Study Makkot folio 2B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
If one who stones another, i.e., who testified that another is liable to be executed via the death penalty of stoning and was rendered a conspiring witness after that person was executed, is not stoned, as the halakha is that conspiring witnesses receive the punishment that they conspired to have i
§ The Mishnah teaches that in a case where two witnesses came before the court and said: We testify with regard to so-and-so that he is liable to be punished with exile, one does not say that these witnesses shall be exiled in his stead; rather, they receive 40 lashes. The Talmud asks: From where i
R' Yoḥanan says: It is derived through an a fortiori inference: If the killer, who performed an action that, had he done so intentionally, he would not be exiled for it even if he were not sentenced to death, e.g., because there was no forewarning, then in the case of the conspiring witnesses, who
The Talmud challenges: But that distinction provides support to the contrary. Could this not be derived through logical inference? With regard to one who performed an action, i.e., killed a person, if he did so intentionally, let him not be exiled so that he will not have atonement for his action,
§ Ulla says: From where is an allusion in the Torah to conspiring witnesses derived? The Talmud asks: Is an allusion to conspiring witnesses required? But isn’t it written explicitly: “And you shall do to him as he conspired” (Deuteronomy 19:19)? Rather, Ulla’s question is: From where is an allusio