Jerusalem Talmud Makkot 1.1

משנה: כֵּיצַד הָעֵדִים נַעֲשִׂים זוֹמְמִין מְעִידִים אָנוּ בְאִישׁ פְּלוֹנִי שֶׁהוּא בֶן גְּרוּשָׁה אוֹ בֶן חֲלוּצָה אֵין אוֹמְרִין יֵיעָשֶׂה זֶה בֶּן גְּרוּשָׁה אוֹ בֶן חֲלוּצָה תַחְתָּיו אֶלָּא לוֹקֶה אַרְבָּעִים. מְעִידִים אָנוּ בְאִישׁ פְּלוֹנִי שֶׁהוּא חַיָיב גָּלוּת. אֵין אוֹמְרִים יִגְלֶה זֶה תַחְתָּיו אֶלָּא לוֹקֶה אַרְבָּעִים. מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁגֵּירַשׁ אֶת אִשְׁתּוֹ וְלֹא נָתַן לָהּ כְּתוּבָּתָהּ וַהֲלֹא בֵּין הַיּוֹם וּבֵין לְמָחָר סוֹפוֹ לִיתֶּן לָהּ כְּתוּבָּתָהּ. אֶלָּא אוֹמְדִים כַּמָּה אָדָם רוֹצֶה לִיתֵּן בִּכְתוּבָּתָהּ שֶׁל זֹו שֶׁאִם נִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה וְאִם מֵתָה יִירָשֶׁנָּה בַעְלָהּ.

MISHNAH: How are plotting witnesses treated? “We testify about this man that he is the son of a divorcee or a woman who had received ḥalîṣah” One does not say that he should be decreed to be the son of a divorcee or a woman who had received ḥalîṣah in his stead, but he is flogged 40 [lashes]. “We testify about this man that he is obligated to go into exile.” One does not say, this one should go into exile in his stead but he is flogged 40 [lashes]. “We testify about this man that he divorced his wife but did not pay her ketubaḥ.” Would he not finally have to pay her ketubah today or tomorrow? But one estimates how much would a man be willing to pay for the ketubah of this woman in case she would be widowed or divorced, but if she died her husband would inherit from her.

הלכה: כֵּיצַד הָעֵדִים נַעֲשִׂין זוֹמְמִין כול׳. אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. הַכֹּל הָיָה בִכְלָל לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. יָצָא וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו. אֶת שֶׁאַתְּ יָכוֹל לְקַיֵים בּוֹ וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם וגו׳ אַתְּ מְקַיֵים בּוֹ (לֹא תַעֲנֶה) [וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת]. וְאֶת שֶׁאֵין אַתְּ יָכוֹל לְקַיֵים בּוֹ וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם לַעֲשׂוֹת לְאָחִיו (אֵין) אַתְּ מְקַיֵים בּוֹ לֹא תַעֲנֶה בְרֵעֲךָ. דָּבָר אַחֵר. וַעֲשִׂיתֶם לוֹ. לֹא לְזַרְעוֹ.

HALAKHAH: “How are plotting witnesses treated,” etc. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. As an exception, do to him as he plotted to do to his neighbor. If you can satisfy do to him as he plotted then fulfill (do not testify) [do to him as he plotted to do]. But if you cannot satisfy do to him as he plotted to do to his neighbor then (do not) satisfy do not testify against your neighbor. Another explanation: Do to him, not to his descendants.

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. וַעֲשִׂיתֶם לוֹ. שְׁנֵי דְבָרִים מְסוּרִין לְבֵית דִּין אַתְּ תּוֹפֵשׂ אֶחָד מֵהֶן. יָצָא דָבָר שֶׁהוּא מָסוּר לַשָּׁמַיִם.

Rebbi Joshua ben Levi said, if two alternatives are presented to the court, one chooses one of them. This excludes matters in the Power of Heaven.

כָּתוּב וְלֹא יְחַלֵּל זַרְעוֹ בְּעַמָּיו. אֵין לִי אֶלָּא זֶרַע שֶׁהוּא מִתְחַלֵּל. הִיא עַצְמָהּ מְנַיִין. וְדִין הוּא. מָה אִם הַזֶּרַע שֶׁלֹּא עָבַר עֲבֵירָה הֲרֵי הוּא מִתְחַלֵּל. הִיא שֶׁעָבְרָה עֲבֵירָה אֵינוֹ דִין שֶׁתִּתְחַלֵּל. הוּא עַצְמוֹ יוֹכִיחַ. שֶׁעָבַר עֲבֵירָה וְאֵינוֹ מִתְחַלֵּל. לֹא. אִם אָמַרְתָּה בְאִישׁ שֶׁאֵינוֹ מִתְחַלֵּל בְּכָל מָקוֹם תֹּאמַר בְּאִשָּׁה שֶׁהִיא מִתְחַלֶּלֶת בְּכָל מָקוֹם. הוֹאִיל וְהִיא מִתְחַלֶּלֶת בְּכָל מָקוֹם דִּין הוּא שֶׁתִּתְחַלֵּל. וְאִם נַפְשָׁךְ לוֹמַר. לֹא יָחוֹל וְלֹא יְחַלֵּל. אַף מִי שֶׁהָיָה כָשֵׁר וְנִתְחַלֵּל.

It is written: He shall not desecrate his issue in his people. Not only his issue will be desecrated; from where also she? Is this not a logical inference? Since the issue, which did not sin, is desecrated, should she, who committed a sin, not logically be desecrated? He himself is a counter example, since he committed a sin but was not desecrated. No. If you argue about a man who is not desecrated in any circumstance, what can you say about a woman who is desecrated in many circumstances? Since she is desecrated in many circumstances, it is logical that she should be desecrated. If you wish you can say “not to desecrate”, not to desecrate, about somebody who was qualified and became desecrated.

בַּר פְּדָיָיה אָמַר. הַמְחַלֵּל לֹא נִתְחַלֵּל הֵיאַךְ זֶה מִתְחַלֵּל.

Bar Pedaya said, the desecrator was not desecrated: how can this one be desecrated?

עֵדִים שֶׁנִּזְדַּמְּמוּ. רִבִּי יוֹחָנָן אָמַר. שֶׁקֶר שֶׁקֶר. עֵדִים שֶׁנִּזְדַּמְּמוּ וְחָזְרוּ וְנִשְׁתַּקְּרוּ. רִבִּי יוֹחָנָן אָמַר. שֶׁקֶר שֶׁקֶר. רִבִּי לָעְזָר אָמַר. רָשָׁע רָשָׁע. נֶאֱמַר רָשָׁע בִּמְחוּיָיבֵי מִיתוֹת וְנֶאֱמַר רָשָׁע בִּמְחוּיָיבֵי מַכּוֹת. מַה רָשָׁע שֶׁנֶּאֱמַר בִּמְחוּיָיבֵי מִיתוֹת אֵין מָמוֹן אֶצֶל מִיתָה. אַף רָשָׁע שֶׁנֶּאֱמַר בִּמְחוּיָיבֵי מַכּוֹת אֵין מָמוֹן אֶצֶל מַכּוֹת.

Witnesses found guilty of plotting. Rebbi Joḥanan said, falsehood, falsehood. Witnesses found guilty of plotting and then found guilty of lying. Rebbi Joḥanan said, falsehood, falsehood. Rebbi Eleazar said, evildoer, evildoer. It is said evildoer for death penalty cases, and it is said evildoer for cases of whipping. Since for the evildoer subject to the death penalty there is no fine accompanying the death penalty, so for the evildoer subject to whipping there is no fine accompanying whipping.

בַּר פְּדָיָיה אָמַר. הוּא יָנוּס לֹא זוּמְמָיו.

Bar Pedaia said, he shall flee, not his plotters.

וְאֵין מְשַׁלְּמִין כָּל הַכְּתוּבָּה אֲבָל מְשַׁלְּמִין הֵן טוֹבַת הֲנָיָית כְּתוּבָּה. כֵּיצַד. אוֹמְרִים כַּמָּה אָדָם רוֹצֶה לִיתֵּן בִּכְתוּבָּתָהּ שֶׁלָּזוֹ שֶׁמָּא תָמוּת בְּחַיֵּי בַעֲלָהּ וְיִירָשֶׁנָּה בַעֲלָה אוֹ שֶׁמָּא יָמוּת בַּעֲלָהּ בְּחַיֶיהָ וְיִרַשׁ הֲלָה אֶת כְּתוּבָּתָהּ. לְפִיכָך הוּא מְשַׁלֵּם.

They do not pay the entire ketubah, but they pay the personal benefit of the ketubah. How? One asks, how much would a person pay for the ketubah of this [woman], maybe she would die during her husband’s lifetime and her husband would inherit from her, or maybe her husband would die during her lifetime and this one would inherit her ketubah. Accordingly he has to pay.