Rujukan Talmud untuk Ulangan 13:6: Jerusalem Talmud Sanhedrin & Jerusalem Talmud Kiddushin

MISHNAH: But the following are strangled¹Since no particular form of execution is prescribed for them.: One who hits his father or his mother²Ex. 21:15., and one who kidnaps a person from Israel³In order to sell him or her as a slave, Ex. 21:16, Deut. 24:7., and the Elder who rebels against the Court⁴The Supreme Court sitting in the Temple court. Deut. 17:12., and the false prophet⁵Deut. 18:20–22., and one who prophesies in the name of foreign worship⁶Deut. 13:6., and one who copulates with a married woman⁷Deut. 22:22. This also applies to the woman., and the perjured witness of a Cohen’s daughter and her paramour⁸Even though the adulterous daughter of a Cohen is burned, there is no verse to apply the same punishment to the adulterer. Since witnesses to adultery are witnesses simultaneously to both parties, they cannot be punished more than the adulterer would be..
One who hits his father or his mother is not punishable unless he inflict a wound on them. The following is more aggravating about one who curses¹⁵Father or Mother; Mishnah 7:14. than one who hits, in that one who curses is punishable even after death, but one who hits after death cannot be prosecuted.

What is Rebbi Aqiba’s reason? It says here, dying he shall be put to death⁷⁷E. g. Lev. 20:10. An unspecified death penalty is by strangling;, and it says there, anybody acceding to the Eternal’s abode will die, etc.⁷⁸Num. 17:28. While the verse speaks of the access of non-priests to the Sanctuary, it supports only the rabbis’ argument since it clearly refers to Heaven’s actions. The parallel in the Babli 84a (Sifry Deut. 116, end) makes more sense. What is the rabbis’ reason? It says here, dying he shall be put to death, but it says there, any outsider coming close shall be put to death⁷⁹Num. 18:7. This verse supports R. Aqiba.. It is better to compare shall be put to death with shall be put to death and not shall be put to death with shall die⁸⁰To transfer the interpretation of one word to another verse, the word has to be in the same grammatical form. It is clear that the positions of יומת and ימות have to be switched..

Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai²⁴⁶So also in Soṭah 1:1, Note 38. In the Babli 80b, R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b, Avodah zarah 36b, in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof.: “If your brother, your mother’s son, or your son, or your daughter incites you²⁴⁷Deut. 13:7. As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”.”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her²⁴⁸In a one-room apartment., with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day²⁴⁹The day she becomes nubile.; the son with his mother up to the age of nine years and one day²⁵⁰Before that day, his sex act has no legal consequences (Mishnah Yebamot 10:6).. If they get older, each one sleeps in his own clothing. It was stated²⁵¹Similar statements are in Berakhot 24a.: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}²⁵²Which, as a holy text, it is forbidden to recite in the presence of nudity.; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted²⁵³Even if both are naked under the same bedsheet, since “his wife is part of his body” (Babli Berakhot 24a).. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic²⁵⁴Even if his wife is part of his body, he could recite the Šema‘ while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation..