְהַלָּן הַתָּזַת הָרֹאשׁ אַף כָּאן הַתָּזַת הָרֹאשׁ.

MISHNAH: The order of beheading. They were chopping off his head with a sword just as the [Roman] government does. Rebbi Jehudah says, this is ugliness but one puts his head on the block and cuts it with a butcher knife. They told him, there is no death uglier than this. HALAKHAH: “The order of beheading,” etc. “Rebbi Jehudah agrees that there is no death uglier than this but the Torah said. 18:3 . , in their statutes you shall not walk .” Rebbi Joḥanan said, also it was stated thus: One shall murder the murderer . 35:30 : Any homicide; following witnesses one shall murder the murderer . , the way he murdered. I could think that if he killed with a sword, one should kill him with a sword, with a rod one should kill him with a rod? Avenging is written here. 21:20 . The slave slain by his master shall be avenged. Babli 52b ; the Babli text in Mekhilta dR. Ismael p. 273, dR. Simeon bar Iohai p. 175. , and there it is written: I shall bring over you a sword which avenges the vengeance of the Covenant . 26:25 . . Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. I could think that he should kill him between the arms? It is said here. 19:19 . Since this refers to perjured witnesses, it includes all kinds of death penalties. , you shall eliminate the evil from your midst , and it is said there. 21:9 . , you shall eliminate the innocent blood from your midst . Elimination, elimination; breaking the neck, breaking the neck. 19:19 and Deut . 21:9 . That of “breaking the neck” in Deut . 21:4 is defined by “neck” in Lev . 5:8 . Since elimination in Deut . 21 is by breaking the neck, Deut . 19:19 also must refer to the neck. Since strangulation is not mentioned in the Pentateuch, the only method of execution to which this may refer is beheading. . Since elimination here is at the neck, also there it is at the neck. Since breaking the neck there implies chopping off the head, also here chopping off the head.

מִצְוַת הַנֶּחֱנָקִין הָיוּ מְשַׁקְּעִין אוֹתוֹ בַּזֶּבֶל עַד אַרְכּוּבּוֹתָיו. וְנוֹתְנִין סוּדָרִין קָשָׁה לְתוֹךְ הָרַכָּה וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ עַד שֶׁנַּפְשׁוֹ יוֹצְאָה: מִצְוַת הַנֶּחֱנָקִין כול׳. חֶנֶק לֵית מַשְׁכַּח. אָמְרָת. הֲרֵי זוֹ מִיתָה בַתּוֹרָה. וְכָל מִיתָה שֶׁנֶּאֶמְרָה בַתּוֹרָה סְתָם אֵין אַתְּ רַשַּׁאי לְמוֹשְׁכָהּ לְהַחֲמִיר עָלֶיהָ אֶלָּא לָהָקֵל עָלֶיהָ. דִּבְרֵי רִבִּי יֹאשִׁיָּה. אָמַר לוֹ רִבִּי יוֹנָתָן. לֹא מִפְּנֵי שֶׁהִיא קַלָּה אֶלָּא שֶׁנֶּאֶמְרָה סְתָם. וְכָל מִיתָה שֶׁנֶּאֶמְרָה סְתָם אֵי אַתָּה רַשַּׁאי לְהַחֲמִיר עָלֶיהָ אֶלָּא לָהָקֵל עָלֶיהָ. תָּלוּ אוֹתוֹ בַּחֶנֶק. אָמַרְתָּ. סֵדֶר חֶנֶק כָּךְ הוּא. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ. כַּהֲנָא בְעָא קוֹמֵי רַב. תַּמָּן אַתָּ מַר. זֶה מוֹשֵׁךְ הֵילָךְ וְזֶה מוֹשֵׁךְ הֵילָךְ. וָכָא אַתָּ מַר. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ. אָמַר לֵיהּ. תַּמָּן זֶה מִלְּפָנָיו וְזֶה מִלְּאַחָרָיו. בְּרַם הָכָא דֵּין מִן דֵּין סִיטְרָא וְדֵין מִן דֵּין סִיטְרָא.

MISHNAH: The order of the strangled: One makes him sink into manure up to his knees, puts a stiff cloth into soft ones and winds them around his throat. One person draws in his direction, the other one draws in his direction until he expires. HALAKHAH: “The order of the strangled,” etc. Strangling? You do not find it. This refers to death penalty in the Torah. For any death penalty mentioned in the Torah with no particular indication, you are not empowered to try to make it more stringent, only to make it less so, the words of Rebbi Josia. Rebbi Jonathan said to him, not because it is the least painful, but because it is mentioned in the Torah with no specific indication. For any death penalty mentioned in the Torah with no particular indication, you are not empowered to try to make it more stringent but only to make it less so; they ascribed this to strangling. You said, the order of strangling is the following: “One person draws in his direction, the other one draws in his direction.” Cahana asked before Rav: There 3:2 . The sufferer from gonorrhea causes impurity to everything he sits on and everything which is moved either by his force or on which he sits ( Lev . 15:10 ). For example, a sufferer from gonorrhea and a pure person sit in the same boat but do not touch at all. The moment the boat moves, the pure person and his garments become impure. This impurity is known as מִדְרָס “[caused by] stepping upon.” The Mishnah refers to two persons, one suffering from gonorrhea and one pure, who together are splicing the same rope, working at different ends. Since each of them moves the rope in his direction, the pure person and his garments become impure the moment the impure person moves the rope while the pure one is holding it. , you say, “one draws in one direction, the other draws in one direction.” But here, you say, “one draws in his direction, the other draws in his direction.” He told him, there one is in front, the other in the back. But here, one is on one side, the other one is on the other side.

אֵילּוּ הֵן הַנִּסְקָלִין. הַבָּא עַל הָאֵם וְעַל אֵשֶׁת אָב וְעַל הַכַּלָּה וְעַל הַזָּכָר וְעַל הַבְּהֵמָה וְהָאִשָּׁה הַמְבִיאָה עָלֶיהָ אֶת הַבְּהֵמָה וְהַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ וּבַעַל אוֹב וְיִדְּעוֹנִי וְהַמְחַלֵּל אֶת הַשַּׁבָּת וְהַמְקַלֵּל אָבִיו וְאִמּוֹ וְהַבָּא עַל נַעֲרָה הַמְאוֹרָסָה וְהַמֵּסִית וְהַמַּדִּיחַ וְהַמְכַשֵּׁף וּבֵן סוֹרֵר וּמוֹרֶה. אֵילּוּ הֵן הַנִּסְקָלִין כול׳. לָכֵן צְרִיכָה בְּהֶעֱלֵם אֶחָד. אֲבָל בִּשְׁנֵי הֶעֱלֵימוֹת. שֶׁכֵּן אֲפִילוּ בְאִשָׁה אַחַת בָּא עָלֶיהָ וְחָזַר וּבָא עָלֶיהָ בְּהֶעֱלֵם אֶחָד. חַיָיב עַל כָּל אַחַת וָאַחַת. רִבִּי שִׁמְעוֹן בְּרֵיהּ דִּרִבִּי הִלֵּל בֶּן פָּזִי בְּעָא קוֹמֵי רִבִּי הִלֵּל בַּר פָּזִי. מַתְנִיתָא בְאִשָּׁה אַחַת שֶׁיֵּשׁ לָהּ שֵׁמוֹת הַרְבֶּה. אֲבָל אִם הָיוּ נָשִׁים הַרְבֶּה וְהֶעֱלֵימוֹת הַרְבֶּה בְּהֶעֱלֵם אֶחָד הוּא. אָמַר לֵיהּ. לָכֵן צְרִיכָה בְּהֶעֱלֵם אֶחָד. דְּאִיתְפַּלְּגוֹן. הוּא בְהֶעֱלֵם אֶחָד וְהִיא בַחֲמִשָּׁה הֶעֱלֵימוֹת. רִבִּי יוֹחָנָן אָמַר. הוּא מֵבִיא קָרְבָּן אֶחָד וְהִיא מֵבִיאָה חֲמִשָּׁה קָרְבָּנוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּשֵׁם שֶׁאֵינוֹ מֵבִיא [אֶלָּא] קָרְבָּן אֶחָד כָּךְ אֵינָהּ מֵבִיאָה אֶלָּא קָרְבָּן אֶחָד. שֶׁלֹּא תֹאמַר. יֵעָשׂוּ נָשִׁים הַרְבֶּה וְהֶעֱלֵימוֹת הַרְבֶּה בְּהֶעֱלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. לְפוּם כֵּן צָרַךְ מֵימַר. חַיָיב עַל כָּל אַחַת וָאַחַת. אָמַר רִבִּי בּוּן בַּר חִיָיה. תַּנֵּי רִבִּי יִשְׁמָעֵאל כֵּן. לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ. וַהֲלֹא הַנִּיחוּשׁ וְהָעִינּוּן בִּכְלָל הָיוּ וְיָצְאוּ מִן הַכְּלָל לַחֲלוֹק עַל הַכְּלָל. כְּלָל בְּהִיכָּרֵת וּפְרָט בְּהִיכָּרֵת. מִילְּתֵיהּ דְּרִבִּי יוֹחָנָן אָמְרָה. כְּלָל וּפְרָט הוּא. דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ וגו׳. וַהֲלֹא אֲחוֹתוֹ בִּכְלָל הָיָית וְיָצָאת מִן הַכְּלָל לַחֲלוֹק עַל הַכְּלָל. הָתִיב רִבִּי לָעְזָר. וְהָכְתִיב עֶרְוַת אֲחוֹת אִמְּךָ וְעֶרְוַת אֲחוֹת אָבִיךָ לֹא תְגַלֵּה. אָמַר לֵיהּ. לְצוֹרֶךְ יָצָאת לִידוֹן בַּעֲרָיָה. וְהָכְתִיב וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת אִשָּׁה דָּוָה וְגִלְּתָה אֶת עֶרְוָתָהּ אֶת מְקוֹרָהּ הֶעֱרָה וְהִיא גִּילְּתָה אֶת מְקוֹר דָּמֶיהָ. אָמַר לֵיהּ. לְצוֹרֶךְ יָצָאת לִידוֹן בַּעֲרָיָיה. שֶׁלֹּא תֹאמַר. הוֹאִיל וְאֵין חַיָיבִין עָלֶיהָ אֶלָּא מִשּׁוּם טוּמְאַת עֲרָיָיה לֹא נַעֲשֶׂה בָהּ אֶת הַמְעָרֶה כְגוֹמֵר. לְפוּם כֵּן צָרִיךְ מֵימַר. [חַיָיב עַל כָּל אַחַת וָאַחַת.] וְהָכְתִיב וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת דֹּדָתוֹ עֶרְוַת דּוֹדוֹ גִּלָּה. אָמַר לֵיהּ. לְצוֹרֶךְ יָצָאת לִידוֹן בַּעֲרִירִי. דְּאָמַר רִבִּי יוּדָן. כָּל אֲתַר דְּתֵימַר עֲרִירִים יִהְיוּ הַוְויָן בְּלָא וְולָד. וְכָל אֲתַר דְּתֵימַר עֲרִירִים יָמוּתוּ קוֹבְרִין אֶת בְּנֵיהֶן. אָמַר רִבִּי יוֹסֵי. דּוֹדָתוֹ לְצוֹרֶךְ יָצָאת. לְמָעֵט אֶת אֵשֶׁת אָחִיו מֵאִמּוֹ. מַה טַעֲמָא. נֶאֱמַר כָּאן דּוֹדָתוֹ וְנֶאֱמַר לְהַלָּן אוֹ דוֹדוֹ אוֹ בֶן דּוֹדוֹ יִגְאָלֶנּוּ. מַה דּוֹדוֹ שֶׁנֶּאֱמַר לְהַלָּן בַּאֲחִי אָבִיו מֵאָבִיו הַכָּתוּב מְדַבֵּר. אַף דּוֹדָתוֹ שֶׁנֶּאֱמְרָה כָאן בְּאֵשֶׁת אֲחִי אָבִיו מֵאָבִיו הַכָּתוּב מְדַבֵּר. אַף אֵשֶׁת אָחִיו לִימְּדָה מִדּוֹדָתוֹ. מַה דּוֹדָתוֹ שֶׁנֶּאֱמְרָה לְהַלָּן בְּאֵשֶׁת אֲחִי אָבִיו מֵאָבִיו הַכָּתוּב מְדַבֵּר. אַף אֵשֶׁת אָחִיו שֶׁנֶּאֱמְרָה כָאן בְּאֵשֶׁת אָחִיו מֵאָבִיו הַכָּתוּב מְדַבֵּר. עַד כְּדוֹן כְרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. תַּנֵּי רִבִּי יִשְׁמָעֵאל. נֶאֱמַר כָּאן אֵשֶׁת אָחִיו וְנֶאֱמַר לְהַלָּן וְאִישׁ אֲשֶׁר יִקַּח אֶת אֵשֶׁת אָחִיו נִדָּה הִיא. מַה נִדָּה יֵשׁ לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. אַף אֵשֶׁת אָחִיו [מֵאָבִיו] יֵשׁ לָהּ הֵיתֵר [לְאַחַר אִיסּוּרָהּ]. יָצָאת אֵשֶׁת אָחִיו מֵאִמּוֹ שֶׁאֵין לָהּ הֵיתֵר לְאַחַר אִיסּוּרָהּ. וְהָא רִבִּי יוֹחָנָן מַקְשֵׁי לָהּ מְנָן תֵּיתִי לֵיהּ. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. שְׁנֵי לָאוִין וְכָרֵת אֶחָד לָאוִין חוֹלְקִין אֶת הַהִכָּרֵת. מַה טַעַם. עַל בְּשַֹר אָדָם לֹא יִיסָךְ וּבְמַתְכֻּנְתּוֹ לֹא תַעֲשׂוּ כָּמוֹהוּ. וְכָתוּב אִישׁ אֲשֶׁר יִרְקַח כָּמוֹהוּ וַאֲשֶׁר יִתֵּן מִמֶּנּוּ עַל זָר וְנִכְרַת מֵעַמָּיו. הֲרֵי כָאן שְׁנֵי לָאוִין וְכָרֵת אֶחָד. לָאוִין חוֹלְקִין אֶת הַהִכָּרֵת. וְעוֹד מִן הָדָא. שְׁמוּאֵל בַּר אַבָּא בְעָא קוֹמֵי רִבִּי זְעוּרָה. וְיֵצְאוּ שְׁלָמִים וִיחַלְּקוּ עַל כָּל הַקֳּדָשִׁים בְּטוּמְאָה. אָמַר לֵיהּ. לְצוֹרֶךְ יָצְאוּ. לְמָעֵט קָדְשֵׁי בֶדֶק הַבַּיִת [לִמְעִילָה] שֶׁאֵין חַיָיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא. וְלָא מַתְנִיתָא הִיא. קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה וְחַיָיבִין עֲלֵיהֶן מִשּׁוּם פִּיגּוּל וְנוֹתָר וְטָמֵא. מַה שֶׁאין כֵּן בְּקָדְשֵׁי בֶדֶק הַבַּיִת מִכֵּיוָן שֶׁאֵינָן מִצְטָרְפִין (אֵינָן) חוֹלְקִין. אָמַר רִבִּי חֲנִינָה. וְכֵן הִיא צְרִיכָה לֵיהּ. וִיחַלְּקוּ וְלֹא יִצְטָרְפוּ. כָּלַל בַּעֲשֵׂה וּפָרַט בְּלֹא תַעֲשֶׂה. מִילְּתֵיהּ דְּרִבִּי לָעְזָר אָמְרָה. כְּלָל וּפְרָט הוּא. רִבִּי לָעְזָר אָמַר. לוֹקִין עַל יְדֵי חֲרִישָׁה בַשְּׁבִיעִית. רִבִּי יוֹחָנָן אָמַר. אֵין לוֹקִין עַל יְדֵי חֲרִישָׁה בַשְּׁבִיעִית. מַה טַעֲמָא דְרִבִּי לָעְזָר. וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיי כְּלָל. שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר פְּרָט. הַזּוֹרֵעַ וְהַזּוֹמֵר בִּכָלָל הָיוּ. וְלָמָּה יָצְאוּ. לְהַקִּישׁ אֲלֵיהֶם. אֶלָּא מַה הַזּוֹרֵעַ וְהַזּוֹמֵר מְיוּחָדִין שֶׁהֵן עֲבוֹדָה בָאָרֶץ וּבְאִילָן אַף אֵין לִי אֶלָּא דָבָר שֶׁהוּא עֲבוֹדָה בָאָרֶץ וּבְאִילָן. מָה עֲבַד לָהּ רִבִּי יוֹחָנָן. שְׁנֵי דְבָרִים הֵן. וּשְׁנֵי דְבָרִים שֶׁיָּצְאוּ מִן הַכְּלָל חוֹלְקִין. עַל דָּעְתֵּיהּ דְּרִבִּי אֶלְעָזָר אֵינָן חוֹלְקִין. וְאִית לֵיהּ. לַחֲלוֹק אֵינָן חוֹלְקִין הָא לְלַמֵּד מְלַמְּדִין. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן אֵינָן מְלַמְּדִין. שַׁנְיָיא הִיא שֶׁכָּלַל בַּעֲשֵׂה וּפָרַט בְּלֹא תַעֲשֶׂה. וְאֵין עֲשֵׂה מְלַמֵּד עַל לֹא תַעֲשֶׂה וְאֵין לֹא תַעֲשֶׂה מְלַמֵּד עַל עֲשֵׂה. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר עֲשֵׂה מְלַמֵּד עַל לֹא תַעֲשֶׂה אֲבָל לֹא תַעֲשֶׂה אֵינוֹ מְלַמֵּד עַל עֲשֵׂה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא מוּתָּר לַחְפּוֹר בָּהּ בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי לָעְזָר מָהוּ לַחְפּוֹר בָּהּ בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. כְּשֵׁם שֶׁאֵין מְלַמְּדִין לְעִנְיָין אִיסּוּר כָּךְ לְעִנְיָין הֵיתֵר לֹא יְלַמְּדוּ. אָמַר רִבִּי בָּא קַרָתֵּיגִנָאָה. טַעֲמָא דְּרִבִּי יוֹחָנָן שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ לֹא בַשְּׁבִיעִית וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ לֹא בַשְׁבִיעִית. כָּל לֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֲשֵׂה עֲשֵׂה הוּא וְעוֹבֵר בַּעֲשֵׂה. רִבִּי יִרְמְיָה אָמַר. עוֹבֵר בַּעֲשֵׂה. רִבִּי יוֹסֵי אוֹמֵר. אֲפִילוּ בַעֲשֵׂה אֵין בּוֹ. וְהָכְתִיב מָלֵא וְשָׁבְתָה הָאָרֶץ שַׁבָּת לַיי. לְעִנְיָין לֹא תַעֲשֶׂה שֶׁבּוֹ. יְהוּ לוֹקִין עַל הַתּוֹסֶפֶת. רִבִּי יוֹחָנָן פָּתַר מַתְנִיתָא יָכוֹל יְהוּ לוֹקִין עַל יְדֵי חֲרִישָׁה בשְּׂבִיעִית. הֲרֵי רִבִּי לָעְזָר פָּתַר מַתְנִיתָא יָכוֹל יְהוּ לוֹקִים עַל אִיסּוּר שְׁנֵי פְרָקִים הָרִאשׁוֹנִים. אִית תַּנָּיֵי תַנֵּי וְשֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ. וְאִית תַּנָּיֵי תַנֵּי שָׂדְךָ לֹא תִזְרָע וגו׳. מָאן דָּמַר שֵׁשׁ שָׁנִים מְסַיֵיעַ לְרִבִּי יוֹחָנָן. וּמָאן דָּמַר שָׂדְךָ לֹא תִזְרָע מְסַיֵיעַ לְרִבִּי לָעְזָר. מַתְנִיתָא מְסַיְיעָא לְרִבִּי לָעְזָר. הִשָּׁמֵר בְּלֹא תַעֲשֶׂה. פֶּן לֹא תַעֲשֶׂה. וְכָתוּב שָׁם תַּעֲלֶה עוֹלוֹתֶיךָ וְשָׁם תַּעֲשֶׂה. שָׁם תַּעֲלֶה זוֹ הַעֲלִיָיה. וְשָׁם תַּעֲשֶׂה זוֹ הַשְּׁחִיטָה וּזְרִיקָה. מָה הָעֲלִיָיה שֶׁהִיא בַעֲשֵׂה הֲרֵי הִיא בְלֹא תַעֲשֶׂה. אַף שְׁחִיטָה וּזְרִיקָה שֶׁהֵן בַּעֲשֵׂה יְהוּ בְלֹא תַעֲשֶׂה. בְּגִין דִּכְתִיב שָׁם תַּעֲלֶה וְשָׁם תַּעֲשֶׂה. וְהָא אִילּוּ לֹא כָתַב שָׁם תַּעֲלֶה וְשָׁם תַּעֲשֶׂה אֵין עֲשֵׂה מְלַמֵּד עַל לֹא תַעֲשֶׂה וְאֵין לֹא תַעֲשֶׂה מְלַמֵּד עַל עֲשֵׂה. מָה עֲבַד לָהּ רִבִּי יוֹחָנָן. שֶׁלֹּא תֹאמַר כְּמַה דְתֵימַר גַּבֵּי שַׁבָּת חָפַר חָרַץ נָעַץ אֵינוֹ חַיָיב אֶלָּא אַחַת. וְדִכְוָותָהּ שָׁחַט וְהֶעֱלָה לֹא יְהֵא חַיָיב אֶלָּא אַחַת. לְפוּם כֵּן צָרַךְ מֵימַר. חַיָיב עַל כָּל אַחַת וְאַחַת. רִבִּי זְעִירָה רַב חִיָיה בַּר אַשִּׁי בְשֵׁם כָּהֲנָא. הַנּוֹטֵעַ בַּשַּׁבָּת חַיָיב מִשּׁוּם זוֹרֵעַ. רִבִּי זְעוּרָה אָמַר. זוֹמֵר כְּנוֹטֵעַ. נָטַע וְזָמַר בַּשַּׁבָּת. עַל דַּעְתֵּיהּ דְּכָהֲנָא חַיָיב שְׁתַּיִם. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה אֵינוֹ חַיָיב אֶלָּא אַחַת. כְּלוּם אָמַר רִבִּי זְעוּרָה אֶלָּא זוֹמֵר כְּנוֹטֵעַ. דִּילְמָא נוֹטֵעַ כְּזוֹמֵר. הַכֹּל הָיָה בִכְלָל זְרִיעָה וְיָצָאת זְמִירָה לְהַחֲמִיר עַל עַצְמָהּ. מִפְּנֵי שֶׁיָּצָאת זְמִירָה לְהַחֲמִיר עַל עַצְמָהּ אַתְּ פּוֹטְרוֹ מִשּׁוּם זוֹרֵעַ. הָוֵי לֹא שַׁנְיָיא. נָטַע וְזָמַר בַּשַּׁבָּת. בֵּין עַל דַּעְתֵּיהּ דְּכָהֲנָא בֵּין עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה חַיָיב שְׁתַּיִם.

MISHNAH: The following are stoned: A male having sexual relations with the mother, or the father’s wife. 20:11 . One infers from Lev . 20:27 that their blood be on them means that the punishment is stoning ( Halakhah 9 ). , or the daughter-in-law, or a male, or an animal; or a female bringing an animal onto herself. 20:12 , 13 , 15 , 16 . . Also the blasphemer. 24:23 . It is a capital crime only if the Divine Name (which today is unknown) was used in the blasphemy. , the worshipper of idols. 17:5 . , he who gives one of his descendants to the Moloch. 20:2 . , and the necromancer, and the medium. 20:27 . The necromancer is the person who raises the spirits of the dead; cf. 1S . 28 . The medium is one who incorporates a spirit which predicts the future, speaking from the medium’s body, not his mouth. . Also one who desecrates the Sabbath. 15:36 . , or who curses father or mother. 20:9 . , or who has sexual relations with a preliminarily married maiden. 22:24 ), by a definitively married woman by “death” ( Lev . 20:10 ), which by the preceding argument means the least painful of the four kinds of execution. Lev . 21:9 prescribes death by burning for the whoring daughter of a Cohen. The status (unmarried, preliminarily or definitively married) of the Cohen’s daughter is not spelled out. Since sexual activity of an unmarried woman is nowhere in the Bible classified as a capital crime [ Sifra Emor Pereq 1(15 )], it is assumed that the Cohen’s daughter mentioned in the verse cannot be unmarried (virgin or widowed). The problem remains whether Lev . 21:9 refers to a preliminarily or definitively married woman. For R. Simeon, who holds that burning is more painful than stoning, Lev . 21:9 refers to any adulterous daughter of a Cohen, irrespective of the status of her marriage ( Babli 50a ). For the rabbis who hold that stoning is more painful than burning, Lev . 21:9 cannot refer to a preliminarily married maiden since then it would treat a Cohen’s daughter more leniently than an Israel’s, which contradicts the entire tenor of Lev . 21:1–9 . The formulation of the rabbis’ position is not quite correct since Deut . 22:24 applies only to a preliminarily married maiden (between the ages of 12 and 12 years 6 months; cf. Yebamot 1:3, Notes 159–160 ). In the text following, “preliminarily married” means “preliminarily married maiden”; “definitively married” means “definitively married or adult preliminarily married”. , or who leads astray. 13:11 , cf. Mishnah 16. , or who seduces, or the sorcerer, or the deviant and rebellious son. 21:21 . . HALAKHAH: “The following are stoned,” etc. 1:1 (for which no Yerushalmi exists) than to the present Mishnah which rather serves as a header for the following Mishnaiot (6–19) which take up all cases mentioned in the Mishnah. Since the rules of evidence essentially guarantee that nobody can be executed, it is asserted, and shown in detail in the following Halakhot, that a criminal who escapes the earthly court is condemned by the Heavenly court to extirpation. If a sin punishable by extirpation was committed inadvertently, it can be atoned for by a purification sacrifice. (No sin committed intentionally can be atoned for by a sacrifice.) Keritut 1:1 contains a list of 36 sins punishable by extirpation, including those mentioned in the Mishnah here. That the number 36 is mentioned in the Mishnah is interpreted to mean that for each category a separate sacrifice is needed. For example, a person who inadvertently sleeps with a woman who is his mother married to his father has to bring two sacrifices, one for sleeping with his mother and one for his father’s wife. It is necessary in one forgetting. 4:13 , 5:2 , 3 ) that an inadvertent sin, for which atonement by a sacrifice is possible, must involve an element of forgetting, either of the law which forbids the action, or of the identity of the person with whom the forbidden act was committed; this includes ignorance of the law or identity of the person. It is clear that a sacrifice is possible only if the person realizes the criminality of his act, i. e., he came to know the law or the identity. If then he forgets the information again, a new situation is created which is not a continuation of the previous one. This is a major topic of Tractate Ševu`ot . It seems that הֶעֱלֵם, הֶעֱלֵימוֹת are Babylonisms in the text; G writes עֲלם, עָלִמות, יעלמות. , but in two forgettings? Since even for one woman, if he had relations with her several times in one forgetting, he is liable for each one. Rebbi Simeon ben Rebbi Hillel ben Pazi asked before Rebbi Hillel ben Pazi: The Mishnah refers to one woman who is forbidden under many names 1:1 (for which no Yerushalmi exists) than to the present Mishnah which rather serves as a header for the following Mishnaiot (6–19) which take up all cases mentioned in the Mishnah. Since the rules of evidence essentially guarantee that nobody can be executed, it is asserted, and shown in detail in the following Halakhot, that a criminal who escapes the earthly court is condemned by the Heavenly court to extirpation. If a sin punishable by extirpation was committed inadvertently, it can be atoned for by a purification sacrifice. (No sin committed intentionally can be atoned for by a sacrifice.) Keritut 1:1 contains a list of 36 sins punishable by extirpation, including those mentioned in the Mishnah here. That the number 36 is mentioned in the Mishnah is interpreted to mean that for each category a separate sacrifice is needed. For example, a person who inadvertently sleeps with a woman who is his mother married to his father has to bring two sacrifices, one for sleeping with his mother and one for his father’s wife. . But if there were many women, or many forgettings, is that in one forgetting? He told him, it is necessary to state for one forgetting, since they disagreed: He acts in one forgetting but she in five forgettings. Rebbi Joḥanan said, he brings one sacrifice but she brings five sacrifices 15a, this is a tannaïtic statement. The dissenting opinion is not mentioned there. . Rebbi Simeon ben Laqish said, since he brings [only] one sacrifice, she brings only one sacrifice; lest you say that many women, or many forgettings, be treated as one forgetting. Therefore, it is necessary to say 1:1, it is stated that the number of possible cases is stated to stress that each sin represents a different obligation, following R. Johanan. In both questions of Note 68 the answer is that several sacrifices are required. , he is liable for each one. 7:2 (9c l.62–9d l.59). Rebbi Abun bar Ḥiyya said, there is here a sentence connecting the text to the preceding discussion, not applicable here. This shows that the text here is not a mechanical copy of the text in Šabbat . , R. Abun bar Hiyya is reported here to have stated that according to R. Ismael this holds only for a single detail, not for two or more. (As a statement of R. Johanan see below, Notes 95 ff.). : Rebbi Ismael stated so: You shall not divine nor cast spells . 19:26 . Divination is an attempt to predict the future by magical means; spellbinding is practical witchcraft. Both are particular examples of the prohibition of witchcraft ( Ex . 22:17 ), but no penalty is indicated. . Were not divination and spellbinding included in the general class but were mentioned separately to be treated differently from the general case? In general by extirpation, the separate cases for extirpation 6(2 ), R. Ismael and R. Aqiba identify divination and spellbinding as examples of make-believe witchcraft which according to Mishnah 19 is not punishable by the human court. Automatically, these are separate examples of sins which require a purification sacrifice if done without criminal intent. A person who unintentionally acts as sorcerer, divinator, and spellbinder has to bring three sacrifices. . A statement of Rebbi Joḥanan says, it is a case of general case and detail. 1:2 describes sacrificial animals as animals, cattle, sheep, or goats . In the context, “animals” means “cattle, sheep, and goats”. In the discussion here, the details are mentioned in paragraphs other than the one describing the general category. Then one has to find a reason why the details have to be mentioned separately. , as Rebbi Abbahu said in the name of Rebbi Joḥanan, for anybody who would perform any of these abominations will be extirpated . 18:29 . This verse decrees a general verdict of extirpation on any violation of sexual taboos spelled out in Lev . 18 , whether or not they are criminally punishable. , etc. Was not his sister included in the general class. 18:9 but in the chapter about penalties, Lev . 20:17 , the punishment is reserved for Heaven. ? Rebbi Eleazar objected: Was it not written, the nakedness of your mother’s sister and your father’s sister you shall not uncover . 18:7 , 8 . It seems that in G the verses were quoted correctly. It is incorrect also in Šabbat . It seems from the context that the text in G is a learned scribe’s correction of the original which, however, did not refer to Lev . 18:7 , 8 but to Lev . 20:19 : The nakedness of your mother’s sister and your father’s sister you shall not uncover, for his close relative he touched, their sin they have to carry . Cf. Babli Yebamot 54a . ? He told him, it was stated separately for a reason, to judge it by touching. 20:19 makes two statements: The punishment is reserved for Heaven and the sin is committed the moment the genitals of the parties touch, without any penetration. Mishnah Yebamot 6:2 extends the equivalence of touching and penetration to all sexual offenses. . But is it not written. 20:18 . The implications are the same as for v. 19. : A man who would lie with an unwell woman, who uncovered her nakedness, he touched her source, and she uncovered the source of her blood ? He told him, it was stated separately for a reason, to judge it by touching. That you should not say, since one is guilty about her already by the impurity of touching, we should not treat the one who touched equal to the one who had full intercourse. Therefore, it was necessary to say it: “Therefore, it was necessary to say that he is liable for each one,” cf. Note 71 . It is possible to justify the addition by noting that Lev . 18:29 decrees separate extirpation and, therefore, separate sacrifices for unintentional sin, for each separate category of incest. . But is it not written. 20:20 . : A man who would sleep with his aunt uncovered his uncle’s nakedness ? He told him, it was stated separately for a reason, to judge it by destruction there is a reference here to Lev . 20:21 . This also is missing in G, showing that the text here is secondary to that in Šabbat , since Lev . 20:20 says they shall die destroyed whereas v. 21 notes they shall be destroyed . The difference is explained in the following statement by R. Yudan. The Babli ( Yebamot 55a ) applies both statements to both verses. , as Rebbi Yudan said, at all places where they will be destroyed is mentioned, they will be childless; where they shall die destroyed is mentioned, they shall bury their children. Rebbi Yose said, it was necessary that his aunt be mentioned separately, to exclude his mother’s brother’s wife 55a ). . What is the reason? It is said here his aunt , and it is said there. 25:49 . Since the subject of the entire Chapter is inheritance, it is understood that only the male line is addressed. , either his uncle or his uncle’s son shall free him . Since by his uncle mentioned there, the verse understands his father’s paternal brother, also by his aunt mentioned here, the verse speaks of his father’s paternal brother’s wife. Also his brother’s wife . 18:16 . can be inferred, לְמֵידָה, seems preferable. from his aunt . Since by his aunt mentioned there, the verse speaks of his father’s paternal brother’s wife, also by his brother’s wife mentioned here, the verse speaks of his paternal brother’s wife. So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: It is said here his brother’s wife and it is said there. 20:21 , the penalty clause referring to the prohibition formulated in Lev . 18:16 . , a man who would take his brother’s wife, she is niddah . 18:19 ), who is forbidden relations with her husband, and to the person excommunicated (מְנֻדֶּה) who is separated from the community. In rabbinic Hebrew, the word נִדָּה is used exclusively for the menstruating woman; this is the reference made here, even though the argument is equally valid for the excommunicated person. ( Babli Yebamot 54b .) . Since a menstruating woman will be permitted after being forbidden, also his [paternal] brother’s wife may be permitted [after being forbidden.. The menstruating woman is permitted after her purification; the brother’s wife may be permitted, viz ., if the brother dies childless. In the latter case, “brother” means paternal brother ( Yebamot 1:1, Note 45 ). ] This excludes his maternal brother’s wife, who cannot be permitted after being forbidden. But Rebbi Joḥanan himself had a problem: from where does one prove it, the name is Ismael; this may be the correct attribution, cf. Note 124 . ? Rebbi Abbahu in the name of Rebbi Eleazar in the name of Rebbi Hoshaia: Two prohibitions and one extirpation, the prohibitions split the extirpation. For example. 30:32 ,33 regarding the holy oil. Only v. 33 is discussed. , it should not be used to be rubbed on anybody’s skin and in its proportions you shall not imitate it , and it is written, a person who would compound similarly, or who would put it on a stranger, will be extirpated from his people , that is two prohibitions and one extirpation. The prohibitions split the extirpation 14b . . Also from the following: Samuel bar Abba asked before Rebbi Ze`ura, should not well-being sacrifices, being treated separately, split all sancta regarding impurity. 7:11–27 . Impurity of sacrifices available to priests is treated in Lev . 22:1–16 . One should assume that a priest who inadvertently eats a combination of impure well-being and other sacrifices has to bring separate purification sacrifices; but this is not the case. ? He told him, it was necessary that they be treated separately, to eliminate sancta destined for the upkeep of the Temple [regarding larceny]. While misuse of all kinds of sacrifices is also larceny, it is punishable only if the monetary value of the misuse is at least one perutah . Misuse of one half perutah ’s worth of Temple donations and one half perutah ’s worth of sacrifices is not punishable. , lest one be liable for them because of mushiness, leftovers, and impurity. But is that not a Mishnah? “All sancta destined for the altar combine with one another with respect to liability for mushiness, leftovers, and impurity,” in contrast to sancta destined for the upkeep of the Temple 4:1. The categories of mushiness, leftovers, and impurity do not apply to monetary gifts to the Temple. Anything donated to the Temple which is not a sacrifice or a temple vessel is sold by the Temple treasurer and thereby reverts to fully profane status. . Since they do not combine, they do (not); it should be deleted. split. Rebbi Ḥanina said, what he really questioned, should they not split but combine , R. Ḥanina’s statement is an assertion that the rules are different for well-being and other sacrifices. This would agree with the Babli, Me`ilah 15a, that in fact well-being and purification offerings do not combine; the contrary statement of the Mishnah is classified as a rabbinic stringency. ? If He stated a general principle as a positive commandment but the detail as a prohibition, the word of Rebbi Eleazar is that this is a general principle followed by a detail. 8:1, Notes 20–36 (Babli Mo`ed qaṭan 3a). The text in Kilaim practically is identical with that in Šabbat ; the text here is slightly abbreviated. The punishment for violating a biblical prohibition for which no penalty is specified is by flogging. The problem is that ploughing is not specifically mentioned in Lev . 25 . Rebbi Eleazar said, one whips for ploughing in the Sabbatical year. Rebbi Joḥanan said, one does not whip for ploughing in the Sabbatical year. What is Rebbi Eleazar’s reason? The Land shall keep a Sabbath for the Eternal . 25:3 . , a general principle. Your field you shall not sow, your vineyard you shall not prune . 25:4 . , detail. The sower and the pruner were included in the general case; why were they mentioned separately? To include with them; since the sower and the pruner are particular in that they perform work on the ground or on a tree, I have only what is work on the ground or on a tree. How does Rebbi Joḥanan treat this? They are two different things, and two different details for one general principle do divide. In Rebbi Eleazar’s opinion they do not divide. But he holds that because they do not divide, they are for making inferences. In Rebbi Joḥanan’s opinion, they are not for making inferences. There is a difference here because He stated a general principle as a positive commandment but the detail as prohibitions. No positive commandment allows inferences for a prohibition and no prohibition allows inferences for a positive commandment. In Rebbi Eleazar’s opinion a positive commandment allows inferences for a prohibition but no prohibition allows inferences for a positive commandment. In Rebbi Joḥanan’s opinion it is obvious that one may dig cisterns, ditches, and caves during it. In Rebbi Eleazar’s opinion, may one dig cisterns, ditches, and caves during it? Just as one cannot make inferences for prohibitions, so one should not be able to make inferences for permissions. Rebbi Abba from Carthage said, Rebbi Joḥanan’s reason is six years you shall sow your field , not in the Sabbatical; and six years you shall prune your vineyard . 25:3 . , not in the Sabbatical. Any prohibition inferred from a positive commandment is a positive commandment; one violates a positive commandment. Rebbi Jeremiah said, one violates a positive commandment. Rebbi Yose said, there is not even a positive commandment. But is it not written that the Land shall rest as a repose for the Eternal ? That is for the prohibition implied by it. 25:3–4 represents a general principle followed by a detail (even if the principle is a positive commandment and the detail a prohibition) then by R. Ismael’s hermeneutical rule כְּלָל וּפְרָט אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט “general principle followed by detail: the general principle only applies to the detail”, nothing not mentioned in the verse is prohibited. . and Šabbat , explained in Kilaim 8:1, Notes 26–28 . As the other sources show, the first sentence is a rhetorical question from a baraita referring to rabbinic additions to Sabbatical prohibitions. The words in brackets represent the introductory formula יָכוֹל added from the parallel sources, “I could think that …” which has to be disproved. Since this formula is central to the understanding of the paragraph, one has an additional indication of the secondary character of the text here. [I could think that] they should be giving lashes for the addition. Rebbi Joḥanan explains the baraita : I could think that one gives lashes for ploughing during the Sabbatical year, but Rebbi Eleazar explains the baraita : I could think that one gives lashes for the first two terms. Some Tannaïm state: Six years you shall sow your field, and six years you shall prune your vineyard ; but some Tannaïm state: Your field you shall not sow , etc. He who says six years supports Rebbi Joḥanan; he who says your field you shall not sow supports Rebbi Eleazar. A baraita supports. The latter is the correct version as explained at length in Kilaim 8:1 Note 29 and refers to Sifry Deut . 70–71. The example refers to sacrificing outside the Temple district (or another holy place designated by God) and is missing in Kilaim . The statement itself is found in the Babli, Zebaḥim 106a . Rebbi Eleazar: Be on guard , a prohibition. Lest , a prohibition. And it is written. 12:13–14 : Be on guard, and do not offer your elevation sacrifices at any place which you see. Only at the place which the Eternal will choose … there you shall offer your elevation sacrifices and there you shall do everything which I am commanding you . This is a general prohibition followed by two specific positive commandments. : There, you shall offer your elevation offerings and there you shall make. There, you shall offer , that is the offering; and there you shall make , that is slaughtering and sprinkling. Just as offering is a positive commandment and a prohibition, so slaughtering and sprinkling which are positive commandments should be covered by a prohibition. Because it is written there you shall offer, and there you shall make . Therefore, if there you shall offer, and there you shall make were not written, no positive commandment would allow inferences for a prohibition and no prohibition would allow inferences for a positive commandment. How does Rebbi Joḥanan handle this? That you should not say as you say referring to the Sabbath: If one dug a hole, made a ditch, or dug to put in a pole, he is guilty only of one offense7:2). Different actions all of which are classified under the same category are considered one and the same violation of the Sabbath. The activities quoted here are all derivatives of ploughing ( Babli Šabbat 73b ). . Similarly, if he slaughtered and offered, he should be guilty only of one offense; therefore, it was necessary to say, he is liable for every single action 107b , according to one opinion this is R. Ismael’s position. . ( ך ) 8:1, Notes 33–36. Rebbi Zeˋira, Rav Ḥiyya bar Ashi in the name of Cahana: He who is planting on the Sabbath is guilty because of sowing. Rebbi Ze`ura said, he who prunes is like one who plants. If he planted and pruned on the Sabbath, according to Cahana he is guilty on two counts, according to Rebbi Ze`ura only on one count. Did not Rebbi Ze`ura say the pruner is like the planter, did perhaps he say the planter is like the pruner? All was included in the category of sowing; pruning was singled out for particular stringency. Because pruning was singled out for particular stringency you want to exempt it because of sowing? This means, there is no difference. If he planted and pruned on the Sabbath, according to both Cahana and Rebbi Ze`ura he is guilty on two counts

הַבָּא עַל הָאֵם חַיָיב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רִבִּי יְהוּדָה אוֹמֵר אֵינוֹ חַיָיב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין. הַבָּא עַל כַּלָּתוֹ חַיָיב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ בֵּין בְּחַיֵּי בְּנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ בֵּין מִן הָאֵירוּסִין בֵּין מִן הַנִּישּׂוּאִין. הַבָּא עַל הָאֵם כול׳. הַבָּא עַל אֵשֶׁת אָב כול׳. אַזְהָרָה לָבֹא עַל הָאֵם מְנַיִין. עֶרְוַת אִמְּךָ לֹא תְגַלֵּה. כָּרֵת מְנַיִין. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ הַנְּפָשׁוֹת הָעוֹשׂוֹת מִקֶּרֶב עַמָּם. אַזְהָרָה לָבֹא עַל אֵשֶׁת אָב מְנַיִין. עֶרְוַת אֵשֶׁת אָבִיךָ לֹא תְגַלֵּה. כָּרֵת מְנַיִין. כִּי כָּל אֲשֶׁר יַעֲשֶׂה וגו׳. עוֹנֶשׁ מְנַיִין. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת אֵשֶׁת אָבִיו עֶרְוַת אָבִיו גִּלָּה מוֹת יוּמְתוּ וגו׳. הַבָּא עַל כַּלָּתוֹ כול׳. אַזְהָרָה לָבֹא עַל כַּלָּתוֹ מְנַיִין. עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה. כָּרֵת מְנַיִין. כִּי כָּל אִישׁ אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ. עוֹנֶשׁ מְנַיִין. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת כַּלָּתוֹ וגו׳. תַּנִּיתָהּ הָכַא תַּנִּיתָהּ בִּכְרִיתוּת. נִיחָא בִּכְרִיתוּת. שֶׁהוּא מֵבִיא קָרְבָּן וְחוֹזֵר וּמֵבִיא קָרְבָּן. אִית לָךְ מֵימַר בְּסַנְהֶדְרִין. שֶׁהוּא נִסְקַל וְחוֹזֵר וְנִסְקַל. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְיָיה. לְהַתְרָיָיה אִיתְאֲמָרַת. שֶׁאִם הִתְרוּ בוֹ מִשּׁוּם אֵשֶׁת אָב לוֹקֶה. מִשּׁוּם אֵם לוֹקֶה. וְיִתְרוּ בוֹ מִשּׁוּם אֵשֶׁת אִישׁ. אָמַר רִבִּי אָבוּן. תִּיפְתָּר בִּפְנוּיָה. תַּמָּן תַּנִּינָן. רִבִּי יְהוּדָה אוֹמֵר. אִם לֹא הָיְתָה אִמּוֹ רְאוּיָה לְאָבִיו אֵינוֹ חַיָיב אֶלָּא אַחַת. הָא אִם הָיְתָה אִמּוֹ רְאוּיָה לָאָבִיו חַיָיב שְׁתַּיִם. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֹא שַׁנְיָיא. בֵּין שֶׁהָיְתָה אִמּוֹ רְאוּיָה לָאָבִיו בֵּין שֶׁאֵין אִמּוֹ רְאוּיָה לָאָבִיו אֵינוֹ חַיָיב אֶלָּא אַחַת. טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. אִמְּךָ הִיא. מִשּׁוּם אִמּוֹ אַתָּה מְחַיְיבוֹ. עִרָה אֶת כָּל הַפָּרָשָׁה לָאֵם. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא. מָה רָאָה רִבִּי יוֹחָנָן לִתְפוֹשׂ אֶת הָאֵם וּלְהָנִיחַ אֶת אֵשֶׁת הָאָב. אָמַר לֵיהּ. דְּהוּא סָבַר כְּרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל דָּרַשׁ. עֶרְוַת אֵשֶׁת אָבִיךָ. בִּזְכוּר הַכָּתוּב מְדַבֵּר. וְאֵין אָבִיו בִּכְלַל הַזְּכוּר. אֶלָּא לְחַיְיבוּ שְׁתַּיִם. דְּתַנֵּי. הָבָּא עַל אָבִיו חַיָיב עָלָיו שְׁתַּיִם. וְנִיתְנֵי. שְׁלֹשִׁים וְשֶׁבַע כְּרִיתוֹת בַּתּוֹרָה. רִבִּי מָנָא אָמַר. כָּל שֵׁם זְכוּר אֶחָד. עֶרְוַת אֵשֶׁת אָבִיךָ בְּאֵשֶׁת אָב הַכָּתוּב מְדַבֵּר. עֶרְוַת אִמְּךָ זוֹ אִמּוֹ שֶׁהִיא אֵשֶׁת אָבִיו. אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו מְנַיִין. אִמְּךָ הִיא לֹא תְגַלֶּה עֶרְוָתָהּ. מָה עֲבַד לָהּ רִבִּי יִשְׁמָעֵאל. פָּתַר לָהּ לְאַחַר מִיתָה. וְלֵית לְרִבִּי עֲקִיבָה כֵּן עֶרְוַת אָבִיךָ הִיא. לֹא שַׁנְיָיא בֵּין בְּחַיֵּיהָ בֵּין לְאַחַר מִיתָה. רִבִּי עֲקִיבָה דָּרַשׁ. עֶרְוַת אֵשֶׁת אָבִיךָ. בְּאֵשֶׁת אָב הַכָּתוּב מְדַבֵּר. עֶרְוַת אִמְּךָ זוֹ אִמּוֹ שֶׁהִיא אֵשֶׁת אָבִיו. אִמּוֹ שֶׁאֵינָהּ אֵשֶׁת אָבִיו מְנַיִין. אִמְּךָ הִיא לֹא תְגַלֶּה עֶרְוָותָהּ. מָה עֲבַד לָהּ רִבִּי יִשְׁמָעֵאל. פָּתַר לָהּ לְאַחַר מִיתָה. וְלֵית לֵיהּ לְרִבִּי עֲקִיבָה כֵּן עֶרְוַת אָבִיךָ עֶרְוַת אִמְּךָ. מָה אָבִיךָ כָּל שֶׁהוּא אָבִיךָ בֵּין לָעוֹנֶשׁ בֵּין לָאַזְהָרָה. אַף אִמְּךָ כָּל שֶׁהִיא אִמְּךָ בֵּין לָעוֹנֶשׁ בֵּין לָאַזְהָרָה. לָא מִסְתַּבְּרָא דְדָרִישׁ אָהֵן קִרְיָיא. אֶלָּא רִבִּי יוּדָה דְּלֵית לֵיהּ אִמּוֹ שֶׂהִיא אֵשֶׁת אָבִיו צָרִיךְ מִידְרוֹשׁ עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ. מָה אָבִיךָ כָּל שֶׁהוּא אָבִיךָ בֵּין לָעוֹנֶשׁ בֵּין לָאַזְהָרָה. אַף אִמְּךָ כָּל שֶׁהִיא אִמְּךָ בֵּין לָעוֹנֶשׁ בֵּין לָאַזְהָרָה. אָמַר רִבִּי זְעִירָה. הָדָא אָמְרָה. לְמֵידִין מִגְּזֵירָה שָׁוָה אֲפִילוּ מופְנָה מִצַּד אֶחָד. אָמַר לֵיהּ רִבִּי יוּדָן. לֵית דָא פְשִׁיטָא עַל דְּרִבִּי עֲקִיבָה. דְּרִבִּי עֲקִיבָה אָמַר. גְּזֵירָה שָׁוָה אַף עַל פִּי שֶׁאֵינוֹ מוּפְנָה. רִבִּי יִרְמְיָה בָעֵי. הַבָּא עַל אִמּוֹ מָהוּ שֶׁהוּא חַיָיב עָלֶיהָ מִשֵׁם אֵשֶׁת אִישׁ. תָּא חֲמִי. אִילּוּ בָא אַחֵר עָלֶיהָ חַיָיב מִשּׁוּם אֵשֶׁת אִישׁ בְּנָהּ לֹא כָל שֶׁכֵּן. הָתִיב רִבִּי יוֹסֵי. הֲרֵי חוֹרְגָהּ הֲרֵי הוּא חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אִישׁ. וּבְנָהּ אֵינוֹ חַיָיב עָלֶיהָ מִשּׁוּם אֵשֶׁת אִישׁ. דְּתַנֵּי. אַף בִּשְׁאָר כָּל הָעֲרָיוֹת כֵּן. חֲמוֹתוֹ וְאֵשֶׁת אִישׁ אַתְּ תּוֹפְשׂוֹ מִשּׁוּם חֲמוֹתוֹ. כַּלָּתוֹ וְאֵשֶׁת אִישׁ אַתְּ תּוֹפְסוֹ מִשּׁוּם כַּלָּתוֹ. אֲחוֹתוֹ וְאֵשֶׁת אִישׁ אַתְּ תּוֹפְסוֹ מִשּׁוּם אֲחוֹתוֹ. מַבְרִיחוֹ מִן הַחֲמוּרָה וּמְקַנְתְּרוֹ בַקַּלָּה לֵית יְכִיל. דְּתַנֵּי. הַבָּא עַל אֲחוֹתוֹ חַיָיב עָלֶיהָ מִשּׁוּם אֲחוֹתוֹ וּמִשּׁוּם בַּת אֵשֶׁת אָבִיו. רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה אוֹמֵר. הַבָּא עַל אֲחוֹתוֹ אֵינוֹ חַיָיב עָלֶיהָ אֶלָּא מִשּׁוּם שֵׁם אֶחָד בִּלְבַד. וְכֵן הַבָּא עַל כַּלָּתוֹ. רִבִּי יִרְמְיָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. אַתְיָיא דְרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה בְשִׁיטַּת רִבִּי יוּדָה אָבִיו. כְּמַה דְרִבִּי יוּדָה תוֹפֵשׂ שֵׁם רִאשׁוֹן. כֵּן רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה תוֹפֵשׂ שֵׁם רִאשׁוֹן. חָזַר רִבִּי יִרְמְיָה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֵית לְרִבִּי יוֹסֵי בֵּירִבִּי יוּדָה כְּשִׁיטַת רִבִּי יוּדָה אָבִיו. תַּמָּן אִמּוֹ בְּלֹא אֵשֶׁת אָבִיו חַיָיב. אֵשֶׁת אָבִיו בְּלֹא אִמּוֹ חַיָיב. בְּרַם הָכָא מָצִינוּ בַּת אֵשֶׁת אָבִיו בְּלֹא אֲחוֹתוֹ הוּא מוּתָּר בָּהּ.

MISHNAH: A person having sexual relations with the mother is guilty because of mother and because of father’s wife. Rebbi Jehudah say, he is guilty only because of mother. 18:7 only forbids the mother; 18:8 only forbids the stepmother. . A person having sexual relations with the father’s wife is guilty because of father’s wife and because of married woman, whether during his father’s lifetime or after his father’s death, whether preliminarily married or definitively married. A person having sexual relations with his daughter-in-law is guilty because of his daughter-in-law and because of a married woman, whether during his son’s lifetime or after his son’s death, whether preliminarily married or definitively married. HALAKHAH: “A person having sexual relations with the mother,” etc. Halakhah 7:“A person having sexual relations with the father’s wife,” etc. From where the warning. 25:21). For any more serious infraction the pentateuchal style requires that separate verses must spell out (1) the prohibition, (2) the penalty to be imposed by the court, (3) the penalty imposed by Heaven in case the crime was not observed by two blameless adult male witnesses and, therefore, no court case was possible. In case of sexual crimes this would mean that the witnesses have to see the sex act. For a civil case, such as a husband wishing to divorce his wife because of her adultery, without paying her ketubah , it is enough for witnesses to testify to her going to a room with another man, locking the door, and extinguishing the lights. But this is not enough for a criminal conviction. for a person having sexual relations with the mother? Your mother’s nakedness you shall not uncover .. 18:7 . From where extirpation? For anybody who would commit any of these abominations, the guilty persons will be extirpated from their people . 18:29 . . From where the warning for a person having sexual relations with the father’s wife? Your father’s wife’s nakedness you shall not uncover .. 18:8 From where extirpation? For anybody who would commit ,. 18:29 . etc. Punishment from where? A man who would sleep with his father’s wife, his father’s nakedness he uncovered; they shall be put to death ,. 20:11 . Even R. Jehudah will agree that this verse also refers to the mother. The verse ends: their blood be on them . In the next Halakhah it will be determined that this expression implies stoning; cf. Babli 54a . etc. From where the warning. 25:21). For any more serious infraction the pentateuchal style requires that separate verses must spell out (1) the prohibition, (2) the penalty to be imposed by the court, (3) the penalty imposed by Heaven in case the crime was not observed by two blameless adult male witnesses and, therefore, no court case was possible. In case of sexual crimes this would mean that the witnesses have to see the sex act. For a civil case, such as a husband wishing to divorce his wife because of her adultery, without paying her ketubah , it is enough for witnesses to testify to her going to a room with another man, locking the door, and extinguishing the lights. But this is not enough for a criminal conviction. for a person having sexual relations with his daughter-in-law? Your daughter-in-law’s nakedness you shall not uncover. . 18:15 . From where extirpation? For any man who would commit any of these abominations will be extirpated ,. 18:29 . etc. Punishment from where? A man who would sleep with his daughter-in-law . 20:12 . etc. We have it stated here, we have it stated in Keritut 1:1 . . One understands in Keritut that he brings one sacrifice and then has to bring a second. What can you say in Sanhedrin ? That he is stoned and then stoned again? Rebbi Yudan, Rebbi Mattaniah’s father, said: explain it for warnings. For if they warned him because of the father’s wife, he is hit, because of the mother, he is hit. Could they not also warn him because of a married woman? Rebbi Abun said, explain it if she was unmarried. There, we have stated is quoted in the Babli, 53a . : Rebbi Jehudah says, if his mother was not fit for his father, he is liable only for one [sacrifice]. Therefore, if his mother was fit for his father, he is liable for two. Rebbi Abbahu in the name of Rebbi Joḥanan: There is no difference. Whether his mother was fit for his father or unfit for his father, he is liable only once. The reason of Rebbi Joḥanan: Your mother is she , you find him guilty because of his mother; this directs the entire chapter towards his mother 9(12 ). Lev . 18:7 reads: Your father’s nakedness and your mother’s nakedness you shall not uncover; she is your mother, do not uncover her nakedness . The unusual wordiness of the verse has to be explained. Later in the paragraph there is disagreement whether your father’s nakedness refers to homosexual relations or describes a woman other than the mother who had sexual relations with the father. R. Jehudah opts for the first alternative. The mother then is singled out; she is equally forbidden whether she is or ever was his father’s wife or not, just as the father is forbidden whether he ever was married to his mother or not. This excludes any possibility to charge relations with her as father’s wife as a separate crime. . Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: What caused Rebbi Joḥanan to concentrate on the mother and to leave the father’s wife aside? He told him, for he argues with Rebbi Ismael, as Rebbi Ismael explained: Your father’s wife’s nakedness ( v. 7 ) instead of a quote from v.8. ; the verse refers to the male. Is not his father included in the category of the male? Only to make him liable twice, as we have stated: A person having sexual relations with his father is doubly liable about him. הבא . . Then should we not state “thirty-seven extirpations in the Torah” 1:1 lists 36 separate cases of extirpation; homosexual acts with the father are not listed. ? Rebbi Mana said, all denotations of males are one. Your father’s wife’s nakedness ; the verse refers to the father’s wife. Your mother’s nakedness , that is his mother who is his father’s wife. From where his mother who is not his father’s wife? Your mother is she; do not uncover her nakedness . How does Rebbi Ismael treat this? He explains it to apply after [the father’s] death. Does Rebbi Aqiba not explain she is your father’s nakedness . 18:8 , referring to the stepmother. ? There is no difference whether during lifetime or after death. Rebbi Aqiba explains: Your father’s wife’s nakedness ( v. 7 ) instead of a quote from v.8. , the verse refers to the father’s wife. Your mother’s nakedness , that is his mother who is his father’s wife. From where his mother who is not his father’s wife? Your mother is she; do not uncover her nakedness . How does Rebbi Ismael treat this? He explains it to apply after [the father’s] death. Does not Rebbi Aqiba treat your father’s nakedness, your mother’s nakedness ? Since your father refers to your father in any capacity both for punishment. 20:11 , warning in 18:7. and warning, so also your mother refers to one’s mother in any capacity both for punishment and warning. Is it not reasonable to explain that verse except following Rebbi Jehudah who because he does not accept “his mother who is his father’s wife” in v. 7 refers to the father’s wife, the second mention to a mother not married to his father. must explain that your father’s nakedness, your mother’s nakedness refers to your father in any capacity both for punishment and warning, so also your mother refers to your mother in any capacity both for punishment and warning. Rebbi Zeˋira said, this implies that one infers from parallel language 22b ). Property (b) is meant if an expression is called “free”. The equal cut here is the use of your father’s nakedness both in v.7 and v.8. As we have seen, in v.7 the expression clearly is not “free”. even if it is free only from one side. Rebbi Yudan said to him 8:3 (45a l. 48) where R. Yudan’s statement is an independent remark. Since R. Yudan lived a generation after R. Zeˋira, the Yoma version has to be accepted. , this is obvious for Rebbi Aqiba since Rebbi Aqiba infers from parallel language even if it is not free 64a , Niddah 22b . . Rebbi Jeremiah asked: Is a person having sexual relations with his mother guilty [of adultery] with her as a married woman? Come and see: if a third person had sexual relations with her, would he not be guilty [of adultery] with her as a married woman? Her son not so much more? Rebbi Yose objected: is not her stepson guilty [of adultery] with her as a married woman, but her son is not guilty [of adultery] with her as a married woman? As we have stated: Also with all other cases of incest and adultery the situation is the same. His mother-in-law as a married woman, you catch him because of his mother-in-law. 18:17 ); the penalty for the willful crime is burning (20:14), more serious than strangling, the penalty for adultery (20:10). . His daughter-in-law as a married woman, you catch him because of his daughter-in-law contradicts the Mishnah. . His sister as a married woman, do you catch him because of his sister? You smuggle him away from the serious crime and strike him for the easier one; this you cannot do as we have stated: A person having sexual relations with his sister is liable because of her as his sister and as a daughter of his father’s wife (18:9,20:17), describing the full sister or the maternal half-sister, or your father’s wife’s daughter from your father (18:11), describing the paternal half-sister. It seems that there is no biblical penalty attached to relations with the paternal extramarital half-sister. Babli Yebamot 22b . . Rebbi Yose ben Rebbi Jehudah says, a person having sexual relations with his sister is only liable because of her as his sister; the same is true for his daughter-in-law. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan: Rebbi Yose ben Rebbi Jehudah follows the argument of his father Rebbi Jehudah. Just as Rebbi Jehudah accepts the description mentioned first, so Rebbi Yose ben Rebbi Jehudah accepts the description mentioned first. Rebbi Jeremiah, Rebbi Abbahu in the name of Rebbi Joḥanan turned around: Rebbi Yose ben Rebbi Jehudah does not follow the argument of his father Rebbi Jehudah. There he is liable because of his mother, who is not his father’s wife; he is liable because of his father’s wife who is not his mother. But here we find that he is permitted his father’s wife’s daughter, who is not his sister.

הַבָּא עַל הַזָּכָר וְעַל הַבְּהֵמָה וְהָאִשָׁה הַמְבִיאָה אֶת הַבְּהֵמָה. אִם אָדָם חָטָא בְּהֵמָה מָה חָטָאת. אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ לְפִיכָךְ אָמַר הַכָּתוּב תִּיסָּקֵל. דָּבָר אַחֵר שֶׁלֹּא תְהֵא הַבְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל אִישׁ פְּלוֹנִי עַל יָדֶיהָ: הַבָא עַל הַזְּכוּר. אַזְהָרָה לָבֹא עַל הַזְּכוּר מְנַיִין. וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה. כָּרֵת מְנַיִין. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ וגו׳. עוֹנֶשׁ מְנַיִין. וְאִישׁ אֲשֶׁר יִשְׁכַּב אֶת זָכָר מִשְׁכְּבֵי אִשָּׁה תּוֹעֵיבָה עָשׂוּ שְׁנֵיהֶם מוֹת יוּמָתוּ דְּמֵיהֶם בָּם. אַתְּ יְלִיף דְּמֵיהֶם בָּם מִדְּמֵיהֶם בָּם. עַד כְּדוֹן לַשּׁוֹכֵב. לַנִּשְׁכַּב מְנַיִין. וְאֶת זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה. קְרֵי בֵיהּ. לֹא תִישַּׁכָּב. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. לֹא יִהְיֶה קָדֵשׁ מִבְּנֵי יִשְׂרָאֵל. כָּרֵת לַנִּשְׁכַּב כְּרִבִּי יִשְׁמָעֵאל מְנַיִין. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אַבָּהוּ. נֶאֱמַר כָּאן קָדֵשׁ וְנֶאֱמַר לְהַלָּן וְגַם קָדֵשׁ הָיָה בָאָרֶץ. אַתְּ לָמֵד קָדֵשׁ מִקָּדֵשׁ וְקָדֵשׁ מִתּוֹעֵבָה. רִבִּי חִיָיה בַּר אָדָא בְשֵׁם רִבִּי חֲנִינָה. תּוֹעֵיבָה מִתּוֹעֵיבָה. אָמַר רִבִּי יוֹסֵי בֵּרִבִּי בּוּן. מַתְנִיתָא אָמְרָה כֵן. תּוֹעֵבָה עָשׂוּ שְׁנֵיהֶם. שְׁנֵיהֶם בִּסְקִילָה. שְׁנֵיהֶם בְּאַזְהָרָה. שְׁנֵיהֶן בְּהִכָּרֵת. אַזְהָרָה לָבֹא עַל הַבְּהֵמָה מְנַיִין. וּבְכָל בְּהֵמָה לֹא תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה בָהּ. כָּרֵת מְנַיִין. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ וגו׳. עוֹנֶשׁ מְנַיִין. וְאִישׁ אֲשֶׁר יִתֵּן שְׁכָבְתּוֹ בִּבְהֵמָה מוֹת יוּמָת. אַתְּ יְלִיף דְּמֵיהֶם בָּם מִדְּמֵיהֶם בָּם. עַד כְּדוֹן כְּרִבִּי עֲקִיבָה. כְּרִבִּי יִשְׁמָעֵאל. רִבִּי יִשְׁמָעֵאל מִן אַתְרֵיהּ וְרִבִּי עֲקִיבָה מִן אַתְרֵיהּ. כָּרֵת לַנִּשְׁכַּב עַל דְּרִבִּי יִשְׁמָעֵאל לֵית מַשְׁכַּח. עוֹנֶשׁ לַנִּשְׁכַּב בֵּין עַל דְּרִבִּי יִשְׁמָעֵאל בֵּין עַל דְּרִבִּי עֲקִיבָה לֵית מַשְׁכַּח. וּכְתִיב זוֹבֵחַ לָאֱלֹהִים יָחֳרָם. מַה זֶה בִסְקִילָה וְכָרֵת אַף זֶה בִסְקִילָה וְכָרֵת. מַה מַפְקָא מִבֵּינֵיהוֹן. שָׁכַב אֶת הַזְּכוּר וְנִשְׁכַּב מִמֶּנּוּ. עַל דַּעְתֵּיהּ דְּרִבִּי יִשְׁמָעֵאל אֵינוֹ חַיָיב אֶלָּא אַחַת. עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה חַיָיב שְׁתַּיִם. שָׁכַב אֶת הַבְּהֵמָה וְנִשְׁכַּב הִימֶינָה. בֵּין עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה בֵּין עַל דַּעְתֵּיהּ דְּרִבִּי יִשְׁמָעֵאל חַיָיב שְׁתַּיִם. שָׁכַב אֶת הַזְּכוּר וְאֶת הַבְּהֵמָה חַיָיב שְׁתַּיִם. נִשְׁכַּב מִן הַזְּכוּר וּמִן הַבְּהֵמָה חַיָיב שְׁתַּיִם. שָׁכַב שְׁנֵי זְכָרִים כְּאַחַת. מֵאַחַר שֶׁמִּתְחַיְיבִין עַל יָדוֹ שְׁנַיִם חַיָיב שְׁתַּיִם. נִשְׁכַּב מִשְּׁנֵי זְכָרִים כְּאַחַת. מֵאַחַר שֶׁמִּתְחַיְיבִין עַל יָדוֹ שְׁנַיִם חַיָיב שְׁתַּיִם. תַּנֵּי. הַזְּכוּר לֹא עָשָׂה בוֹ הַקָּטוֹן כְּגָדוֹל וְהַבְּהֵמָה עָשָׂה בָהּ אֶת הַקְּטַנָּה כִּגְדוֹלָה. אָמַר רִבִּי לָעְזָר. לְעוֹלָם אֵינוֹ מִתְחַיֵיב עָלֶיהָ עַד שֶׁתְּהֵא בַּת שָׁלשׁ שָׁנִים וְיוֹם אֶחָד. רִבִּי בּוּן בַּר חִיָיה בְעָא מֵרִבִּי זְעִירָא. מָה רָאָה רִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה לֵיחָלֵק בִּזְכוּר וּבִבְהֵמָה וּבִשְׁאָר כָּל הָעֲרָיוֹת לֹא נֶחְלְקוּ. אָמַר לֵיהּ. שֶׁבְּכָל הָעֲרָיוֹת כָּתוּב בָּהֶן שְׁאֵר בָּשָׂר וְאֵילּוּ אֵין כָּתוּב בָּהֶן שְׁאֵר בָּשָׂר. הָתִיבוּן. הֲרֵי נִידָּה אֵין כָּתוּב בָּהּ שְׁאֵר בָּשָׂר וְנֶחְלְקוּ עָלֶיהָ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אַבָּהוּ. מִכֵּיוָן דִּכְתִיב קְרֵיבָה קְרֵיבָה. כְּמִי שֶׁכּוּלְּהֶם כָּאן וְכוּלְּהֶם כָּאן. רִבִּי חִיָיא בַּר אָדָא בְשֵׁם רִבִּי חֲנִינָה. וְאֶל אִשָּׁה בְּנִידַּת טוּמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. הִיא בַּל תִקְרַב הִיא בַּל תְגַלֶּה. אַזְהָרָה לָאִשָּׁה הַמֵּבִיאָה אֶת הַבְּהֵמָה עָלֶיהָ מְנַיִין. וְאִשָּׁה לֹא תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא. כָּרֵת מְנַיִין. כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ. עוֹנֶשׁ מְנַיִין. וְאִשָּׁה אֲשֶׁר תַּעֲמֹד לִפְנֵי בְהֵֵמָה לְרִבְעָה אוֹתָהּ וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה מוֹת יוּמָתוּ דְּמֵיהֶם בָּם. אַתְּ יְלִיף הֲרִיגָה מֵהֲרִיגָה. סְקִילָה מִסְּקִילָה. דְּמֵיהֶם בָּם מִדְּמֵיהֶם בָּם. רִבִּי בָּא בַּר מָמָל בָּעֵי. הַגַּע עַצְמָךְ שֶׁבָּא עָלֶיהָ שׁוֹגֵג. הֲרֵי הִיא נִסְקֶלֶת עַל יָדָיו וְהוּא פָטוּר. רִבִּי שִׁמְעוֹן בָּעֵי. הַגַּע עַצְמָךְ שֶׁחָרַשׁ בָּהּ בַּשַּׁבָּת. הֲרֵי הוּא נִסְקַל עַל יָדָהּ וְהִיא פְטוּרָה. לֵית לָךְ אֶלָּא כְהָדָא דָּמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. כַּסְפָּם וּזְהָבָם עָשׂוּ לָהֶם עֲצַבִּים לְמַעַן יִכָּרֵתוּן אֵין כָּתוּב כָּאן אֶלָּא לְמַעַן יִכָּרֵת. כְּאִינָּשׁ דָּמַר. שְׁחִיק טִימַיָיה דְפַלָּן. דְּאַפִּיק בְּרֵיהּ לְעַבְדָּא בִישָׁא.

MISHNAH: A man who had sexual relations with a male or an animal, or a woman who brings an animal [upon herself]. If a human sinned, what did the animal sin. 20:15 decrees that a male who had relations with an animal shall be killed together with the animal, while v. 16 decrees that a woman who had relations with an animal shall be stoned together with the animal. The two verses are considered a unit, so that killing in v. 15 is read as stoning . ? But because it caused a mishap to a human, therefore the verse decreed that it should be stoned. Another explanation: Lest the animal be seen in public and people say, this is the one because of which X was stoned. HALAKHAH: “A man who had sexual relations with a male.” From where the warning. 25:21). For any more serious infraction the pentateuchal style requires that separate verses must spell out (1) the prohibition, (2) the penalty to be imposed by the court, (3) the penalty imposed by Heaven in case the crime was not observed by two blameless adult male witnesses and, therefore, no court case was possible. In case of sexual crimes this would mean that the witnesses have to see the sex act. For a civil case, such as a husband wishing to divorce his wife because of her adultery, without paying her ketubah , it is enough for witnesses to testify to her going to a room with another man, locking the door, and extinguishing the lights. But this is not enough for a criminal conviction. for a person having sexual relations with a male? With a male you shall not sleep in women’s ways . 18:22 . A general parallel to this paragraph is in the Babli, 54b . . From where extirpation? For anybody who would commit any of these abominations will be extirpated . 18:29 . , etc. Punishment from where? A man who would sleep with a male in women’s ways, an abomination did both of them commit; they shall be put to death; their blood be on them . 20:13 . . You learn their blood be on them from their blood be on them . 20:12 . From Lev . 20:27 : they shall be put to death, by a stone they shall be stoned, their blood be on them , it is inferred that any expression “their blood be on them” means execution by stoning. Babli 54a . . That is for the active one. For the passive one from where? With a male you shall not sleep in women’s ways , read: to be slept with . So far following Rebbi Aqiba. Following Rebbi Ismael? There shall be no qadeš among the sons of Israel . 23:18 . The identification of the qadeš as the male prostitute follows later from the verse in Kings . . From where extirpation for the passive homosexual following Rebbi Ismael? Rebbi Jeremiah in the name of Rebbi Abbahu. It says here qadeš and it says there, also a qadeš was in the land . 14:24 . . You learn qadeš from qadeš and qadeš from abomination means the same in both verses. Also, qadeš must refer to the male since the feminine form qedešah is explicitly mentioned in Deut . 23:18 . 1K . 14 continues: They did all the abominations of the peoples whom the Eternal had uprooted from before the Children of Israel . These abominations are referred to in Lev . 18:29 and the only abominations unique to a male are homosexuality and active bestiality. In the Babli, 54b , both R. Ismael’s and R. Aqiba’s statements are quoted as baraitot ; partially also in Sifra Qedošim Pereq 9(12 ). . Rebbi Ḥiyya bar Ada in the name of Rebbi Ḥanina: Abomination from abomination .20, the expression abomination is only used for the homosexual. This implies that the qadeš in 1K . 14:24 , and therefore in Deut . 23:18 is engaged in homosexual acts. . Rebbi Yose ben Rebbi Abun said, a baraita states this: Both committed an abomination . 18:22 . A general parallel to this paragraph is in the Babli, 54b . . Both are stoned, both are subject to warning, both by extirpation. From where the warning. 25:21). For any more serious infraction the pentateuchal style requires that separate verses must spell out (1) the prohibition, (2) the penalty to be imposed by the court, (3) the penalty imposed by Heaven in case the crime was not observed by two blameless adult male witnesses and, therefore, no court case was possible. In case of sexual crimes this would mean that the witnesses have to see the sex act. For a civil case, such as a husband wishing to divorce his wife because of her adultery, without paying her ketubah , it is enough for witnesses to testify to her going to a room with another man, locking the door, and extinguishing the lights. But this is not enough for a criminal conviction. for a person having sexual relations with an animal? Do not give your emission into an animal to defile yourself by it . 18:23 . The entire paragraph has a parallel in the Babli, 54b . . From where extirpation? For anybody who would commit any of these abominations will be extirpated . 18:29 . , etc. Punishment from where? A man who would sleep with a animal shall be put to death .20:15. The corresponding verse for a woman is 20:16. . You infer their blood be on them from their blood be on them . 20:12 . From Lev . 20:27 : they shall be put to death, by a stone they shall be stoned, their blood be on them , it is inferred that any expression “their blood be on them” means execution by stoning. Babli 54a . . So far following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael from his source means the same in both verses. Also, qadeš must refer to the male since the feminine form qedešah is explicitly mentioned in Deut . 23:18 . 1K . 14 continues: They did all the abominations of the peoples whom the Eternal had uprooted from before the Children of Israel . These abominations are referred to in Lev . 18:29 and the only abominations unique to a male are homosexuality and active bestiality. In the Babli, 54b , both R. Ismael’s and R. Aqiba’s statements are quoted as baraitot ; partially also in Sifra Qedošim Pereq 9(12 ). and Rebbi Aqiba from his source R. Aqiba always refers to Lev . 18:29 . . Extirpation for a male passive partner is not found for Rebbi Ismael. 22:18 . . Punishment for a male passive partner is not found for Rebbi Ismael or Rebbi Aqiba. 20 . , but it is written: One who sacrifices to the forces of nature shall be banned . Since this one is in for stoning and extirpation, also that one is in for stoning and extirpation. 22:19 , but as adherent of foreign worship he is stoned. It is implied that the death penalty decreed in the preceding verse, anybody lying with an animal shall be put to death , for the passive participant in bestiality also must be executed by stoning. . What is the difference between them? If one had active homosexual relations followed by passive ones, in Rebbi Ismael’s opinion he is liable only once; in Rebbi Aqiba’s opinion he is liable twice. Therefore, combined active and passive homosexual activity violates one verse for R. Aqiba, two for R. Ismael. . If one had active relations with an animal followed by passive ones. Both in Rebbi Aqiba’s as in Rebbi Ismael’s opinions he is liable twice. 18:22 (or 23) and Ex . 22:18 are violated. The Babli disagrees, 54b . . If he had active homosexual relations with both a male and an animal he is liable twice. If he had passive homosexual relations with both a male and an animal he is liable twice. If he had simultaneous active sexual relations with two males, since both of them became guilty because of him, he is liable twice. If he had simultaneous passive sexual relations with two males, since both of them became guilty because of him, he is liable twice. It was stated: For males, an underage boy does not have the status of an adult1:3 Notes 147,152. ; a young animal has the status of a fully grown one. Rebbi Eleazar said, he cannot become liable because of it unless it be three years and one day of age. 18:22 where homosexual acts are called lyings in woman’s way . . Rebbi Abun bar Ḥiyya asked of Rebbi Zeˋira: For what reason did Rebbi Ismael and Rebbi Aqiba disagree about a male and an animal but did not disagree about any incest prohibition? He told him, because for all incest prohibitions it is written blood relative ,. 18:6 : No human shall come near to his blood relative to uncover nakedness refers to both sexes. The detailed prohibitions always are formulated for the male and mention the female’s nakedness, but here nakedness is mentioned without any pronoun, masculine or feminine. and about these it is not written blood relative . They objected: About the menstruating woman it is not written blood relative ; did they disagree about her. 18:19 and the punishment, explicitly for both sexes, is 20:18. ? Rebbi Jeremiah in the name of Rebbi Abbahu: For it is written approach, approach ; it is as if all were here and there. Rebbi Ḥiyya bar Aba in the name of Rebbi Ḥanina: To the wife in the separation of her impurity you shall not come near to uncover her nakedness . 18:19 . The verse seems to refer exclusively to the male; it is quoted as an objection. . Rebbi Yose ben Rebbi Abun said, “not to come near” is “not to uncover.” From where the warning. 25:21). For any more serious infraction the pentateuchal style requires that separate verses must spell out (1) the prohibition, (2) the penalty to be imposed by the court, (3) the penalty imposed by Heaven in case the crime was not observed by two blameless adult male witnesses and, therefore, no court case was possible. In case of sexual crimes this would mean that the witnesses have to see the sex act. For a civil case, such as a husband wishing to divorce his wife because of her adultery, without paying her ketubah , it is enough for witnesses to testify to her going to a room with another man, locking the door, and extinguishing the lights. But this is not enough for a criminal conviction. for a woman bringing an animal upon herself? A woman should not stand before an animal to be impregnated; it is mixture . 18:19 . . Extirpation from where? For anybody who would commit any of these abominations will be extirpated . 18:29 . . Punishment from where? If a woman stood before an animal to be impregnated, you should slay the woman and the animal; dying they shall be put to death, their blood be on them . 20:16 . . One infers slaying from slaying, stoning from stoning, their blood be on them from their blood be on them ; this shows that in both cases the animal has to be killed in the same way. Stoning is to be inferred from their blood be on them (Notes 15,184) referring to the female; this then is transferred also to apply to the male. . Rebbi Abba bar Mamal asked: Think of it, if he erroneously has sexual relations with it. Should it be stoned because of him while he is not liable? Rebbi Simeon asked: Think of it, if he used it to plough on the Sabbath. Is he not being stoned while it is not liable? You have only, as Rebbi Samuel ben Rav Isaac explained: . 8:4 . With their silver and gold they made idols for themselves ; it is not written “that they be extirpated” but that he be extirpated . As if a person say: the bones of X be ground up for he led his son to evil ways.

הַמְגַדֵּף אֵינוֹ חַיָיב עַד שֶׁיְּפָרֵשׁ אֶת הַשֵּׁם. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה בְּכָל יוֹם דָּנִין אֶת הָעֵדִים בְּכִינּוּי יַכֶּה יוֹסֵה אֶת יוֹסֵה. נִגְמַר הַדִּין לֹא הָיוּ הוֹרְגִין בְּכִינּוּי אֶלָּא מוֹצִיאִין אֶת כָּל הָאָדָם לַחוּץ וּמְשַׁיְירִין אֶת הַגָּדוֹל שֶׁבָּהֶן וְאוֹמֵר לוֹ אֱמוֹר מַה שֶּׁשָּׁמַעְתָּ בְּפֵרוּשׁ. וְהוּא אוֹמֵר וְהַדַּיָּנִים עוֹמְדִין עַל רַגְלֵיהֶן וְקוֹרְעִין וְלֹא מְאַחִין. וְהַשֵּׁנִי אוֹמֵר אַף אֲנִי כָּמוֹהוּ וְהַשְּׁלִישִׁי אוֹמֵר אַף אֲנִי כָּמוֹהוּ: הַמְגַדֵּף אֵינוֹ חַיָיב כול׳. אַזְהָרָה לַמְגַדֵּף מְנַיִין. אֱלֹהִים לֹא תְקַלֵּל. כָּרֵת מְנַיִין. אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ. עוֹנֶשׁ מְנַיִין. וְנוֹקֵב שֵׁם יְי מוֹת יוּמָת. וּכְרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. בַּדַּיָינִים הַכָּתוּב מְדַבֵּר. אִם עַל הַדַּיָינִים הוּא מַזְהִיר לֹא כָל שֶׁכֵּן עַל הַכִּינּוּיִים. אִם עַל הַכִּינּוּיִים הוּא עוֹנֵשׁ כָּרֵת לֹא כָל שֶׁכֵּן עַל שֵׁם הַמְיוּחָד. אִית תַּנָּיֵי תַנֵּי. עַל הַכִּינּוּיִים בְּאַזְהָרָה וְכָרֵת. עַל שֵׁם הַמְיוּחָד בְּמִיתָה. אִית תַּנָּיֵי תַנֵּי. עַל הַכִּינּוּיִים בְּאַזְהָרָה וְעַל שֵׁם הַמְיוּחָד בְּמִיתָה וְכָרֵת. מָאן דָּמַר. עַל הַכִּינּוּיִים בְּאַזְהָרָה וְכָרֵת. אֱלֹהִים לֹא תְקַלֵּל. וְעוֹד אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ. בְּכָרֵת. וְעַל שֵׁם הַמְיוּחָד בְּמִיתָה. וְנוֹקֵב שֵׁם יְי מוֹת יוּמָת. וּמָאן דָּמַר. עַל הַכִּינּוּיִין בְּאַזְהָרָה. אֱלֹהִים לֹא תְקַלֵּל. וְעַל שֵׁם הַמְיוּחָד בְּמִיתָה וְכָרֵת. וְנוֹקֵב שֵׁם יְי מוֹת יוּמָת. וְאִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וגו׳. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. זֹאת אוֹמֶרֶת שֶׁדָּנִין מִסָּפֵק. הֵיךְ עֲבִידָא. פְּלוֹנִי הָרַג אֶת הַנֶּפֶשׁ. יְהֵא נִידּוֹן עַד שֶׁיָּבוֹאוּ עֵדָיו. אָמַר לֵיהּ רִבִּי יוֹסֵי. וְתָפְשִׂין בַּר נַשָּׁא בַשּׁוּקָא וּמְבַזִּין לֵיהּ. אֶלָּא כֵינִי. פְּלוֹנִי הָרַג אֶת הַנֶּפֶשׁ וַהֲרֵי עֵידָיו שֶׁהָרַג אֶת הַנֶּפֶשׁ. יְהֵא תָפוּשׂ עַד שֶׁיָּבוֹאוּ עֵידָיו. וְאָמְרִין לֵיהּ. גַּדֵּף. אֶלָּא אוֹתוֹ הַשֵּׁם שֶׁאָמַרְתִּי לִפְנֵיכֶם אוֹתוֹ קִילֵּל. וּבוֹ קִילֵּל. וְאֵין הָעֵדִים צְרִיכִין לִקְרוֹעַ שֶׁכְּבָר קָרְעוּ בְשָׁעָה שֶׁשָּׁמְעוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מִיכָּן לַדַּיָינִים שֶׁקִיבְּלוּ עֵדוּת עוֹמְדִין שֶׁדִּינָן דִּין. אַתְּ שְׁמַע מִינָּהּ שִׁית. אַתְּ שְׁמַע מִינָּהּ כָּהִיא דְאָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. וְאַתְּ שְׁמַע מִינָּהּ כָּהִיא דְאָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְאַתְּ שְׁמַע מִינָּהּ. שׁוֹמֵעַ מִפִּי שׁוֹמֵעַ חַיָיב לִקְרוֹעַ. וְאַתְּ שְׁמַע מִינָּהּ. מִיכָּן לָעֵד שֶׁהֵעִיד עֵדוּתוֹ הַשֵּׁינִי אוֹמֵר. אַף אֲנִי כָמוֹהוּ. וְהַשְּׁלִישִׁי אוֹמֵר. אַף אֲנִי כָּמוֹהוּ. וְאַתְּ שְׁמַע מִינָּהּ שֶׁהוּא אֶחָד מִן הַקְּרָעִים שֶׁאֵין מִתְאָחִין. וְאַתְּ שְׁמַע מִינָּהּ. מִכֵּיוָן שֶׁהָיוּ יוֹדְעִין מִשָּׁעָה הָרִאשׁוֹנָה שֶׁהוּא שֵׂם הַמְיוּחָד שֶׁהוּא צָרִיךְ לִקְרוֹעַ. רִבִּי חִיָיה אָמַר רִבִּי יָסָא מַקְשֵׁי. תַּנִּינָן. הַכָּרוֹז יוֹצֵא לְפָנָיו. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי יוֹצֵא לִיסָּקֵל עַל שֶׁעָבַר עֲבֵירָה פְלוֹנִית. וּפְלוֹנִי וּפְלוֹנִי עֵדָיו. כָּל מִי שֶׁהוּא יוֹדֵעַ לוֹ זְכוּת יָבוֹא וִילַמֵּד. שָׁמַעְנוּ. שׁוֹמֵעַ מִפִּי שׁוֹמֵעַ צָרִיךְ לִקְרוֹעַ. שְׁמָעִינָן. שׁוֹמֵעַ מִפִּי שׁוֹמֵעַ וְשׁוֹמֵעַ מִפִּי שׁוֹמֵעַ צָרִיךְ לִקְרוֹעַ. מָהוּ לִקְרוֹעַ עַל קִילְלַת הַשֵּׁם. נִישְׁמְעִינָהּ מִן הָדָא. וַיְהִי כִּשְׁמוֹעַ הַמֶּלֶךְ חִזְקִיָּהוּ אֶת דִּבְרֵי רַב שָׁקֵה וַיִּקְרַע אֶת בְּגָדָיו. מָהוּ לִקְרוֹעַ עַל קִילְלַת הַגּוֹי. מָאן דְּאָמַר. רַב שָׁקֵה גּוֹי הָיָה. קוֹרְעִין. מָאן דָּמַר. יִשְׂרָאֵל הָיָה. אֵין קוֹרְעִין. תַּנֵּי רִבִּי הוֹשַׁעְיָה. אֶחָד הַשּׁוֹמֵעַ קִלְּלַת הַשֵּׁם מִיִּשְׂרָאֵל וְאֶחָד הַשּׁוֹמֵעַ מִפִּי הַגּוֹי חַיָיב לִקְרוֹעַ. מַה טַעֲמָא. הִנֵּה יְי אֱלֹהֵי כָּל בָּשָׂר הֲמִמֶּנִּי יִפָּלֵא כָּל דָּבָר. מָהוּ לִקְרוֹעַ בִּזְמַן הַזֶּה. רִבִּי יוֹסֵה רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא רִבִּי חִזְקִיָּה רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן. מִשֶׁרָבוּ הַגּוֹדְפַנִּים פָּסְקוּ מִלִּקְרוֹעַ. מָהוּ לִקְרוֹעַ עַל הַכִּינּוּיִין בִּזְמַן הַזֶּה. נִישְׁמְעִינָהּ מֵהָדָא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הֲוָה מְהַלֵּךְ בְּאִיסְרָטָא. פָּגַע בֵּיהּ חַד כּוּתַיי וַהֲוָה מְגַדֵּף וְהוּא קָרַע מְגַדֵּף וְהוּא קָרַע. נְחַת לֵיהּ מִן חַמְרָא וִיהַב לֵיהּ מַרְתּוּקָא גַו לִיבֵּיהּ. אֲמַר לֵיהּ. בַּר כּוּתַיי. אִית לְאִימָּךְ מָאנִין מְסַפְּקָא לִי. מִילְּתֵיהּ הָדָא אָמְרָה שֶׁקּוֹרְעִין עַל הַכִּינּוּיִין וְשֶׁקּוֹרְעִין בַּזְּמַן הַזֶּה.

MISHNAH: The blasphemer is not liable unless he explicitly use the Name. Rebbi Joshua ben Qorḥa said, during the trial one deals with the witnesses by substitute name, may Yose hit. 28:22 . Yose. At the end of the proceedings one does not sentence him to death by substitute name but one dismisses the public, retains the most prestigious among them and says to him, tell us explicitly what you heard. He says it while the judges are standing; they tear their garments and never mend them. The second one says, also I [heard] like him; the third one says, also I [heard] like him. HALAKHAH: “The blasphemer is not liable,” etc. From where a warning for the blasphemer? You shall not curse God . 22:27 . Since El means “power”, Elohim as a plural of majesty means “superior power”; in this case “supreme power” in contrast to elohim aḥerim which are not other gods” but “other powers”, such as the rain worshipped by Semites as Baal and by the Greeks as Zeus. . Extirpation from where? Anybody who curses his God shall bear his sin . 24:15 . In Num . 9:13 , referring to the Second Passover, it is spelled out that “carrying one’s sin” is equivalent to “being subject to extirpation” [ Sifra Emor Pereq 19(6 ), in the name of R. Jehudah.] . Punishment from where? He who curses the Name of the Eternal shall be put to death . 24:16 . . But according to Rebbi Ismael, since Rebbi Ismael said that the verse refers to judges. 22:27 as referring to judges, who are called elohim in Ex . 22:7 , Ps . 82:1 . Babli 66a , Mekhilta dR. IsmaelMišpatim 19 (p. 317). The previous argument is R. Aqiba’s. ? If he is warned about judges, then so much more about [divine] substitute names p. 213. The argument seems to contradict the principle that “one may not punish on the basis of a logical argument” (cf. Halakhah 7:1 Note 9 ). But since the argument refers only to warning and Heavenly retribution, not to penalties imposed by the court, there is no contradiction. . If he is subject to extirpation for substitute names, so much more for the Unique Name. Some Tannaïm state: for substitute names warning and extirpation, for the Unique Name the death penalty. Some Tannaïm state: for substitute names warning, for the Unique Name the death penalty or extirpation 19(5 ), opinion of the rabbis opposing Rebbi Meïr who equates the Unique Name and its substitute names. . He who says, for substitute names warning and extirpation, you shall not curse God and anybody who curses his God shall bear his sin by extirpation; for the Unique Name the death penalty, he who curses the Name of the Eternal shall be put to death . He who says, for substitute names warning, you shall not curse God , for the Unique Name the death penalty or extirpation, he who curses the Name of the Eternal shall be put to death; anybody who curses his God shall bear his sin , etc. Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: This implies that one proceeds on the basis of a doubt. How is this? “X killed a person.” One proceeds to try him until his witnesses come. Rebbi Yose said to him, does one arrest a person in the market and insult him? But is it as follows: “X killed a person, and there are witnesses.” Let him be put under arrest until his witnesses come. Does one tell him, blaspheme? But that Name which I am saying before you, that one he cursed or by that one he cursed. But the witnesses need not rend their garments since they already rent them when they heard it the first time. Rebbi Simeon ben Laqish said, from here that in case the judges heard testimony while standing, their judgment is valid. You infer six statements from this. One infers the statement of Rebbi Samuel bar Rav Isaac, and one infers the statement of Rebbi Simeon ben Laqish. Also one infers that he who hears from one who heard has to rend, and one infers that if one witness testified, the second one says, I testify to the same, and the third says, I testify to the same. Also one infers that this is one of the tears which are not mended, and one infers that even when they know from the start that it is the Unique Name, they have to rend. Rebbi Ḥiyya said that Rebbi Yasa asked: We have stated: “The herald goes before him: ‘X ben Y is led to be stoned because he committed crime Z; U and V testified against him. Anybody who knows of his innocence shall come and argue.’ ” We inferred that he who hears from one who heard has to rend. Does he who hears from one who heard from one who heard have to rend? Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment . 19:1 . Since the king heard the blasphemy from his ministers, it proves that one has to rend his garment even if he hears it indirectly. Babli 69a . . Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend 3:6 (83b l. 32); Babli 60a . M. Cogan and H. Tadmor, II Kings , The Anchor Bible vol. 11 (1988) p. 230. . Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me . 32:26 . ? Does one rend his garment nowadays 3:6, 83b l. 38. ? Rebbi Yose, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, Rebbi Ḥisqiah, Rebbi Jeremiah in the name of Rebbi Joḥanan: When blasphemers proliferated, they stopped rending. Does one rend for substitute names today? Let us hear from the following: Rebbi Simeon ben Laqish was travelling on the highway. He met a Samaritan who was repeatedly blaspheming, and he was rending. He dismounted from the donkey and gave him a blow on his heart saying to him: Samaritan! Does your mother have garments to supply me with? [His word] This implies that one rends for substitute names and rends his garments at the present time.

הָעוֹבֵד עֲבוֹדָה זָרָה אֶחָד הָעוֹבֵד וְאֶחָד הַזּוֹבֵחַ וְאֶחָד הַמְקַטֵּר וְאֶחָד הַמְנַסֵּךְ וְאֶחָד הַמִּשְׁתַּחֲוֶה וְהַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ וְהָאוֹמֵר לוֹ אֵלִי אַתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמַּרְבִּיץ הַמַּרְחִיץ הַסָּךְ הַמַּלְבִּישׁ וְהַמַּנְעִיל עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס זוֹ הִיא עֲבוֹדָתוֹ: הָעוֹבֵד עֲבוֹדָה זָרָה כול׳. אַזְהָרָה לָעוֹבֵד עֲבוֹדָה זָרָה מְנַיִין. לֹא תָעָבְדֵם. כָּרֵת מְנַיִין. אֶתִ יְי הוּא מְגַדֵּף וְנִכְרְתָה. וְלֹא מְגַדְּף כָּתוּב. כְּאָדָם שֶׁהוּא אוֹמֵר לַחֲבֶירוֹ. גִּידַּפְתָּה אֶת כָּל הַקְּעָרָה וְלֹא שִׁיַירְתָּה בָהּ כְּלוּם. מָשָׁל רִבִּי שִׁמְעוֹן בֶּן לָעְזָר אוֹמֵר. לִשְׁנַיִם שֶׁהָיוּ יוֹשְׁבִין וּקְעָרָה שֶׁלְגְּרִיסִין בֵּינֵיהוֹן. פָּשַׁט אֶחָד אַת יָדָו וְגִידֵּף אֶת כָּל הַקְּעָרָה וְלֹא שִׁיֵיר בָהּ כְּלוּם. כָּךְ הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה אֵינוֹ מְשַׁיֵיר לְאַחֲרָיו מִצְוָה. עוֹנֶשׁ מְנַיִין. וְהוֹצֵאתָ הָאִישׁ הַהוּא אוֹ אֶת הָאִשָּׁה הַהִיא אֲשֶׁר עָשׂוּ אֶת הַדָּבָר הַזֶּה אֶל שְׁעָרֶיךָ וגו׳ עַד וּסְקַלְתֶּם אוֹתָם בָּאֲבָנִים וָמֵתוּ. לֹא תָעָבְדֵם. הָיִיתִי אוֹמֵר. עַד שֶׁיַּעֲבוֹד כָּל עֲבוֹדָה זָרָה שֶׁבָּעוֹלָם. תַּלְמוּד לוֹמַר לֹא תִשְׁתַּחֲוֶה לָהֶם. הִשְׁתַּחֲוָיָה בִּכְלָל הָיְתָה וְלָמָּה יָצָאת. לְהַקִּישׁ אֵלֶיהָ. אֶלָּא מַה הִשְׁתַּחֲוָיָה מְיוּחֶדֶת מַעֲשֶׂה יָחִיד וְחַיָיבִין עָלֶיהָ בִפְנֵי עַצְמָהּ. אַף אֲנִי אַרְבֶּה כָּל מַעֲשֶׂה וּמַעֲשֶׂה שֶׁיֵּשׁ בָּהּ חַיָיבִין עָלָיו בִּפְנֵי עַצְמוֹ. אַף עַל גַּב דְּרִבִּי שִׁמְעוֹן בֶּן לָעְזָר אָמַר. זִיבֵּחַ וְקִיטֵּר וְנִיסַּךְ בְּהֶעֱלֶם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. מוֹדֶה שֶׁאִם עָבְדָהּ בַּעֲבוֹדָתָהּ בַּעֲבוֹדַת הָגָּבוֹהַּ בַּעֲבוֹדַת הִשְׁתַּחֲוָיָה שֶׁהוּא חַיָיב עַל כַּל אַחַת וְאַחַת. כְּדָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא. וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים. אָמְרוּ לֵיהּ. מַטִּי תָּנָהּ לַקָּדָשִׁים. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. זִיבֵּחַ לָהּ טָלֶה בַעַל מוּם חַיָיב. מַאי כְדוֹן. כַּיי דָּמַר רִבִּי הִילָא. לֹא תַעֲשׂוּן כֵּן לַיי אֱלֹהֵיכֶם. כָּל לַיי אֱלֹהֵיכֶם לֹא תַעֲשׂוּן כֵּן. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָה. לֹא תָעָבְדֵם כְּלָל. לֹא תִשְׁתַּחֲוֶה לֶהֶם פְּרָט. כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר חָזַר וְכָלַל. כְּלָל וּפְרָט וּכְלָל אֵין בִּכְלָל אֶלָּא מַה שֶׁבִּפְרָט. רִבִּי בּוּן בַּר כָּהֲנָא בְעָא קוֹמֵי רִבִּי הִילָא. לֹא תַעֲשׂוּן כֵּן כְּלָל. זוֹבֵחַ לָאֱלֹהִים יָחֳרָם פְּרָט. בִּלְתִּי לַיי לְבַדּוֹ. חָזַר וָכָלַל. כְּלָל וּפְרָט וּכְלָל וְהַכֹּל בִּכְלָל. וְרִיבָה אֶת הַמְגַפֵּף וְהַמְנַשֵּׁק. אָמַר לֵיהּ. לְאֵי זֶה דָּבָר נֶאֶמְרָה הִשְׁתַּחֲוָיָה. לֹא לְלַמֵּד עַל עַצְמוֹ שֶׁהוּא מַעֲשֶׂה. הַמְגַפֵּף וְהַמִּשְׁתַּחֲוֶה שֶׁאֵינָן מַעֲשֶׂה. מְנַיִין לָאוֹמֵר לוֹ. אֵלִי אַתָּה. רַב אָבוּן בְּשֵׁם רַבָּנִין דְּתַמָּן. וַיִּשְׁתַּחֲווּ לוֹ וַיִּזְבְּחוּ לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל וגו׳. מֵעַתָּה אֵינוֹ מִתְחַיֵיב עַד שֶׁיִּזְבַּח וִיקַטֵּר וָיֹאמַר. אָמַר רִבִּי יוֹסֵי. לֹא בָא הַכָּתוּב לְהַזְכִּיר אֶלָּא גְּנָיָין שֶׁלְּיִשְׂרָאֵל. וַיִּשְׁתַּחֲווּ לוֹ לֹא לַגָּבוֹהַּ. וַיִּזְבְּחוּ לוֹ לֹא לַגָּבוֹהַּ. וַיֹּאמְרוּ לוֹ. לֹא לַגָּבוֹהַּ. מַאי כְדוֹן. נֶאֱמַר כָּאן אֲמִירָה וְנֶאֶמְרָה אֲמִירָה בַּמֵּסִית. מָה אֲמִירָה הָאֲמוּרָה בַמֵּסִית עָשָׂה בָהּ אֲמִירָה כְמַעֲשֶׂה. אַף אֲמִירָה הָאֲמוּרָה כָאן נַעֲשֶׂה בָהּ אֲמִירָה כְמַעֲשֶׂה. כָּתוּב וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ. אָמַר רִבִּי זְעוּרָה. לַשֶּׁמֶשׁ אֵין כָּתוּב כָּאן אֶלָּא וְלַשֶּׁמֶשׁ. אֵין כָּאן כְּלָל וּפְרָט אֶלָּא רִיבּוּיִים. הָתִיב רִבִּי אַבָּא בַּר זְמִינָא קוֹמֵי רִבִּי זְעוּרָה. וְהָא כָתוּב כֹּל אֲשֶׁר לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת וְכֹל אֲשֶׁר אֵין לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת. מֵעַתָּה אֵין כָּאן כְּלָל וּפְרָט אֶלָּא רִיבּוּיִים. אֶלָּא בְגִין דְּכָתַב וָי״ו. אָמַר רַב יוֹחָנָן בַּר מַרְיָיא. כָּל הֵן דַּאֲנָא מַשְׁכַּח וָי״ו אֲנָא מְחִיק לֵיהּ. אָמַר רִבִּי שְׁמוּאֵל בַּר אֶבוּדֵּמָא. הָיִיתִי אוֹמֵר. מַה שֶׁבַּיָּמִים יְהוּ אֲסוּרִין וּמַה שֶׁבַּגִּיגִּיּוֹת וְשֶׁבַּבֵיבָרִים יְהוּ מוּתָּרִין. תַּלְמוּד לוֹמַר וְכָל אֲשֶׁר בַּמָּיִם. רִיבָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָנִי בְשֵׁם רִבִּי הוֹשַׁעְיָה. הָאוֹמֵר לוֹ. אֵלִי אַתָּה. מַחֲלוֹקֶת רִבִּי וַחֲכָמִים. הִשְׁתַּחֲוֶה לָהּ מָהוּ. רִבִּי יוֹחָנָן אָמַר. דִּבְרֵי הַכֹּל מוֹדִין בִּכְפִיפַת קוֹמָה שֶׁהוּא חַיָיב. מַה בֵין הַמַּעֲלֶה וְהַמּוֹרִיד קוֹמָתוֹ מַה בֵין הַמַּעֲלֶה וְהַמּוֹרִיד שִׂפְתוֹתָיו. רִבִּי יוֹחָנָן אָמַר. כַּמַּחֲלוֹקֶת. וְרֵישׁ לָקִישׁ אָמַר. כַּמַּחֲלוֹקֶת. אָמַר רִבִּי זְעִירָא. קִרְיָיא מְסַיֵיעַ לְרֵישׁ לָקִישׁ. תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעוֹשֶׂה בִּשְׁגָגָה. אֵין לִי אֶלָּא דָבָר שֶׁהוּא מַעֲשֶׂה. הַמְגַדֵּף וְהַמִּשְׁתַּחֲוֶה שֶׁאֵינָן מַעֲשֶׂה מְנַיִין.

MISHNAH: The worshipper of strange worship whether he worships, or sacrifices, or burns incense, or makes a libation, or prostrates himself; also one who accepts it as a god and says to it: you are my god. But one who embraces, or kisses, or sweeps clean, or sprinkles water; one who washes, rubs with oil, clothes, or puts shoes on it, violates a prohibition. He who makes a vow in its name or keeps one in its name violates a prohibition. One who defecates in front of Baal Pe`or follows its worship. 5:14 , Job 6:10 ) פער فعر means “to open one’s mouth wide”, in rabbinic Hebrew it always means “to defecate”. Therefore Ba`al Pe`or is interpreted as a deity worshipped by defecating in front of it. The defecation then becomes a capital crime. . One who throws a stone at a statue of Mercury follows its worship. HALAKHAH: “The worshipper of strange worship,” etc. From where warning about strange worship? Do not worship them . 20:5 , Deut . 5:9 the Second Commandment. . Extirpation from where? He blasphemed the Eternal and will be extirpated . 15:30 . The verse describes any person who sins intentionally as a blasphemer. The verse decrees extirpation as punishment for any willful deed for which a sacrifice would be required if done inadvertently, in case it cannot be prosecuted in court for lack of witnesses. The traditional interpretation of the purification sacrifices prescribed in Num . 15:22–29 , which differ from those prescribed under similar headings in Lev . 4:1–5:14 , assigns the sacrifices prescribed in Num . exclusively to sins of idolatry; those of Lev . to the atonement of all other transgressions ( Sifry Num . 111–112). Therefore, the following verse 15:30 can also be interpreted as specifically referring to idolatry. . But is there not written “blasphemed”? As one would say to another, you scraped out the entire pot 7b , formulates גִּירַפְתָּ הַקְּעָרָה “you scratched out the pot” and Rashi comments: ד can be replaced by ר. and did not leave anything; a parable which Rebbi Simeon ben Eleazar formulated: Two people were sitting with a pot of porridge between them. One of them stretched out his hand, scraped out the entire pot, and did not leave anything in it. So both the blasphemer and the worshipper of strange worship do not leave any commandment as residue. From where the punishment? You shall lead out that man, or that woman, who did this deed to your gates , etc., up to and stone them with stones until they die . 17:5 . . Do not worship them . 20:5 , Deut . 5:9 the Second Commandment. . Should I say, not unless he worshipped every single strange worship in the world? The verse says, do not prostrate yourself before them . 20:5 , Deut . 5:9 the Second Commandment. . Prostration was included; why is it mentioned separately? To tie to it: Prostration is special in that it is the act of a single person and is punishable separately, so I am adding any single act that one is liable for separately. Even though Rebbi Simeon ben Eleazar said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action. As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits. . 17:7 . They said to him, turn and refer it to sacrifices. Rebbi Yasa in the name of Rebbi Joḥanan: If he sacrificed a defective lamb to it, he is guilty. 22:20 ). Nevertheless, if regular pagan worship does not include animal sacrifices but a Jew chooses to sacrifice a defective animal to that idol, he is guilty of idolatry. The Babli, Avodah zarah 51a , quotes R. Abbahu in the name of R. Johanan in the opposite sense. . From where this? As Rebbi Hila said, do not do such to the Eternal, your God . 12:4 . The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut . 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.” . Anything that you might do for the Eternal, your God, you may not do in this case. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: Do not worship them . 20:5 , Deut . 5:9 the Second Commandment. , a principle. Do not prostrate yourself before them . 20:5 , Deut . 5:9 the Second Commandment. , a detail. For you shall not prostrate yourself before another god . 34:14 . ; He again stated the principle. Principle, detail, and principle: is nothing covered but the detail, “principle, detail, principle has to be judged in light of the detail,” adding anything similar to detail. The passage supports the thesis of Menahem Cahana [קוים לתולדות התפתחותה ספר זיכרון ,של מידת כלל ופרט בתקופת התנאים לתרצה ליפשיץ, Jerusalem 2005, pp. 173–216] that only the list of hermeneutical rules is original but the detailed interpretation of the rules is Babylonian (following R. Aqiba), never accepted in the Yerushalmi. The latter does not differentiate between כְּלָל וּפְרָט,פְּרָט וּכְלָל,כְּלָל וּפְרָט וּכְלָל, and in all cases reduces the validity of the principle to the case of the detail. The question naturally deserves no answer since it is not כְּלָל וּפְרָט וּכְלָל but פְּרָט וּכְלָל וּכְלָל, which is not the subject of any hermeneutical rule. ? Rebbi Abun bar Cahana asked before Rebbi Hila: Do not do such . 12:4 . The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut . 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.” , a principle. One who sacrifices to gods shall be banned . 22:19 . , a detail. Only for the Eternal alone . 22:19 . , He again stated the principle. Principle, detail, and principle; is not everything included 1:7, Babli Nazir 35b ). ? Does it not add one who embraces and one who kisses. 32:8 , speaking of the Golden Calf. ? He told him, why is prostrating mentioned? Not to infer from it that it is an action? He who embraces and he who (prostrates himself) do not exemplify actions. From where about him who says, “you are my god”? Rav Abun in the name of the rabbis there. 32:8 , speaking of the Golden Calf. : They prostrated themselves before it, and sacrificed to it, and said, these are your gods, Israel . Then he should not be guilty unless he sacrifice, burn incense, and declare. Rebbi Yose said, the verse is written only for the disgrace of Israel. They prostrated themselves before it , not before Heaven. And sacrificed to it , not to Heaven. And said , not to Heaven. What about this? Saying is mentioned here and saying is said about one who leads astray. 13:11 , cf. Mishnah 16. . Since for saying mentioned about one who leads astray, saying is equated with acting, also for the saying mentioned here, we have to equate saying with acting. It is written. 17:3 . If not for R. Zeˋira’s interpretation, one would translate or to the sun, or to the moon . : He went and worshipped other powers and prostrated himself before them, and to the sun, and to the moon . Rebbi Zeˋira said, it is not said to the sun but and to the sun . That is not principle and detail but addition, even R. Ismael will agree that the verse adds the worship of celestial bodies as bodies, rather than deities, to the definition of pagan worship. . Rebbi Abba bar Zemina objected before Rebbi Ze`ura; is it not written any which have fins and scales, and any which do not have fins and scales . 11:9 : This you may eat from anything which is in the water: Any with fin and scale in the water , in seas and rivers, those you may eat . On the face of it, the verse declares a principle of what may be eaten from the water, followed by a detail, from lakes (standing water) and rivers (flowing water). ? Then this is not principle and detail but additions since there is written and , even those needed by the rules of grammar, as additions. This may be R. Aqiba’s approach; it certainly is unacceptable for R. Ismael’s hermeneutical rules. Babli Ḥulin 66b . ? Rebbi Joḥanan bar Marius said, anywhere I am encountering and , I am deleting it. Rebbi Samuel ben Eudaimon said, I would have said that anything in the oceans is forbidden, what is in barrels and vivaria “game, fish preserve”. should be permitted. The verse says, and anything which lives in water , an addition. 11:9–10 , Deut . 14:9 one reads מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם, the partitive mem indicating that not everything living in the water can be eaten, but not referring to the varieties of water. . Rebbi Samuel bar Naḥmani in the name of Rebbi Hoshaia: If one says to it, you are my god, there is disagreement between Rebbi and the Sages. If he (prostrated himself), what is the rule? Rebbi Joḥanan said, everybody agrees that if he lowered his body, he is guilty. What is the difference between raising and lowering his body, and raising and lowering his lips? Rebbi Joḥanan said, following disagreement. Rebbi Simeon ben Laqish said, following the distinction. Rebbi Zeˋira said, a verse supports Rebbi Simeon ben Laqish: One rule should be for you, for the one acting in error . 15:29 ; the reference to idolatrous acts is explained in Note 248 . . This only refers to what represents an action. The one who embraces (and who prostrates himself), which are not action, from where?

הַנּוֹתֵן מִזַּרְעוֹ לַמּוֹלֶךְ אֵינוֹ חַיָיב עַד שֶׁיִּמְסוֹר לַמּוֹלֶךְ וְיַעֲבִיר בָּאֵשׁ. מָסַר לַמּוֹלֶךְ וְלֹא הֶעֱבִיר בָּאֵשׁ. הֶעֱבִיר בָּאֵשׁ וְלֹא מָסַר לַמּוֹלֶךְ אֵינוֹ חַיָיב עַד שֶׁיִּמְסוֹר לַמּוֹלֶךְ וְיַעֲבִיר בָּאֵשׁ. בַּעַל אוֹב זֶה פִיתוֹם וְהַמְדַבֵּר מִשֶּׁחְיוֹ וְיִדְּעוֹנִי זֶה הַמְדַבֵּר בְּפִיו. הֲרֵי אֵלּוּ בִסְקִילָה וְהַנִּשְׁאָל בָּהֶן בְּאַזְהָרָה: הַנּוֹתֵן מִזַּרְעוֹ לַמּוֹלֶךְ. אַזְהָרָה לַנּוֹתֵן מִזַּרְעוֹ לַמּוֹלֶךְ מְנַיִין. וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֶךְ. כָּרֵת מְנַיִין. כִּי מִזַּרְעוֹ נָתַן לַמּוֹלֶךְ וְנִכְרְתָה. עוֹנֶשׁ מְנַיִין. אִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן הַגֵּר הַגָּר בְּיִשְׂרָאֵל אֲשֶׁר יִתֵּן מִּזַּרְעוֹ לַמּוֹלֶךְ מוֹת יוּמָת עַם הָאָרֶץ יִרְגְּמוּהוּ בָאָבֶן. וּמִזַּרְעֲךָ לֹא תִתֵּן. יָכוֹל אֲפִילוּ מָסַר וְלֹא הֶעֱבִיר יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר. יָכוֹל אֲפִילוּ מָסַר וְהֶעֱבִיר שֶׁלֹּא לַמּוֹלֶךְ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֶךְ. יָכוֹל אֲפִילוּ מָסַר וְהֶעֱבִיר לַמּוֹלֶךְ שֶׁלֹּא בָאֵשׁ יְהֵא חַיָיב. תַּלְמוּד לוֹמַר לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ. עֲבָרָה עֲבָרָה לִגְזֵירָה שָׁוָה. מָה הָעֲבָרָה שֶׁנֶאֶמְרָה לְהַלָּן בָּאֵשׁ אַף כָּאן בָּאֵשׁ. נִמְצֵאתָה אוֹמֵר. לְעוֹלָם אֵינוֹ חַיָיב עַד שֶׁיִּמְסוֹר וְיַעֲבִיר בָּאֵשׁ לַמּוֹלֶךְ. רִבִּי נָסָה בְשֵׁם רִבִּי לָעְזָר. לְעוֹלָם אֵינוֹ מִתְחַיֵיב עַד שֶׁיִּמְסְרֶנּוּ לַכּוֹמָרִים וְיַטִּלֶינּוּ וְיַעֲבִירֶנּוּ. הֶעֱבִירוֹ כְדַרְכּוֹ מָהוּ. תַּנֵּי. הָיָה מוֹשְׁכוֹ וּמַעֲבִירוֹ. תַּנֵּי. הֶעֱבִירוֹ בְרַגְלוֹ פָטוּר. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן מְחַיֵיב. אֶחָד הַמּוֹלֶךְ וְאֶחָד שְׁאָר עֲבוֹדָה זָרָה. רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. אֵינוֹ חַיָיב אֶלָּא לַמּוֹלֶךְ בִּלְבַד. אֵינוֹ חַיָיב אֶלָּא עַל יוֹצְאֵי יְרֵיכוֹ. אָמַר רִבִּי יוֹחָנָן. טַעֲמָא דְרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן מֵהָכָא. לֹא יִמָּצֵא בְךָ בְּגוּפְךָ לֹא יִמָּצֵא מַעֲבִיר. וְהִכְרַתִּי אוֹתוֹ מִקֶּרֶב עַמּוֹ. לְרַבּוֹת שְׁאָר עֲבוֹדָה זָרָה בְהִיכָּרֵת. עוֹנֶשׁ מְנַיִין. מִזַּרְעוֹ נָתַן לַמּוֹלֶךְ מוֹת יוּמָת. והוּא שֶׁהֶעֱבִיר עַצְמוֹ. לֹא בְרַגְלוֹ הוּא עוֹבֵר. מִפְּנֵי שֶׁהֶעֱבִיר אֶת עַצְמוֹ. אֲבָל אִם הָיָה מוֹשֵׁךְ בּוֹ וּמַעֲבִירוֹ חַיָיב. מָה הִיא דְאָמַר רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן. הֶעֱבִירוֹ בְרַגְלוֹ פָטוּר. בְּהוּא דְאֲעַבְרֵיהּ מִזְקָר. רִבִּי בּוּן בַּר חִיָיה בְּעָא קוֹמֵי רִבִּי זְעִירָא. מְסַר וְלֹא הֶעֱבִיר תַּפְלוּגְתָא דְּחִזְקִיָּה וְדְּרִבִּי יוֹחָנָן. דְאִיתְפָּלְּגוֹן. טָבַח וְלֹא מָכַר. חִזְקִיָּה אָמַר חַיָיב. וְרִבִּי יוֹחָנָן אָמַר פָּטוּר. רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. רְאֵה לָשׁוֹן שֶׁלִּימַּדְתָּךְ הַתּוֹרָה. מוֹלֶךְ. כָּל שֶׁתַּמְלִיכֵהוּ עָלֶיךָ. אֲפִילוּ קִיסֵּם אֲפִילוּ צְרוֹר. וְהִכְרַתִּי אוֹתוֹ מִקֶּרֶב עַמּוֹ. לְרַבּוֹת שְׁאָר עֲבוֹדָה זָרָה בְּהִיכָּרֵת. רִבִּי נָסָה בְשֵׁם רִבִּי לָעְזָר. לְרַבּוֹת שְׁאָר עֲבוֹדָה זָרָה לְבָנִים וּלְבָנוֹת. דְּתַנֵּי. אֶחָד הַמּוֹלֶךְ וְאֶחָד שְׁאָר עֲבוֹדָה זָרָה. בֵּין שֶׁעָבְדָהּ בְּבָנִים וּבְבָנוֹת בֵּין שֶׁעָבְדָהּ בְּאָבוֹת וּבְאִמָּהוֹת. חַיָיב. אָמַר רִבִּי זְעִירָה. בְּשֶׁאֵין עֲבוֹדָתָהּ לָכֵן. אֲבָל אִם הָיְתָה עֲבוֹדָתָהּ לָכֵן פָּטוּר. אָמַר רִבִּי הִילָא. אֲפִילוּ עֲבוֹדָתָהּ לָכֵן חַיָיב שְׁתַּיִם. מַתְנִיתָא מְסַיְיעָא לְרִבִּי הִילָא. מוֹלֶךְ בִּכְלַל עוֹבְדֵי עֲבוֹדָה זָרָה הָיָה וְיָצָא לִידוֹן לְהָקֵל עָלָיו שֶׁלֹּא יְהֵא חַיָיב אֶלָּא עַל יוֹצְאֵי יְרֵיכוֹ. אָמַר רִבִּי תַנְחוּם בַּר יִרְמְיָה. אַתְיָיא דְּרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן כְּשִׁיטַּת רִבִּי שִׁמְעוֹן אָבִיו. כְּמָה דְרִבִּי שִׁמְעוֹן אָמַר. מוֹלֶךְ בִּכְלַל עוֹבְדֵי עֲבוֹדָה זָרָה הָיָה. יָצָא לִידוֹן לְהָקֵל עָלָיו שֶׁלֹּא יְהֵא חַיָיב אֶלָּא עַל יוֹצְאֵי יְרֵיכוֹ. כֵּן רִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אָמַר. בִּכְלַל עוֹבְדֵי עֲבוֹדָה זָרָה הָיָה. יָצָא לִידוֹן לְהָקֵל עָלָיו שֶׁלֹּא יְהֵא חַיָיב אֶלָּא עַל יוֹצְאֵי יְרֵיכוֹ. אָמַר רִבִּי תַנְחוּם בַּר יוּדָן. אַף עַל גַּב דְּרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אָמַר. זִיבֵּחַ וְקִיטֵּר נִיסַּךְ בְּהֶעֱלֶם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. מוֹדֶה שֶׁאִם עָבְדָהּ בַּעֲבוֹדָתָהּ כַּעֲבוֹדַת הָגָּבוֹהַּ בַּעֲבוֹדַת הִשְׁתַּחֲוָיָה שֶׁהוּא חַיָיב עַל כַּל אַחַת וְאַחַת. מְנַיִין שֶׁאִם עָבְדָהּ בַּעֲבוֹדָתָהּ בַּעֲבוֹדַת גָּבוֹהַּ בַּעֲבוֹדַת הִשְׁתַּחֲוָיָה שֶׁהוּא חַיָיב עַל כַּל אַחַת וְאַחַת. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָה. וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים. אָמְרוּ לֵיהּ. מַטִּיתְּנָהּ לַקֳּדָשִׁים. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. זִיבֵּחַ לָהּ טָלֶה אֶחָד בַעַל מוּם חַיָיב. מַאי כְדוֹן. כִּדְאָמַר רִבִּי הִילָא. לֹא תַעֲשׂוּן כֵּן לַיי אֱלֹהֵיכֶם. כָּלַּיי אֱלֹהֵיכֶם לֹא תַעֲשׂוּן כֵּן. אָמַר רִבִּי פִינְחָס קוֹמֵי רִבִּי יוֹסֵה בְשֵׁם רָב חִסְדָּא. הָיְתָה עֲבוֹדָתָהּ בַּבָּנִים וּבַבָּנוֹת וְעָבְדָהּ בָּאָבוֹת וּבָאִמָּהוֹת חַיָיב שְׁתַּיִם. וַהֲוָה רִבִּי זְעוּרָה חֲדִי בָהּ. סְבַר מֵימַר. בְּשִׁיטַּת רִבִּי הִילָא רָבֵּיהּ אִיתְאֲמָרַת. וְעַל דְּרִבִּי לָעְזָר בֵּירִבִּי שִׁמְעוֹן אִיתְאֲמָרַת. אֲמַר לֵיהּ. וּמַה בְיָדָךְ. וְעַל דְּרַבָּנִין אִיתְאֲמָרַת. אֲמַר לֵיהּ. וּלְהָדָא צוֹרְכָת. אַזְהָרָה לְבַעַל אוֹב מְנַיִין. אַל תַּפְנוּ אֶל הָאוֹבוֹת. כָּרֵת מְנַיִין. וְהַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל הָאוֹבוֹת וְאֶל הַיִּדְּעוֹנִים וגו׳. עוֹנֶשׁ מְנַיִין. וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעוֹנִי מוֹת יוּמָתוּ. וְלָמָּה לֹא תַנִּינָן יִדְּעוֹנִי בִּכְרִיתוּת. רִבִּי חִזְקִיָּה בְשֵׁם רֵישׁ לָקִישׁ. מִפְּנֵי שֶׁנִּכְלְלוּ כוּלָּם בְּלָאו אֶחָד אַל תִּפְנוּ אֶל הָאוֹבוֹת וגו׳. רִבִּי יָסָא בְשֵׁם רֵישׁ לָקִישׁ. שֶׁהוּא בְלֹא תַעֲשֶׂה שֶׁהוּא בָא מִכֹּחַ עֵשֵׂה. אָמַר רִבִּי זְעוּרָה קוֹמֵי רִבִּי יָסָא. הָכֵן לָא אֲתַא מַתְנֵי בַר נַשׁ מַתְנֵי יִדְּעוֹנִי בְּכְרִיתוּת אֶלָּא אַתְּ. אֲמַר לֵיהּ. כְּמַה דְאִישְׁתָּעֵי קִרְיָיא אִישְׁתָּעַיַית מַתְנִיתָה. אוֹב אוּ יִדְּעוֹנִי. אוֹ זֶה פִיתוֹם הַמְדַבֵּר מִשֶּׁיחְיוֹ. וְיִדְּעוֹנִי זֶה הַמְדַבֵּר בְּפִיו. הֲרֵי אֵילּוּ בִסְקִילָה וְהַנִּשְׁאָל בָּהֶן בְּאַזְהָרָה. וְדוֹרֵשׁ אֶל הַמֵּתִים. אִית תַּנָּיֵי תַנֵּי. זֶה הַנִּשְׁאַל בַּגּוּלְגּוֹלֶת. אִית תַּנָּיֵי תַנֵּי. זֶה הַנִּשְׁאַל בִּזְכוּרוֹ. מַה בֵין הַנִּשְׁאַל בַּגּוּלְגּוֹלֶת לַמַּעֲלֶה בִזְכוּרוֹ. שֶׁהַנִּשְׁאַל בַּגּוּלְגּוֹלֶת עוֹלֶה כְדַרְכּוֹ וְעוֹלֶה בַשַּׁבָּת וְהַהֶדְיוֹט מַעֲלֶה אֶת הַמֶּלֶךְ. וְהַמַּעֲלֶה בִזְכוּרוֹ אֵינוֹ עוֹלֶה כְדַרְכּוֹ וְאֵינוֹ עוֹלֶה בַשַּׁבָּת וְאֵין הַהֶדְיוֹט מַעֲלֶה אֶת הַמֶּלֶךְ. אָמַר רִבִּי הוּנָא. קִרְיָיא מְסַיֵיעַ לְמָאן דְּאָמַר. אוֹב זֶה הַמַּעֲלֶה בִזְכוּרוֹן. מַה טַעֲמָא. קָסֳמִי נָא לִי בָּאוֹב וְהַעֲלִי נָא לִי אֵת אֲשֶׁר אוֹמַר אֵלָיִיךָ. מַה אַתְּ שְׁמַע מִינָּהּ. אָמַר רִבִּי מָנָא. מִיכָּן דַּהֲוָת יָדְעָה מִילִּין מִילִּין סַגִּין. מַאי כְדוֹן. וְהָיָה כְּאוֹב מֵאֶרֶץ קוֹלֵךְ. מִילֵּיהוֹן דְּרַבָּנִין מְסַיְיעָן לְרִבִּי יָסָא. דְּאָמַר רִבִּי יָסָא בְשֵׁם רַבָּנִין. מִפְּנֵי שֶׁהֵן מַקְטִירִין לַשֵּׁדִים. רִבִּי הִילָא בְשֵׁם רִבִּי יָסָא. מִפְּנֵי שֶׁנִּכְלְלוּ כוּלָּן עַל יְדֵי מַעֲשֶׂה.

MISHNAH: One who gives any of his descendants to the Moloch is only guilty if he delivers him to the Moloch and makes him pass through fire. If he delivered him to the Moloch but did not make him pass through fire, or made him pass though fire but did not deliver him to the Moloch, is only guilty if he delivers him to the Moloch and makes him pass through fire. The necromancer is the Πύθων and one who speaks from his armpit. The medium. 20:27 . The necromancer is the person who raises the spirits of the dead; cf. 1S . 28 . The medium is one who incorporates a spirit which predicts the future, speaking from the medium’s body, not his mouth. speaks through his mouth. These are stoned but one who consults them is forewarned.. 19:31 , Deut . 18:10–11 ), no punishment is spelled out in the biblical text. HALAKHAH: “One who gives any of his descendants to the Moloch.” From where a warning not to give any of his descendants to the Moloch? Do not give any of your descendants to the Moloch . 18:21 . . Extirpation from where? For he gave one of his descendants to the Moloch . 20:3 and shall be extirpated . 20:5 . It should read: I shall extirpate him . . Punishment from where? Each one of the Children of Israel, or of the sojourner in Israel, who would give any of his descendants to the Moloch shall be made to die; the people of the Land shall smash him with stones . 20:2 . . Do not give any of your descendants , I could think that he was guilty if he handed over but did not make him pass; the verse says: Do not give any of your descendants to pass through . I could think that he was guilty if he handed over and made him pass through but not for the Moloch; the verse says: Do not give any of your descendants to pass through for the Moloch. I could think that he was guilty if he handed over and made him pass through for the Moloch but without fire; the verse says: among you, nobody should be found to make his son or his daughter pass through fire . 18:10 . In the Moloch paragraphs in Lev ., the nature of “passing through” is never spelled out; by the doctrine of invariability of lexemes it is only made definite in this quote. Sifra Qedošim Parašah 10(3 ). . Passing through, passing through as an equal cut. Since “passing through” mentioned there is through fire, so “passing through” mentioned here also is through fire. You have to say that he is not guilty unless he handed over and made him pass through fire for the Moloch. Rebbi Nasa in the name of Rebbi Eleazar: He is guilty only if he hand him over to the priests, takes him, and makes him pass. What if he lets him walk normally? It was stated: one was drawing him and made him pass through. It was stated: if he made him walk through on his feet he is not prosecutable. Rebbi Eleazar ben Rebbi Simeon declares him guilty. Whether for the Moloch or for any other foreign worship; Rebbi Eleazar ben Rebbi Simeon says, he is guilty only for the Moloch, he is guilty only for his descendants. Rebbi Joḥanan said, Rebbi Eleazar ben Rebbi Simeon’s reason is from here: It shall not be found in you . 18:10 is read as in you ; this is interpreted to describe one’s bodily issue, the children. , from your body you should not be found making pass through. I shall extirpate him … from among his people . 20:5 . . To include all other foreign worship for extirpation. 20:1–5 extirpation is mentioned twice, in vv. 3 and 5. One refers to Moloch worship; the other then must refer to any other worship using fire. Sifra Qedošim Parašah 10(15 ). . From where punishment? Of his descendants he gave to the Moloch . 20:3 , death he shall be made to die . 20:2 . , if he made him pass through himself. Does he not pass through on his feet? Because he made him pass through himself, but if he was drawing him and made him pass through, he is guilty. What does Rebbi Eleazar ben Rebbi Simeon mean, if he made him walk through on his feet he is not prosecutable? He has to make him pass through jumping. Rebbi Abun bar Ḥiyya asked before Rebbi Zeˋira: If he handed over but did not make to pass through, is that the disagreement between Ḥizqiah and Rebbi Joḥanan? Fore they disagreed: If he slaughtered but did not sell, Ḥizqiah said he is liable, but Rebbi Joḥanan said, he is not liable and sells stolen animals is liable to fourfold or fivefold restitution (Ex. 21 :37). The question arises whether stealing and slaughtering an animal which cannot be sold, e. g., one dedicated as a sacrifice but still in its owner's hand, triggers liability for quadruple or only double restitution. The problem is not mentioned elsewhere; a related one is in Ševuot 8:8. The comparison of civil and criminal law is unfounded; the question merits no answer. . Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: Look at the expression which the Torah taught you, Moloch ; anything that you make king over yourself, even a chip of wood, even a pebble of “Moloch” means “to rule”. . I shall extirpate him from amidst his people , to include all other foreign worship in extirpation. 20:1–5 extirpation is mentioned twice, in vv. 3 and 5. One refers to Moloch worship; the other then must refer to any other worship using fire. Sifra Qedošim Parašah 10(15 ). . Rebbi Nasa in the name of Rebbi Eleazar: to include all other foreign worship relating to sons and daughters, as it was stated: He is guilty whether for the Moloch or any other foreign worship, whether he worshipped them with sons and daughters, or worshipped them with fathers and mothers. Rebbi Zeˋira said: if its worship did not prescribe this; but if its worship did prescribe it, he is free from prosecution. Rebbi Hila said, even if its worship did prescribe it, he is twice guilty. A baraita supports Rebbi Hila: The Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants must be attributed to R. Simeon. . Rebbi Tanḥum bar Jeremiah said, it follows that Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon. Just as Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants, so Rebbi Eleazar ben Rebbi Simeon said, the Moloch was included in all other foreign worships; it is mentioned separately to be lenient in this regard that he be guilty only for his descendants. 18:10 is read as in you ; this is interpreted to describe one’s bodily issue, the children. . Rebbi Tanḥum ben Yudan said, even though Rebbi Eleazar ben Rebbi Simeon said, if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical to the worship of Heaven like prostrating, he is liable for each single action. From where that if one sacrificed, and burned incense, and poured a libation in one forgetting he is liable only for one; he agrees that if one worshipped it in its proper worship which is identical with the worship of Heaven like prostrating, he is liable for each single action? As Rebbi Samuel said in the name of Rebbi Zeˋira: They should not continue to offer their sacrifices to spirits . 17:7 . . They said to him, turn and refer it to sacrifices. Rebbi Yasa in the name of Rebbi Joḥanan: If he sacrificed a defective lamb to it, he is guilty. 22:20 ). Nevertheless, if regular pagan worship does not include animal sacrifices but a Jew chooses to sacrifice a defective animal to that idol, he is guilty of idolatry. The Babli, Avodah zarah 51a , quotes R. Abbahu in the name of R. Johanan in the opposite sense. . From where this? As Rebbi Hila said, do not do such to the the Eternal, your God . 12:4 . The paragraph deals with the destruction of places of pagan worship. It is interpreted to mean that anything similar to Temple worship, even if executed in an unacceptable way, is forbidden as pagan worship. Sifry Deut . 81 follows the Yerushalmi: “Anything which cannot be sacrificed in the Temple but somebody sacrificed it as foreign worship, if its kind might be sacrificed to God he is guilty; otherwise he cannot be prosecuted.” . Anything that be for the Eternal, your God, you may not do. Rebbi Phineas said before Rebbi Yose in the name of Rav Ḥisda: If its worship prescribed sons or daughters but he worshipped it with fathers or mothers, he is twice guilty. Rebbi Zeˋira enjoyed this; he thought that this was said following his teacher’s Rebbi Hila’s system and referred to Rebbi Eleazar ben Rebbi Simeon. He told him, what do you have in your hand? It referred to the rabbis! He answered, did you need it for this? From where the warning about the necromancer? Do not turn to the necromancers . 19:31 . Here starts the discussion of the second part of the Mishnah. . From where extirpation? A person who would turn to necromancers and mediums . 20:6 . , etc. Punishment from where? A man or woman, impersonating a necromancer or a medium, shall be put to death . 20:27 . . Why is the medium not mentioned in Keritut 1:1 mentions only the necromancer, not the medium. ? Rebbi Ḥizqiah in the name of Rebbi Simeon ben Laqish: Because they are taken together in one prohibition, do not turn to the necromancers pentateuchal verses mentioning אוֹב it is paired with יִדְּעוֹנִי (the verses quoted plus Deut . 18:11 ). Babli 65b . , etc. Rebbi Yasa in the name of Rebbi Simeon ben Laqish: Because it is a prohibition implied by a positive commandment_1:1 separately from the necromancer. . Rebbi Zeˋira said before Rebbi Yasa: No person except you thought of stating the medium in this way in Keritut . He told him, because as the verse formulated it so the Mishnah formulates it, a necromancer or a medium pentateuchal verses mentioning אוֹב it is paired with יִדְּעוֹנִי (the verses quoted plus Deut . 18:11 ). Babli 65b . . “The necromancer is the πύθων and one who speaks from his armpit. The medium. 20:27 . The necromancer is the person who raises the spirits of the dead; cf. 1S . 28 . The medium is one who incorporates a spirit which predicts the future, speaking from the medium’s body, not his mouth. speaks through his mouth. These are stoned but one who consults them is forewarned. 19:31 , Deut . 18:10–11 ), no punishment is spelled out in the biblical text. . And one who asks the dead . 18:11 . No criminal sanction is spelled out for this. . explains the term “necromancer”. Some Tannaïm state: this is one who interrogates a skull. Some Tannaïm state: this is one who interrogates his masculinity. What is the difference between one interrogated by his skull or one raised by his masculinity? The one interrogated by his skull rises normally, rises on the Sabbath, and a commoner can raise a king. But one raised by his masculinity does not rise normally, does not rise on the Sabbath, and a commoner cannot raise a king. Rebbi Huna said, a verse supports him who said, the necromancer is the one who raises by his masculinity. What is the reason? Please apply necromancer’s magic and raise for me whom I shall tell you .28:8. . What do you understand from here? Rebbi Mana said, it implies that she was competent in many ways. What about it? Your voice will be from the earth like that of a necromancer . 29:4 . . The words of the rabbis support Rebbi Yasa, as Rebbi Yasa said in the rabbis’ name: Because they burn incense to spirits., burning incense to spirits. But a medium who is totally passive does not qualify. . Rebbi Hila in the name of Rebbi Yasa: Because they all were included by actions 1:1 involve some action. .

הַמְחַלֵּל אֶת הַשַּׁבָּת בְּדָבָר שֶׁחַיָיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. וְהַמְקַלֵּל אָבִיו וְאִמּוֹ אֵינוֹ חַיָיב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי רַבִּי מֵאִיר מְחַיֵיב וַחֲכָמִים פּוֹטְרִין: הַבָּא עַל נַעֲרָה הַמְאוֹרָסָה אֵינוֹ חַיָיב עַד שֶׁתְּהֵא נַעֲרָה בְתוּלָה מְאוֹרָסָה בְּבֵית אָבִיהָ. בָּאוּ עָלֶיהָ שְׁנַיִם הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁנִי בְּחֶנֶק: הַמְחַלֵּל אֶת הַשַּׁבָּת כול׳. אַזְהָרָה לַמְחַלֵּל מְנַיִין. לֹא תַעֲשֶׂה כָל מְלָאכָה. כָּרֵת מְנַיִין. כִּי כָּל הָעוֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה. עוֹנֶשׁ מְנַיִין. מְחַלְלֶיהָ מוֹת יוּמָת. וְנִיתְנֵי שְׁלֹשִׁים וְשֶׁבַע כָּרִיתוֹת בַּתּוֹרָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שֶׁאִם עָשָׂה כוּלָּן בִּזְדוֹן שַׁבָּת וּבִזְדּוֹן מְלָאכָה שֶׁהוּא חַיָיב עַל כָּל אַחַת וְאַחַת. אַזְהָרָה לַמְקַלֵּל אָבִיו וְאִמּוֹ מְנַיִין. אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. עוֹנֶשׁ וְכָרֵת מְנַיִין. וּמְקַלֵּל אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְאוֹמֵר כִּי כָּל אֲשֶׁר יַעֲשֶׂה מִכֹּל הַתּוֹעֵבוֹת הָאֵלֶּה וְנִכְרְתוּ. הַבָּא עַל נַעֲרָה הַמְאוֹרָסָה. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי חִיָיה בְשֵׁם רִבִּי לָעְזָר. דְּרִבִּי מֵאִיר הִיא. בְּרַם לָרַבָּנִין אֲפִילוּ קְטַנָּה. מַה טַעֲמָא דְּרִבִּי מֵאִיר. נַעַר חָסֵר אָמוּר בַּפָּרָשָׁה. מַה מְקַיְימִין רַבָּנִן נַעַר. רִבִּי אַבָּהוּ בְשֵׁם רֵישׁ לָקִישׁ. נַעֲרָה אַחַת שְׁלֵימָה אֲמוּרָה בַפָּרָשָׁה וְלִימְּדָה עַל כָּל הַפָּרָשָׁה כוּלָּהּ שֶׁהִיא גְדוֹלָה. מְתִיב רִבִּי מֵאִיר לָרַבָּנִין. הֲרֵי הַמּוֹצִיא שֵׁם רַע הֲרֵי אֵין כָּתוּב בּוֹ אֶלָּא נַעַר וְהִיא גְדוֹלָה. שֶׁאֵין קְטַנָּה נִסְקֶלֶת. מָה עַבְדִּין לָהּ רַבָּנִין. אָמַר רִבִּי אָבִין. תִּיפְתָּר שֶׁבָּא עָלֶיהָ דֶּרֶךְ זִכְרוּת. רִבִּי יַעֲקֹב בַּר אַבָּא בְּעָא קוֹמֵי רַב. הַבָּא עַל הַקְּטַנָּה מָהוּ. אָמַר לֵיהּ. בִּסְקִילָה. הַבָּא עַל הַבּוֹגֶרֶת מָהוּ. אָמַר לֵיהּ. אֲנִי אֶקְרָא נַעֲרָה וְלֹא בוֹגֶרֶת. וּקְרָא נַעֲרָה וְלֹא קְטַנָּה. וְלֵית אַתְּ מוֹדֶה לִי שֶׁהִיא בִקְנָס. אָמַר לֵיהּ. תַּחַת אֲשֶׁר עִינָּהּ. לְרַבּוֹת אֶת הַקְטַנָּה לִקְנָס. וּקְרָא תַּחַת אֲשֶׁר עִינָּהּ. לְרַבּוֹת אֶת הַבּוֹגֶרֶת בִּקְנָס. אָמַר רַב. אַף עַל גַּב דְּנִצְחִי רִבִּי יַעֲקֹב בַּר אַבָּא בְדִינָא הֲלָכָה הַבָּא עַל הַקְּטַנָּה בִּסְקִילָה וְהִיא פְטוּרָה. רִבִּי אָבוּן בְּשֵׁם רִבִּי שְׁמוּאֵל. וְלָמָּה לֹא פָתַר לֵיהּ מִן הָדָא. וּמֵת הָאִישׁ אֲשֶׁר שָׁכַב עִמָּהּ לְבַדּוֹ. וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאֵין לַנַּעֲרָה חֵט מָוֶת. וּמַה תַלְמוּד לוֹמַר וְלַנַּעֲר לֹא תַעֲשֶׂה דָבָר אֵין לַנַּעֲרָה חֵטְא מָוֶת. אֶלָּא מִיכָּן הַבָּא עַל הַקְּטַנָּה בִּסְקִילָה וְהִיא פְטוּרָה.

MISHNAH: One who desecrates the Sabbath. 15:36 . by something which if performed intentionally makes him liable to extirpation, or to a purification sacrifice if in error. But he who curses father or mother. 20:9 . is guilty only of he cursed them by the Name. If he cursed them by a substitute name, Rebbi Meïr declares him guilty but the Sages free him from prosecution. One who has sexual relations with a preliminarily married adolescent is only liable if she was an adolescent, a virgin, and preliminarily married, in her father’s house. If two [men] had relations with her, the first one is stoned, the second is subject to strangling. HALAKHAH: “One who desecrates the Sabbath,” etc. From where warning for the desecrator? Do not perform any work . 20:10 . . From where extirpation? For any who would perform work on it would be extirpated . 31:14 . . From where punishment? Its desecrator shall be made to die the death . Should we not state 37 kinds of extirpation in the Torah1:1 74 kinds of extirpation should be mentioned since, as R. Yose ben Abun explains, each one of the 39 categories of work forbidden on the Sabbath defines its own obligation for a purification sacrifice if the person was aware that it was Sabbath and that he was performing this kind of work, and only had forgotten that it was forbidden. Then a single person could be obligated for up to 39 sacrifices for desecrating a single Sabbath. But if he simply had forgotten that it was Sabbath, a single sacrifice is due and this is what is counted in Keritut . ? Rebbi Yose ben Rebbi Abun said, because if he performs all of them, intentionally on the Sabbath and intentionally for the work, he is liable for each one singly. From where a warning for the one who curses father or mother? Everybody has to fear his mother and father . 19:3 . . From where punishment and extirpation? And he who curses his father or mother shall be made to die the death . 21:17 . . And it says, for anybody who would commit any of these abominations will be extirpated 3:9 , explained there with a list of readings in Notes 126–135 . The parallel in the Babli is 66b . . 18:29 . . 3:9 , explained there with a list of readings in Notes 126–135 . The parallel in the Babli is 66b . “One who has sexual relations with a preliminarily married maiden.” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: This is Rebbi Meïr’s. But for the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “ Lad ” is written defectively in the paragraph. How do the rabbis explain “ a lad ”? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written a young woman ; this teaches that in the entire paragraph she is an adult. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, a lad is written and she is an adult since a minor is not stoned? What do the rabbis do with this? Rebbi Abin said, explain it that he came to her as a male. Rebbi Jacob bar Abba asked before Rav: What is the law of him who comes to a minor? He said to him, by stoning. What is the law of him who comes to an adult? He said to him, I am reading an adolescent , not an adult. Read an adolescent , not a minor! Do you not agree with me that she has the right to a fine? He answered, because he mistreated her , that includes a minor for a fine. Read because he mistreated her , that includes an adult for a fine! Rav said, even though Rebbi Jacob bar Abba won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abun in the name of (Rebbi) and the Babli that the speaker is Samuel, Rav’s contemporary, and not the later Galilean R. Samuel. Sifry Deut 243 disagrees with Samuels’ argument. Samuel. Why? He understood it from the following: The man who had lain with her alone shall die . Do we not know that the girl has not committed a capital crime? Why does the verse say, do not do anything to the girl; the girl has not committed a capital crime ? That includes him who has sexual relations with a [preliminarily married] underage girl; he is stoned and she is free.

הַמֵּסִית זֶה הֶדְיוֹט הַמֵּסִית אֶת הַהֶדְיוֹט. אָמַר לוֹ יֵשׁ יִרְאָה בְּמָקוֹם פְּלוֹנִי כָּךְ אוֹכֶלֶת כָּךְ שׁוֹתָה כָּךְ מְטִיבָה כָּךְ מְרִיעָה. כָּל חַיָיבֵי מִיתוֹת שֶׁבַּתּוֹרָה אֵין מַכְמִינִין עֲלֵיהֶם חוּץ מִזּוֹ. אָמַר לִשְׁנַיִם וְהֵן עֵידָיו מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. אָמַר לְאֶחָד הוּא אוֹמֵר יֶשׁ לִי חֲבֵרִים רוֹצִים בְּכָךְ. אִם הָיָה עָרוּם וְאֵינוֹ מְדַבֵּר בִּפְנֵיהֶם מַכְמִינִין מֵאֲחוֹרֵי הַגָּדֵר וְהוּא אוֹמֵר לוֹ אֱמוֹר מַה שֶּׁאָמַרְתָּ לִי בְיִיחוּד וְהַלָּה אוֹמֵר לוֹ וְהוּא אוֹמֵר לוֹ הֵיאַךְ נַנִּיחַ אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וְנַעֲבוֹד עֵצִים וַאֲבָנִים. אִם חָזַר בּוֹ מוּטָב. אִם אָמַר כָּךְ הִיא חוֹבָתֵנוּ וְכָךְ יָפֶה לָנוּ הָעוֹמְדִין מֵאֲחוֹרֵי הַגָּדֵר מְבִיאִין אוֹתוֹ לְבֵית דִּין וְסוֹקְלִין אוֹתוֹ. הָאוֹמֵר אֶעֱבוֹד אֵלֵךְ וְאֶעֱבוֹד נֵלֵךְ וְנַעֲבוֹד. אֲזַבֵּחַ אֵלֵךְ וַאֲזַבֵּחַ נֵלֵךְ וּנְזַבֵּחַ. אַקְטִיר אֵלֵךְ וְאַקְטִיר נֵלֵךְ וְנַקְטִיר. אֲנַסֵּךְ אֵלֵךְ וַאֲנַסֵּךְ נֵלֵךְ וּנְנַסֵּךְ. אֶשְׁתַּחֲוֶה אֵלֵךְ וְאֶשְׁתַּחֲוֶה נֵלֵךְ וְנִשְׁתַּחֲוֶה. הַמַּדִּיחַ זֶה הָאוֹמֵר נֵלֵךְ וְנַעֲבוֹד עֲבוֹדָה זָרָה: הַמֵּסִית זֶה הֶדְיוֹט כול׳. הָא חָכָם לֹא. מִכֵּיוָן שֶׁהוּא מֵסִית אֵין זֶה חָכָם. מִכֵּיוָן שֶׁהוּא נִיסֵּת אֵין זֶה חָכָם. כֵּיצַד עוֹשִׂין לוֹ לְהַעֲרִים עָלָיו. מַכְמִינִין עָלָיו שְׁנֵי עֵדִים בַּבַּיִת הַפְּנִימִי וּמוֹשִׁיבִין אוֹתוֹ בַּבַּיִת הַחִיצוֹן וּמַדְלִיקִין אֶת הַנֵּר עַל גַּבָּיו כְּדֵי שֶׁיְּהוּ רוֹאִין אוֹתוֹ וְשׁוֹמְעִין אֶת קוֹלוֹ. כָּךְ עָשׂוּ לְבֶן סוֹטֵדָה בְּלוֹד וְהִכְמִינוּ עָלָיו שְׁנֵי תַלְמִידֵי חֲכָמִים וְהֶבִיאוּהוּ לָבֵית דִּין וּסְקָלוּהוּ. וָכָא אַתְּ אָמַר הָכֵן. שַׁנְיָיא הִיא דְּאָמַר. אֲנִי. וְאָמַר אוֹף הָכָא. אֲנִי. שֶׁלֹּא יַעֲרִים. וְיַעֲרִים. שֶׁלֹּא יֵלֵךְ וְיַסִּית עַצְמוֹ וְיַסִּית אֲחֵרִים עִמּוֹ. מֵסִית אוֹמֵר בְּלָשׁוֹן גָּבוֹהַּ וְהַמֵּדִיחַ אוֹמֵר בְּלָשׁוֹן נָמוּךְ. מֵסִית שֶׁאָמַר בְּלָשׁוֹן נָמוּךְ נַעֲשֶׂה מֵדִיחַ. וּמֵדִיחַ שֶׁאָמַר בְּלָשׁוֹן גָּבוֹהַּ נַעֲשֶׂה מֵסִית. מֵסִית אוֹמֵר בְּלָשׁוֹן הַקּוֹדֶשׁ וּמֵּדִיחַ אוֹמֵר בְּלָשׁוֹן הֶדְיוֹט. מֵסִית שֶׁאָמַר בְּלָשׁוֹן הֶדְיוֹט נַעֲשֶׂה מֵדִיחַ. וּמֵדִיחַ שֶׁאָמַר בְּלָשׁוֹן הַקּוֹדֶשׁ נַעֲשֶׂה מֵסִית.

MISHNAH: The one who leads astray and the seducer is that the former speaks Hebrew while the latter speaks in the vernacular. is a commoner who leads a commoner astray, by saying to him: There is something to worship at place X; it eats such and such, drinks such and such; it gives such and such benefits, can do such and such evil. For no capital crime in the Torah may one use entrapment, except for this one. If he said it to two persons, they become his witnesses, bring him to court, and stone him. If he said this to a single person, he should tell him, I have friends who also want this. If he was sly and did not talk in their presence, one sets a trap behind a wall; he tells him, repeat what you told me alone; then he tells him, how can we abandon our God in Heaven and worship wood and stones., that apostasy is a crime. ? If he repents, it is good; if he says, it is our duty, or so it is good for us, those who stand behind the wall bring him to court and stone him. He says, I shall worship, I shall go and worship, let us go and worship; I shall sacrifice, I shall go and sacrifice, let us go and sacrifice; I shall burn incense, I shall go and burn incense, let us go and burn incense; I shall pour libations, I shall go and pour libations, let us go and pour libations; I shall prostrate myself, I shall go and prostrate myself, let us go and prostrate ourselves. The seducer and the seducer is that the former speaks Hebrew while the latter speaks in the vernacular. is one who says, let us go and profess a strange worship. HALAKHAH: “The one who leads astray is a commoner,” etc. 16:6 (י) Notes 125–132. The text there is the original, since only there the question “and here, you say so?” and the answer to it make sense. Therefore, not a Sage? Since he seduces, he is not a Sage. Since he is seduced, he is not a Sage. What does one do to outwit him? One hides two witnesses in an inner room and puts him into the outer room, lights a candle near him so they can see him and hear his voice. That is what they did to Ben Sateda in Lydda, where they hid two Sages, brought him to court, and stoned him. And here, you say so? It is different because he said, “I am”. Here also, “I am”? That he should not get wise to it. And what if he got wise to it? That he should not go away, and continue to seduce himself and others with him. The one who leads astray says it aloud, the seducer speaks in a low voice. One who leads astray who spoke in a low voice becomes a seducer; a seducer who spoke in a low voice becomes one who leads astray. The one who leads astray speaks in Hebrew, the seducer speaks in a vernacular. One who leads astray who spoke in a vernacular becomes a seducer; a seducer who spoke in Hebrew becomes one who leads astray and the seducer is that the former speaks Hebrew while the latter speaks in the vernacular. ,.

הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה וְלֹא הָאוֹחֵז אֶת הָעֵינַיִם. רִבִּי עֲקִיבָה אוֹמֵר מִשּׁוּם רִבִּי יְהוֹשֻׁעַ שְׁנַיִם לוֹקְטִים קִשּׁוּאִין אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָיב. הָעוֹשֶׂה מַעֲשֶׂה חַיָיב וְהָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר: הַמְכַשֵּׁף הָעוֹשֶׂה מַעֲשֶׂה כול׳. מְכַשֵּׁפָה לֹא תְחַיֶּה. אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה. אֶלָּא שֶׁלִּימְּדָתָךְ הַתּוֹרָה דֶּרֶךְ אֶרֶץ מִפְּנֵי שֶׁרוֹב הַנָּשִׁים כַּשְׁפָנִיּוֹת. אָמַר רִבִּי לִעֶזֶר. מְכַשֵּׁף בְּסְקִילָה. מַה טַעֲמָא דְּרִבִּי לִעֶזֶר. נֶאֱמַר כָּאן מְכַשֵּׁפָה לֹא תְחַיֶּה. וְנֶאֱמַר לְהַלָּן אִם בְּהֵמָה אִם אִישׁ לֹא יִחְיֶה. מַה לֹא יִחְיֶה שֶׁנֶּאֱמַר לְהַלָּן בִּסְקִילָה אַף כָּאן בִּסְקִילָה. מַה טַעֲמוֹן דְּרַבָּנִין. נֶאֱמַר כָּאן מְכַשֵּׁפָה לֹא תְחַיֶּה. וְנֶאֱמַר לְהַלָּן לֹא תְחַיֶּה כָּל נְשָׁמָה. מַה לֹא תְחַיֶּה שֶׁנֶּאֱמַר לְהַלָּן מִיתָה בַּחֶרֶב. אַף לֹא תְחַיֶּה שֶׁנֶּאֱמַר כָּאן מִיתָה בַּחֶרֶב. אָמַר רִבִּי עֲקִיבָה. מִן הַדָּבָר הַזֶּה אֲנִי מַכְרִיעוֹ. מוּטָּב שֶׁיְּלַמֵּד לֹא תְחַיֶּה מִלֹא תְחַיֶּה וְאַל יוֹכִיחַ לֹא יִחְיֶה. מַה טַעֲמָא דְּרִבִּי יְהוּדָה. נֶאֱמַר כָּאן מְכַשֵּׁפָה לֹא תְחַיֶּה וְנֶאֱמַר לְהַלָּן כָּל שׁוֹכֵב עִם בְּהֵמָה מוֹת יוּמָת. מַה מִיתַת הַבְּהֵמָה בִּסְקִילָה אַף כָּאן בִּסְקִילָה. דִּלֹמָא. רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ וְרִבִּי עֲקִיבָה עֲלוֹן לְמִיסְחֵי בְהָדֵין דֵּימוֹסִין דְּטִיבֵּרִיָּא. חַמְתּוֹן חַד מִינַיי. אָמַר מַה דָמַר וּתְפַשִּׂיתּוֹן כִּיפָּה. אָמַר רִבִּי לִיעֶזֶר לְרִבִּי יְהוֹשֻׁעַ. מַה יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. חֲמִי מַה דְאַתְּ עֲבַד. מִי נְפַיק אָהֵן מִינַיָיא אֲמַר רִבִּי יְהוֹשֻׁעַ מַה דָמַר וְתָפַשׂ יָתֵיהּ תִּרְעָא. וַהֲוָה כָּל מָאן דַּעֲלֵיל הֲוָה יְהִיב לֵיהּ חַד מַרְתּוּקָה וְכָל מָאן דְּנָפֵיק הֲוָה יְהִיב לֵיהּ בִּנְתִּיקָה. אֲמַר לוֹן. שָׁרוֹן מַה דַעֲבַדְתּוֹן. אָמְרִין לֵיהּ. שָׁרִי וַאֲנָן שָׁרֵיי. שָׁרוֹן אִילֵּין וְאִילֵּין. מִן דִּנְפַקּוֹן אֲמַר רִבִּי יְהוֹשֻׁעַ לְהַהוּא מִינַיָיה. הָא מַה דְאַתְּ חֲכַם. אֲמַר נִיחוֹת לְיַמָּא. מִן דְּנַחְתִּין לְיַמָּא אֲמַר הַהוּא מִינַיָיא מַה דַאֲמַר וְאִיתְבְּזַע יַמָּא. אֲמַר לוֹן. וְלָא כֵן עֲבַד מֹשֶׁה רַבְּכוֹן בְּיַמָּא. אָמְרִין לֵיהּ. לֵית אַתְּ מוֹדֶה לָן דַּהֲלִיךְ מֹשֶׁה רַבָּן בְּגַוֵיהּ. אֲמַר לוֹן. אִין. אָמְרוּן לֵיהּ. וַהֲלִיךְ בְּגַוֵּיהּ. הָלַךְ בְּגַוֵּיהּ. גְּזַר רִבִּי יְהוֹשֻׁעַ עַל שָׂרָהּ דְיַמָּא וּבְלָעֵיהּ. דִּלֹמָא. רִבִּי לִיעֶזֶר וְרִבִּי יְהוֹשֻׁעַ וְרַבָּן גַּמְלִיאֵל סְלָקוּן לְרוֹמֵי. עָלוּן לְחַד אֲתַר וְאַשְׁכְּחוֹן מֵיינוּקִיָּא עָבְדִין גַּבְשׁוּשִׁין וְאָמְרִין הָכֵין. בְּנֵי אַרְעָא דְיִשְׂרָאֵל עָבְדִין וְאָמְרִין. הָהֵן תְּרוּמָה וְהָהֵן מַעֲשֵׂר. אָמְרִין מִסְתַּבְּרָא דְאִית הָכָא יְהוּדָאִין. עָלוּן לְחַד אֲתַר וְאִקַּבְּלוּן בְּחַד כיי. יְתָבוּן לְמֵיכַל וַהֲוָה כָל תַּבְשִׁיל דַּהֲוָה עֲלִיל קוֹמֵיהוֹן אִי לָא הֲווֹן מַעֲלִין לֵיהּ בְּחַד קִיטוֹן לָא הֲוָה מַייתֵי לֵיהּ קוֹמֵיהוֹן. וְחָשׁוּן דִּילְמָא דְּאִינּוּן אָכְלִין זִבְחֵי מֵתִים. אָמְרִין לֵיהּ. מָה עִיסְקָךְ דְּכָל תַּבְשִׁיל דְּאַתְּ מַייתֵי קוֹמֵינָן אִין לֵית אַתְּ מְעַיֵל לָהֵן קִיטוֹנָא לֵית אַתַּ מַייתֵי לָן קוֹמֵינָן. אֲמַר לוֹן. חַד אַבָּא גְבַר סָב אִית לִי וּגְזַר עַל נַפְשֵׁיהּ דְּלָא נְפַק מִן הָדָא קִיטוֹנָא כְּלוּם עַד דְּיֵיחְמֵי לְחַכְמֵי יִשְׂרָאֵל. אָמְרִין לֵיהּ. עוֹל וֶאֱמוֹר לֵיהּ. פּוּק הָכָא לְגַבֵּיהוֹן דְּאִינּוּן הָכָא. נְפַק לְגַבּוֹן. אָמְרִין לֵיהּ. מָה עִיסְקָךְ. אֲמַר לוֹן. צְלוֹן עַל בְּרִי דְלָא מוֹלִיד. אָמַר רִבִּי לִעֶזֶר לְרִבִּי יְהוֹשֻׁעַ. מַה יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. חֲמִי מַה דְאַתְּ עֲבִיד. אֲמַר לוֹן. אַייתוֹן לִי זֶרַע דְּכִיתָּן. וְאַיְיתוֹן לֵיהּ זֶרַע דְּכִיתָּן. אִיתְחֲמֵי לֵיהּ זְרַע לֵיהּ עַל גַּבֵּי טַבֻּלָה. אִיתְחֲמֵי מַרְבֵּץ לֵיהּ. אִיתְחֲמֵי דִסְלִקַת. אִיתְחֲמֵי מִיתְלָשׁ בָּהּ. עַד דַאֲסַק חָדָא אִיתָא בְקַלְעִיתָא דְשְׂעָרָה. אֲמַר לָהּ. שְׁרֵיי מַה דַעֲבִדְתִּין. אָמְרָה לֵיהּ. לֵי נָא שֵׁרְיָיה. אֲמַר לָהּ. דִּלָא כֵן אֲנָא מְפַרְסֵם לִיךְ. אָמְרָה לֵיהּ. לֵי נָא יָכְלָה דְּאִינּוּן מְטַלְּקִין בְּיָמָא. וּגְזַר יְהוֹשֻׁעַ עַל שַׂרְיָא דְיָמָא וּפָלָטוֹן. וְצָלוּן עֲלוֹי וְזָכָה לְמִיקְמָה לְרִבִּי יוּדָה בֶּן בַּתִירָה. אָמְרוּ. אִילּוּ לֹא עָלִינוּ לְכָאן אֶלָּא לְהַעֲמִיד הַצַּדִּיק הַזֶּה דַּיֵּינוּ. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. יְכִיל אֲנָא נְסִיב קַרְיָין וַאֲבַטִּיחִין וַעֲבִיד לוֹן אַיְילִין טַבִּין וְהִידְנוֹן עֲבִידִין אַיְילִין וְטַבִּין. אֲמַר רִבִּי יַנַּאי. מְהַלֵּךְ הֲוִינָא בְּהָדָא אִיסְרָטָא דְצִיפּוֹרִי וַחֲזִית חַד מִינַיי נְסִיב חַד צְרִיר וּזְרַק לֵיהּ לְרוּמָא וַהֲוָה נְחַת וּמִתְעֲבֵּיד עֶגֶל. וְלֹא כֵן אָמַר רִבִּי לָעְזָר בְּשֵׁם רִבִּי יוֹסֵי בַּר זִימְרָא. אִם מִתְכַּנְּסִין הֵן כָּל בָּאֵי הָעוֹלָם אֵינָן יְכוּלִין לִבְרָאוֹת יְתוּשׁ אֶחָד וְלִזְרוֹק בּוֹ נְשָׁמָה. נֵימַר. לָא נָסְבָה הוּא מִינַיָיא חַד צְרוֹר וּזְרָקֵיהּ לְרוּמָא וּנְחַת וְאִיתְעֲבִיד חַד עֶגֶל. אֶלָּא לְסָרֵיהּ קָרָא וְגָנַב לֵיהּ עֶגֶל מִן בָּקוֹרָתָא וְאַייתֵי לֵיהּ. אָמַר רִבִּי חִינְנָא בֵּירִבִּי חֲנַנְיָה. מְטַיֵיל הֲוִינָא בְּאִילֵּין גּוּפְתָּא דְצִיפּוֹרִין וַחֲמִית חַד מִינַיי נְסַב חָדָא גּוּלְגְּלָא וּזְרָקָהּ לְרוּמָא וָהִיא נַחְתָּא וּמִתְעֲבְּדָא עֶגֶל. אֲתִית וַאֲמָרִת לְאַבָּא. אֲמַר לִי. אִין אָכְלֵת מִינָּהּ מַעֲשֶׂה הוּא. וְאִילֹא אֲחִיזַת עֵינַיִם הוּא. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. שְׁלֹשׁ מֵאוֹת פַּרְשִׁיּוֹת הָיָה רִבִּי לִיעֶזֶר דּוֹרֵשׁ בְּפָרָשַׁת מְכַשֵּׁפָה וּמִכּוּלָּם לֹא שָׁמַעְתִּי אֶלָּא שְׁנֵי דְבָרִים. שְׁנַיִם לוֹקְטִין קִישּׁוּאִין אֶחָד לוֹקֵט פָּטוּר וְאֶחָד לוֹקֵט חַיָיב. הָעוֹשֶׂה מַעֲשֶׂה חַיָיב וְהָאוֹחֵז אֶת הָעֵינַיִם פָּטוּר. אָמַר רִבִּי דָּרוֹסָא. תְּשַׁע מֵאוֹת פַּרְשִׁיּוֹת הָיוּ. שְׁלֹשׁ מֵאוֹת לְחִיּוּב וּשְׁלֹשׁ מֵאוֹת לִפְטוֹר וּשְׁלֹשׁ מֵאוֹת לְחִיּוּב שֶׁהוּא פְטוֹר.

MISHNAH: The sorcerer is one who does a deed but not one who creates an illusion. Rebbi Aqiba says in the name of Rebbi Joshua: Two are collecting green melons Chapter 1, Note 38 . ; one who collected cannot be prosecuted, the other one is guilty. The who does a deed is guilty; he who creates an illusion cannot be prosecuted. HALAKHAH: “The sorcerer is one who does a deed,” etc. A sorceress you shall not let live . 22:17 . , whether man or woman, but the Torah taught you the way of the world that most women have a tendency to sorcery., the first part only in Mekhilta dR. Ismael, ad loc . . Rebbi Eliezer said, a sorcerer is [executed] by stoning. What is Rebbi Eliezer’s reason? It says here, a sorceress you shall not let live , and it says there, whether human or animal they shall not live . 19:13 . The verse requires stoning or shooting the transgressor. In the Babylonian sources (Babli and the two Mekhiltot ), this argument is attributed to R. Aqiba, who in the Yerushalmi rejects it. . Since shall not live there means by stoning, also here by stoning. What is the rabbis’ the author is R. Yose the Galilean, in Mekhilta dR. Ismael it is R. Ismael. reason? It says here, a sorceress you shall not let live , and it says there, you shall not let live anybody . 20:16 . . Since you shall not let live there means death by the sword, also you shall not let live here means death by the sword. Rebbi Aqiba said, from this argument I am deciding. It is preferable to learn you shall not let live from you shall not let live rather than from shall not live . What is Rebbi Jehudah’s reason 21b ) and Mekhilta dR. Simeon ben Iohai his argument is attributed to Ben Azzai, in Mekhilta dR. Ismael to R. Yose the Galilean. ? It says here, a sorceress you shall not let live , and it says there, anybody lying with an animal shall die the death . 22:18 , the verse following the one about the sorceress. Since in v. 17 the method of execution is not indicated, the instruction of v. 18 is interpreted in the light of Lev . 20:15–16 and applied to both verses. . Since the execution of the animal is by stoning, so here also by stoning. Example. Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to bathe at the public baths., βαλανεῖα). of Tiberias. A Minean saw them, said what he said, and the cupola caught them. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. When this Minean was leaving, Rebbi Joshua said what he said and the door trapped him. Anybody who entered hit him with his fist, anybody leaving hit him when forcing the door open. He told them, undo what you did; they told him, you undo, then we shall undo. They mutually undid. When they left, Rebbi Joshua said to this Minean, is that all you are wise to? He answered, let us go down to the sea. When they had descended to the sea, this Minean said what he said and the sea was split. He told them, is that not what your teacher Moses did to the sea? They answered, do you not agree that our teacher Moses walked through it? He said to them, yes. They told him, enter it. He entered it. Rebbi Joshua commanded the prince of the sea who swallowed him. Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. . It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra 3:4 Note 391) at Nisibis in Kurdistan, not on the road from Palestine to Rome. The source of the stories, characterized as non-legal texts by their Aramaic language, is a problem because it mixes Palestinian חמי “to see” with the Babylonian meaning “to decree” of the root גזר instead of Galilean “to decide”. . They said, if we came here only to bring the just person to the world, it would have been enough. Rebbi Joshua ben Hanania said: I am able to take gourds and watermelons and turn them into rams and deer who would produce rams and deer. Rebbi Yannai said, I was walking on a road in Sepphoris when I saw a Minean taking a pebble, throwing it into the air, after which it came down transforming itself into a calf. But did not Rebbi Eleazar say in the name of Rebbi Yose ben Zimra: If all people of the world came together, they could not create one mosquito and bring it to life. Let us say that this Minean did not take a pebble, threw it into the air, after which it came down transforming itself into a calf, but he called on his genie who stole a calf for him from a cattle barn and brought it to him. Rebbi Ḥinena ben Ḥanania said: I was promenading at Gufta 9:4 Note 85 . of Sepphoris when I saw a Minean taking a skull, throwing it into the air, after which it came down transforming itself into a calf. I went and told it to my father. He said, if you ate from it, it was an action; otherwise it was an illusion. Rebbi Joshua ben Ḥanania said: Rebbi Eliezer used to explain 300 chapters in the matter of the sorceress, but from all of them I understood only two things: “Two are collecting green melons Chapter 1, Note 38 . ; one who collected cannot be prosecuted, the other one is guilty. He who does a deed is guilty; he who creates an illusion cannot be prosecuted.” Rebbi Darosa said, there were 900 chapters. 300 where one is guilty, 300 where one is free, and 300 where one is guilty but cannot be prosecuted.