Talmud su Levitico 24:14

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.

[In the verses] And it came to pass when they⁶³Foreign princes or rulers. E.V. God. caused me to wander, God, etc.,⁶⁴Gen. 20, 13. Cf. Rule 6 above. and Which god⁶⁵E.V. who is a God. is like unto Thee⁶⁶Micah 7, 18. the first⁶⁷The pronoun ‘they’ in Gen. 20, 13 and god in Micah 7, 18. are sacred and the second⁶⁸God in Gen. and Thee in Micah. are secular. [The divine name in] Samaria shall bear her guilt, for she hath rebelled against her God⁶⁹Hos. 14, 1. is sacred. R. Nathan says: [In the phrase] in the house of his God⁷⁰ibid. IX, 8. it is sacred. In therefore turn thou to thy God⁷¹ibid. XII, 7. it is sacred. In God standeth in the congregation of God; in the midst of the judges⁷²The Heb. has the divine name. He judgeth⁷³Ps. 82, 1. it is used as sacred⁷⁴In God standeth. and secular.⁷⁵In the sense of ‘judges’. In God delivereth me to⁷⁶Heb. אל (to) which has the same consonants as the word for ‘God’. the ungodly⁷⁷Job 16, 11. the first is sacred and the second⁷⁸’el in the sense of ‘to’. is secular. In For hath any said unto God: I have borne⁷⁹ibid. XXXIV, 31. the first [’el] is secular and the second sacred.
R. Eleazar the son of R. Jose the Galilean said:⁸⁰So M. V and H read ‘and R. Eleazar … said’. [In the verses] And let my cry have no⁸¹Heb. ’al, the same consonants as for the name of God. resting-place;⁸²Job 16, 18. It is in the power⁸³Gen. 31, 29. The Heb. for power (’el) equals the divine name. of my hand; And there shall be nought in the power of thy hand;⁸⁴Deut. 28, 32. When it is in the power of thy hand;⁸⁵Prov. 3, 27. Unto death,⁸⁶ibid. II, 18; unto is ’el in Heb. all [the words whose consonants are the same as those for God] are secular. In God hath given command to speed me⁸⁷2 Chron. 35, 21. it is sacred. In Forbear thee from meddling with God, who is with me⁸⁸ibid. it is sacred according to R. Jose b. Judah. In O God, the proud are risen up against me⁸⁹Ps. 86, 14. it is sacred but the reader must pause in reading [after God]:⁹⁰In the absence of the pause, the adjective proud might erroneously be taken as qualifying God. God, the proud are risen up against me.
[The terms] merciful and gracious, long-suffering and abounding in lovingkindness, king, kings, exalted, great, Most High, righteous and upright, pious, perfect, mighty, may be erased.⁹¹Although attributed to God, they do not possess the sanctity of the divine name. He who curses himself or his neighbour by [any of] these⁹²Using any of these attributes instead of the divine name. incurs guilt. [If he curses] heathens or the dead no guilt⁹³So M and N.Y. V and H read ‘guilty of one [offence]’. is incurred. [If he curses] a judge or a prince he incurs twofold guilt;⁹⁴Since a judge or prince must not be cursed as any other person, and as men holding offices of responsibility. according to others he incurs threefold guilt for cursing a prince.⁹⁵The two mentioned in the preceding note, and a third because the Heb. word for ‘judge’ in the text is identical with the divine name. If a person curses his father or mother with the Tetragrammaton⁹⁶lit. ‘the distinguished name’. he is liable to the penalty of stoning,⁹⁷Cf. Lev. 24, 14. Stoning is one of the major penalties imposed by a court. but if only with the attributes he is liable to a warning.⁹⁸i.e. he is guilty of transgressing a negative commandment, the penalty of which is scourging with thirty-nine stripes.