Tafsiran yang Mengutip untuk Imamat 24:14

When the trial is completed he [the condemned] is led forth to be stoned.
The place of stoning was outside of the court, as it is says, “Bring out him that has cursed” (Lev. 24:14).
A man was stationed at the door of the court with the handkerchiefs in his hand, and a man on a horse was stationed at a distance yet within sight of him. If one says, ‘I have something [further] to state in his favor’, he [the signaler] waves the handkerchief, and the man on the horse runs and stops them. And even if he [the convict] himself says, ‘I have something to plead in my own favor’, he is brought back, even four or five times, providing, however, that there is substance in his assertion.
If then they find him innocent, they discharge him.
But if not, he goes forth to be stoned, and a herald precedes him [crying]: so and so, the son of so and so, is going forth to be stoned because he committed such and such an offense, and so and so are his witnesses. Whoever knows anything in his favor, let him come and state it.”
The sixth chapter of Sanhedrin deals with the execution by stoning of a person convicted of a capital crime. Although stoning sounds like quite a brutal death, and it certainly must have been painful, as we read the chapter try to keep in mind that execution was an acceptable punishment in all societies in the ancient world. It is also mentioned numerous times in the Bible. Stoning as a mode of execution is also mentioned many times in the Bible. It would be anachronistic of us to expect the Rabbis to exclude the possibility of execution. On the other hand, you should note how cautious the Rabbis were in even theoretically punishing someone through execution. The possibility of the convict’s being exonerated always remained open, even until the last moment. Even while performing the execution the Rabbis were extremely concerned for the respect shown to the convict’s body, as we will see in later mishnayoth. Finally, we must keep in mind that the requirements for proper testimony were so strict that convicting someone would be extremely difficult. Indeed, execution was probably rarely, if ever, carried out, at least according to the rules of Jewish law.
Our mishnah describes the process of stoning, one of the four methods of execution which the mishnah describes. The other three will be described later.
The stoning was not done at the place of the trial, but rather further away from the city. This is proven from a verse in Leviticus which describes taking out the person who cursed God, a capital crime according to the Torah. According to our mishnah “taking out” implies that they took him out of the city.
There are two functionaries described in our mishnah: one who would hold a handkerchief, or flag of some sort and would stay near the court, and one who would ride on a horse and stand some distance from the first man, but still be able to see him. If someone came and offered testimony that would exonerate the convict, the man with the handkerchief would wave and the man on the horse would see the sign and ride out and halt the execution. Even if the convict himself brought up new testimony they would halt the execution, provided he made a substantial claim. If at any time they found in his favor, he would be immediately dismissed. Although this might be a rare occurrence, being so late in the process, nevertheless the mishnah considers it important to remind us that it is never to late to change a verdict from guilty to innocent.
As they are bringing the convict out to be stoned a herald would walk in front of him announcing who he was and why he was being executed. We might have assumed that the purpose of such a custom would be to make an example of the accused, and thereby prevent others from repeating his crime. However, the mishnah does not describe this as the reason for the herald’s crying out. Rather, this is yet another opportunity to find someone to exonerate the convict, and thereby prevent an innocent person’s blood from being shed.

מפשיטין את בגדיו – as it is written (Leviticus 24:14): “[Take the blasphemer outside the camp; and for all who r within hearing lay their hands upon his head,] and let the whole community stone him,” but not his clothing.

"And the Lord promises them that on that day the inhabitants of Jerusalem will not need to pray, because He is their God by Himself, and by His will He will make the leaders of Judah like a fiery cauldron in the midst of wood" — meaning like a great bonfire when it is placed on the wood, because "cauldron" comes from the word "kirim" (furnaces). Likewise, they will be like a flaming torch when it burns on the stack. The leaders of Judah will strike right and left at all the nations coming against them and those surrounding them, in such a way that Jerusalem will sit again in its place, and the nations will not conquer or destroy it, as they had intended to do. "And Jerusalem will sit again in its place" — this phrase, repeated again, emphasizes the true meaning which I will explain here, and I have already pointed it out to you. When Jerusalem was destroyed by Titus and the Roman soldiers, its walls were thrown to the ground, and all its houses were ruined, leaving it desolate like a field that is not worked. Later, the emperor Hadrian commanded the city of Jerusalem to be rebuilt. However, it was not rebuilt in the same exact location as it was originally, and the proof of this is that when Jesus was crucified and buried, it is known that his burial place was outside the city of Jerusalem, like other cemeteries which were all outside the city because of impurity. The law states that those condemned to death by the court are taken outside the city (as it says in Leviticus 24:14, "Take the blasphemer outside the camp"). The Rambam writes in his Laws of Sanhedrin that they used to take them six miles away from the city. Since Jesus was crucified and buried there, it shows that the city was not built in its original place, but rather in the area of the previous burial grounds. Therefore, when it says here, "Jerusalem will sit again in its place," the prophet needed to say "again in Jerusalem" to indicate that the city will not remain in its current location, but rather will return to its original place.

ויצא בן אשה ישראלית AND THE SON OF THE ISRAELITISH WOMAN WENT OUT — Whence did he go out? Surely not from the camp, since Scripture states “and they strove in the camp”! Rabbi Levi said, “He went out from (by his blasphemous utterance he lost) his eternal life (עולמו; R. Levi evidently connects ויצא with the last word of v. 8; “the everlasting covenant, ברית עולם”). R. Berachya said, “He set forth (יצא) (started his argument) from the above section. He said sneeringly: “Every Sabbath he shall set it in order!? Surely it is the way of a king to eat fresh (lit., warm) bread every day; is it perhaps his way to eat bread nine days old (lit., cold bread of nine days)?! (The Hebrew word בתמיה “Say this in the intonation of a question” means nothing other than our question mark) (Midrash Tanchuma 38 23). A Baraitha states that ויצא means, he came out of the judicial court of Moses where he had been pronounced to be in the wrong in the following matter: although his father was an Egyptian he had gone to pitch his tent in the camp of the tribe of Dan to whom his mother belonged (cf. v. 11). They (the men of Dan) said to him, “What have you to do here" (lit., what is your character that gives you the right to come here?). He replied. “I am one of the children of the tribe of Dan”. Thereupon they said to him, “Scripture states: (Numbers 2:2) “Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father’s house”! He thereupon went in to the judicial court of Moses to have the matter decided and came forth (יצא) declared to be in the wrong. He then stood up and blasphemed (Sifra, Emor, Section 14 1; Leviticus Rabbah 32 3).

בן איש מצרי THE SON OF AN EGYPTIAN MAN — It was the Egyptian whom Moses had killed (Leviticus Rabbah 32 4; cf. Exodus 2:11 where Scripture also uses the expression “איש מצרי”; cf. also Rashi thereon).

בתוך בני ישראל AMONG THE CHILDREN OF ISRAEL — This teaches us that he had become a proselyte (Sifra, Emor, Section 14 1).

וינצו במחנה THEY QUARRELLED IN [or CONCERNING] THE CAMP, about matters connected with the camp (i. e. as to where was his proper place in the camp; Sifra, Emor, Section 14 1; cf. Rashi on ית‎ישראל‎ אשה ‎ויצא בן‎‎).

‎הישראלי‎ ואיש THE ISRAELITISH MAN — this was his opponent (Sifra, Emor, Section 14 1) who had prevented him from pitching his tent in the camp of Dan.