Rujukan Talmud untuk Imamat 24:14: Jerusalem Talmud Sanhedrin, Tractate Soferim, Jerusalem Talmud Ketubot & Jerusalem Talmud Sotah

MISHNAH: If sentence was passed¹If in a capital case the accused was condemned to death. In the list of biblical death penalties (Mishnah 7:1) stoning is mentioned first; therefore, the details of the stoning procedure are explained first., one brings him out to be stoned. The place for stoning was outside the court as it is said: Bring the blasphemer outside the camp²Lev. 24:14. A walled city is the equivalent of the desert “camp”; the execution took place outside the city walls (Ketubot 4:6, Note 132). However, the unfaithful preliminarily married virgin was stoned in front of her parents’ house (Deut. 22:21, Tosephta 10:10, Babli 45b) and the idolator at his place of worship (Deut. 17:5; Sifry Deut. 148; Babli Ketubot 45b).. One person was standing outside the court building with towels in his hand³Latin sudarium, -i,n.; in the Talmudim used for any rectangular piece of cloth too small to cover the body. Here it is used for signal flags.; a horse⁴Meaning: a man on a horse. was standing ready at a distance but so he could see him⁵The horse was stationed on the road to the place of execution as far away as possible so that the rider still could see the person holding the signal flags.. If one said⁶One of the judges or of the law students remaining in the court building., I have an argument in his favor, that one waves his towels, the horse gallops and stops him⁷The procession to the place of execution cannot start until the judges reassemble and decide whether the new argument is weighty enough to restart the deliberations towards a new vote.. Even if he himself says, I have an exculpatory argument for myself, one returns him⁸To the court building to present his case to the judges. even four or five times, on condition that his argument be substantial.

Rebbi Ḥiyya bar Gamda asked: How was the gatherer put to death³³According to R. Jehudah, he could not be put to death if the specific way of execution was not known even though the fact that violating the Sabbath was known to be a capital crime.? By stoning. Let us hear from the following³⁴Sifra Emor Parashah 14(5).: “They knew that the gatherer should be executed but they did not know how he should be put to death.” It was found that Rebbi Ḥiyya stated: Take the blasphemer outside the camp³⁵Lev. 24:14. This proves that from the pentateuchal stories nothing can be inferred for the rules of procedure required at later times. While it was known that a Sabbath infraction was punishable by death (Note 28), nothing was known about the penalty for blasphemy. Therefore, the first time these crimes occurred after the epiphany on Sinai, the law was only being formed; it was not yet consolidated (Babli 78b).. How was he put to death? By stoning.

"So when the gods אלהים made me wander" (Genesis 20:13), "And who is a God like You" (Micah 7:18) - the former is not holy, the latter is holy. "Samaria must bear her guilt for she has defied her God" (Hosea 14:1) this is holy. Rabbi Natan says, "in the house of his God" (Hosea 9:8) is also holy. "And you, to your God you must return" (Hosea 12:7) - this is holy. "God אלהים stands in the divine assembly in the midst of the gods אלהים judging" (Psalm 82:1) - it's used as both holy and not holy. "God hands me over יסגירני אל אל to a perverse one" (Job 16:11) - the first is holy, the second אל is not. "For before God כי אל אל has he said 'I will bear'" (Job 34:31) the first is not holy, the second is holy. And Rabbi Eliezer son of Rabbi Yossi the Galilean said, "And let there be no ואל יהי resting place" (Job 16:18), "And I have it in my power יש לאל ידי" (Genesis 31:29), "But you shall be powerless ואין לאל ידך" (Deuteronomy 28:32), "when you have the power בהיות לאל ידך" (Proverbs 3:27), "to death אל מות" (Proverbs 2:18) - none of these are holy. "And God said that I hurry" (II Chronicles 35:21), is holy. "And refrain from going against God who is with me" (ibid.) is holy. According to the words of Rabbi Yossi bar Yehudah, "God, arrogant ones have come up against me" (Psalm 86:14) is holy, but the reader has to make sure there is a pause between "God" and "arrogant" so as not to imply "arrogant gods." But Merciful and Compassionate, Long-Suffering, Abounding in Lovingkindness, King of Kings, On High, The Great One, The Almighty, Righteous and Upright, Steadfast, Pure, Mighty - these all can be erased. But one who curses himself or another using them is liable. A non-Jew or a dead person is liable for one offering, whereas a judge or a leader is liable for two. And some say that the leader is liable for three. One who curses his father or mother with the Ineffable Name - his punishment is stoning. But one who does so with the other epithets - he is liable for an admonition.