וְכִֽי־יִגַּ֨ח שׁ֥וֹר אֶת־אִ֛ישׁ א֥וֹ אֶת־אִשָּׁ֖ה וָמֵ֑ת סָק֨וֹל יִסָּקֵ֜ל הַשּׁ֗וֹר וְלֹ֤א יֵאָכֵל֙ אֶת־בְּשָׂר֔וֹ וּבַ֥עַל הַשּׁ֖וֹר נָקִֽי׃
소가 남자나 여자를 받아서 죽이면 그 소는 반드시 돌에 맞아 죽을 것이요 그 고기는 먹지 말 것이며 임자는 형벌을 면하려니와
Mishnah Makkot
Perjuring witnesses are not to be put to death until [after] the end of the trial. Because the Sadducees say: “[Perjurers were put to death] only after the accused had [actually] been executed, as it says, “ A life for a life” (Deuteronomy 19:21). The [Pharisaic] Sages said to them: “But has not it already been said “You shall do to him as he schemed to do to his fellow” (Deuteronomy 19:19) which implies when his brother is still alive? If so, why does it say “A life for life”? For it might have been that perjurers are liable to be put to death from the moment their testimony had been taken, therefore the Torah states “A life for a life” that is to say that they are not executed until [after] the termination of the trial.
Mishnah Kiddushin
If he betroths [a woman] with orlah, or kilayim of the vineyard, or an ox condemned to be stoned, or the heifer whose neck is to be broken, or a leper’s bird-offerings, or a nazirite’s hair, or the first-born of a donkey, or meat [boiled] in milk, or non-sacred meat slaughtered in the Temple court, she is not betrothed. If he sells them and betroths [her] with the proceeds, she is betrothed.
Mishnah Ketubot
He who declares, “I seduced the daughter of so-and-so” must pay compensation for embarrassment and blemish on his own admission but need not pay the fine. He who declares, “I have stolen” must make restitution for the principal on his own evidence but need not repay double, fourfold or fivefold. [He who declares,] “My ox has killed so-and-so” or “the ox of so-and-so” must make restitution on his own evidence. [If he said] “My ox has killed the slave of so-and-so” he need not make restitution on his own evidence. This is the general rule: whoever pays more than the actual cost of the damage he has done need not pay it on his own evidence.