תּלמוד אויף דברים 24:7

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.

MISHNAH: And one who kidnaps a person from Israel is not punishable unless he bring him into his property¹⁶Or sells him as a slave.. Rebbi Jehudah says, unless he bring him into his property and use him, as it is said, and enslaved him or sold him. One who kidnaps his own son, Rebbi Joḥanan ben Beroqa¹⁷The Babylonian attributions in the last two cases are different. The Halakhah shows that in the last sentence also here one has to read R. Jehudah, not R. Joḥanan ben Beroqa. declares punishable but the Sages make him not prosecutable. One who kidnapped a person half slave and half free Rebbi Joḥanan ben Beroqa declares punishable but the Sages make him not prosecutable.

What is the reason of Rebbi Joḥanan ben Beroqa? Of the Children of Israel. What is the reason of the rabbis? Of his brothers, not his sons²⁰Deut. 24:7 reads: If a man be found kidnapping one of his brothers, of the Children of Israel, and enslaves him or sells him, the kidnapper shall die; you shall eliminate evil from Israel. This paragraph speaks of the son, the next (cf. Note 17) of the half-emancipated slave. Sifry Deut. 273 parallels the first paragraph but in the case of the semi-emancipated slave treats the rabbis’ as unanimous opinion. The Babli 86a finds a reason to exclude the semi-emancipated slave from the partitive mem in the verse of the Children of Israel, which implies “not all of the Children of Israel.”. What is the reason of Rebbi Jehudah? Of his brothers, even partially his brother. What is the reason of the rabbis? Of his brothers, unless he be totally his brother.