וְהוֹרִ֡דוּ זִקְנֵי֩ הָעִ֨יר הַהִ֤וא אֶת־הָֽעֶגְלָה֙ אֶל־נַ֣חַל אֵיתָ֔ן אֲשֶׁ֛ר לֹא־יֵעָבֵ֥ד בּ֖וֹ וְלֹ֣א יִזָּרֵ֑עַ וְעָֽרְפוּ־שָׁ֥ם אֶת־הָעֶגְלָ֖ה בַּנָּֽחַל׃
Para tua-tua kota itu harus membawa sapi betina muda itu turun ke sebuah lembah yang keras, yang tidak boleh diolah dan tidak boleh ditaburi, lalu di sana, di lembah itu, mereka harus menebas tengkuk sapi betina itu.
Jerusalem Talmud Maaser Sheni
Rebbi Zeïra asked, why do we not enumerate all for what they are: As we have stated6Tosephta 5:13.: “A dedicated tree one colors with vermilion, houses of idol worship one blackens with charcoal, a leprous house one indicates by burned ashes, the place of a slain person by blood, the place where the neck of a calf was broken7To atone for an unsolved murder case, Deut. 21:1–9. The place is permanently forbidden for agricultural use, v. 4. by a stone enclosure.” Is one not afraid that it will be said it is a tree which sheds its fruits8The tree painted vermilion; one might come to profanely use its fruits.? Did we not state9Ševi‘it Chapter 4, Notes 65–69; cf. Babli Šabbat 67a, Ḥulin 77b.: “If a tree sheds its fruits, one colors it red with vermilion, loads it with stones, and frightens it into producing.” They said, there that it should not loosen its fruits, here that it should start to produce10This sentence is copied from Ševi‘it; it makes no sense here. The correct answer is given in the next sentence.. Rebbi Jonah asked: Why do we not teach “a line”, like the vermilion line as remembrance of the altar, as we have stated there11Mishnah Middot 3:1, describing the altar in the courtyard of the Temple. The blood of burnt offerings and animal purification offerings has to be poured on the upper wall of the altar; the blood of all other sacrifices goes on the lower part. The borderline is indicated by a red line, one cubit below the walkway around the altar. R. Jonah proposes to make the dedication mark narrow in contrast to the coloring of a misbehaving tree.: “A vermilion line is like a belt in the middle to distinguish between upper and lower blood.” Rebbi Ḥiyya stated, one writes on it with vermilion: “dedicated.”
Jerusalem Talmud Sanhedrin
MISHNAH: Whipping by three [judges]; in the name of Rebbi Ismael they said, by 23107The imposition of corporal punishment needs an official court of duly ordained judges. The Mishnah is a reconstruction of what was assumed to be the historic procedure; R. Ismael lived about 70 years after the removal of criminal jurisdiction from Jewish courts and R. Meïr, represented by the anonymous opinion, more than 100 years afterwards. But the prescription of the Mishnah certainly was followed by the autonomous Jewish courts under the Parthians.. The lengthening of a month by three [judges]108Whether a thirtieth day should be counted for the current month. Fixing the calendar was the sole privilege of a committee of the Patriarch’s court as a successor to the Synhedrion. The current computed calendar was promulgated by such a court in the middle of the Fourth Century (Eruvin 3:11 21c l. 24)., the intercalation of a year by three [judges]109In the current calendar, the addition of 30 days to the lunar year, labelled as “First Adar.”, the words of Rebbi Meïr. Rabban Simeon ben Gamliel says, one starts with three, one discusses with five, and one votes with seven110A committe of three has to decide whether the year be a candidate for intercalation; an enlarged committe of five has to do the detailed computations; a further enlarged committee of seven has to confirm the computations. Intercalated months in the lunar year are necessary to keep Passover in the “month of spring” as required by Ex. 13:4.
There is no basic disagreement between R. Meïr and Rabban Simeon, since the latter agrees that in an emergency situation, a duly empowered committee of three is competent. Since Rabban Simeon was the Patriarch of the restauration during the second half of the Second Century, his procedure was the one actually used.. But if they voted with three, it is intercalated.
The leaning of Elders220Lev. 4:15. If the High Court realized that they had erred in a ruling and permitted something which is biblically prohibited, they have to bring a purification sacrifice and a deputation of the Court has to lean with their hands on the head of the sacrificial animal while confessing their error, as detailed in Traxtate Horaiot. and the breaking of the calf’s neck221The ritual of atonement for an unsolved murder, Deut. 21:1–9, Soţah Chapter 9. by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah222The ceremony by which the widow of a childless man is freed from levirate marriage, which requires involvement of “the Elders”, Deut. 25:5–9. and repudiations223The repudiation of a marriage by an underage girl, married off by her mother or brothers after her father’s death and whose marriage during her minority is valid only rabbinically; cf. Yebamot Chapter 13. by three [judges], [redemption of] the growth of the fourth year224The fruits of a tree in the fourth year after planting, the first year they are permitted as food, have to be eaten in holiness by the rules of Second Tithe (Lev.19:24; Maˋaser Šeni Chapter 5). They may be redeemed under the rules of Second Tithe, the sanctity being transferred to the redemption money. and Second Tithe225Cf. Maˋaser Šeni 4:2, Note 51. Second Tithe remains the farmer’s property but must be eaten in purity at the site of the Temple. If there is any danger of spoilage in transport, the produce may be redeemed and the sanctity transferred to the redemption money, Deut. 14:22–26; cf. Introduction to Tractate Maˋaser Šeni. whose value is not known by three [appraisers], also of Temple dedications226Property donated to the Temple which will be sold by the Temple treasurer upon appraisal by a committee of three; Lev.27:11. by three. Estimations of movables227If a person makes a vow to donate the estimated value of a person to the Temple, the amount payable is specified in Lev.27:2–7 depending on age and sex. If the person wants to pay with movables in lieu of money, their value has to be determined by a committee of three. These rules are detailed in Tractate ˋArakhin. by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate228Lev. 27:14–25. In all verses speaking of redemption of property donated to the Temple, ‘the Cohen” is mentioned in the singular. nine and a Cohen. The same holds for humans229Somebody promising to pay to the Temple the value a person would fetch if sold as a slave..
Capital crimes [are judged] by 23. The participants in active or passive bestiality259Whether human or animal; the additional statement is needed only for the animal. [is judged] by 23, as it is said, you shall slay the woman and the animal260Lev. 20:16. Since woman and animal are mentioned together, the animal can be condemned only by a court empowered to judge the woman who had sex with the animal., and it says, and you shall slay the animal261Lev. 20:15, about male bestiality.. The bull to be stoned262Which had killed a human. [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die263Ex. 21:29.; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23264He does not need permission; it is no case for a court.. Rebbi Eliezer says, anyone quick to kill them is meritorious265End of Halakhah 1, Notes 103–106.; Rebbi Aqiba says, they are sentenced by 23.
There is no basic disagreement between R. Meïr and Rabban Simeon, since the latter agrees that in an emergency situation, a duly empowered committee of three is competent. Since Rabban Simeon was the Patriarch of the restauration during the second half of the Second Century, his procedure was the one actually used.. But if they voted with three, it is intercalated.
The leaning of Elders220Lev. 4:15. If the High Court realized that they had erred in a ruling and permitted something which is biblically prohibited, they have to bring a purification sacrifice and a deputation of the Court has to lean with their hands on the head of the sacrificial animal while confessing their error, as detailed in Traxtate Horaiot. and the breaking of the calf’s neck221The ritual of atonement for an unsolved murder, Deut. 21:1–9, Soţah Chapter 9. by three [judges], the words of Rebbi Simeon, but Rebbi Jehudah says, by five. Ḥalîṣah222The ceremony by which the widow of a childless man is freed from levirate marriage, which requires involvement of “the Elders”, Deut. 25:5–9. and repudiations223The repudiation of a marriage by an underage girl, married off by her mother or brothers after her father’s death and whose marriage during her minority is valid only rabbinically; cf. Yebamot Chapter 13. by three [judges], [redemption of] the growth of the fourth year224The fruits of a tree in the fourth year after planting, the first year they are permitted as food, have to be eaten in holiness by the rules of Second Tithe (Lev.19:24; Maˋaser Šeni Chapter 5). They may be redeemed under the rules of Second Tithe, the sanctity being transferred to the redemption money. and Second Tithe225Cf. Maˋaser Šeni 4:2, Note 51. Second Tithe remains the farmer’s property but must be eaten in purity at the site of the Temple. If there is any danger of spoilage in transport, the produce may be redeemed and the sanctity transferred to the redemption money, Deut. 14:22–26; cf. Introduction to Tractate Maˋaser Šeni. whose value is not known by three [appraisers], also of Temple dedications226Property donated to the Temple which will be sold by the Temple treasurer upon appraisal by a committee of three; Lev.27:11. by three. Estimations of movables227If a person makes a vow to donate the estimated value of a person to the Temple, the amount payable is specified in Lev.27:2–7 depending on age and sex. If the person wants to pay with movables in lieu of money, their value has to be determined by a committee of three. These rules are detailed in Tractate ˋArakhin. by three [appraisers], Rebbi Jehudah says that one of them must be a Cohen; of real estate228Lev. 27:14–25. In all verses speaking of redemption of property donated to the Temple, ‘the Cohen” is mentioned in the singular. nine and a Cohen. The same holds for humans229Somebody promising to pay to the Temple the value a person would fetch if sold as a slave..
Capital crimes [are judged] by 23. The participants in active or passive bestiality259Whether human or animal; the additional statement is needed only for the animal. [is judged] by 23, as it is said, you shall slay the woman and the animal260Lev. 20:16. Since woman and animal are mentioned together, the animal can be condemned only by a court empowered to judge the woman who had sex with the animal., and it says, and you shall slay the animal261Lev. 20:15, about male bestiality.. The bull to be stoned262Which had killed a human. [is judged] by 23, as it is said, the bull shall be stoned, also its owner shall die263Ex. 21:29.; like the owner’s death sentence so is the ox’s death sentence. The wolf and the lion, the bear, and the tiger, and the panther, and the snake are sentenced to death by 23264He does not need permission; it is no case for a court.. Rebbi Eliezer says, anyone quick to kill them is meritorious265End of Halakhah 1, Notes 103–106.; Rebbi Aqiba says, they are sentenced by 23.
Jerusalem Talmud Sanhedrin
HALAKHAH: “The order of beheading,” etc. 41Babli 52b; Tosephta 9:11.“Rebbi Jehudah agrees that there is no death uglier than this but the Torah said42Lev. 18:3., in their statutes you shall not walk.” Rebbi Joḥanan said, also it was stated thus: One shall murder the murderer43Num. 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 here5Ex. 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 Covenant6Lev. 26:25.. Since avenging mentioned there is by the sword, also avenging mentioned here is by the sword. I could think that he44The avenger. should kill him between the arms? It is said here45Deut. 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 there46Deut. 21:9., you shall eliminate the innocent blood from your midst. Elimination, elimination; breaking the neck, breaking the neck47By the doctrine of invariability of lexemes the meaning of “elimination” must be the same in Deut. 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.