Jerusalem Talmud Sanhedrin 7:11

משנה: הַמְחַלֵּל אֶת הַשַּׁבָּת בְּדָבָר שֶׁחַייָבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת. וְהַמְקַלֵּל אָבִיו וְאִמּוֹ אֵינוֹ חַייָב עַד שֶׁיְּקַלְּלֵם בַּשֵּׁם. קִלְּלָם בְּכִנּוּי רַבִּי מֵאִיר מְחַייֵב וַחֲכָמִים פּוֹטְרִין׃ הַבָּא עַל נַעֲרָה הַמְאוֹרָסָה אֵינוֹ חַייָב עַד שֶׁתְּהֵא נַעֲרָה בְתוּלָה מְאוֹרָסָה בְּבֵית אָבִיהָ. בָּאוּ עָלֶיהָ שְׁנַיִם הָרִאשׁוֹן בִּסְקִילָה וְהַשֵּׁנִי בְּחֶנֶק׃ MISHNAH: One who desecrates the Sabbath^59,Numbers.15.36">Num. 15:36.³⁴¹If duly warned by two witnesses about the criminality of his intent, he can be prosecuted if in the absence of witnesses he would be subject to Divine extirpation. But if he violates any of the positive commandments for the Sabbath he cannot be prosecuted by biblical standards; for violating a simple prohibition he at most could be sentenced to 39 lashes. by something which if performed intentionally makes him liable to extirpation, or to a purification sacrifice if in error. But he who curses father or mother⁶⁰Leviticus.20.9">Lev. 20:9. is guilty only of he cursed them by the Name²⁰⁷The Tetragrammaton in its original pronunciation, now lost.. If he cursed them by a substitute name, Rebbi Meïr declares him guilty but the Sages free him from prosecution.
One who has sexual relations with a preliminarily married adolescent⁷It is not mentioned anywhere in biblical literature as a recognized form of execution. The Babli’s discussion, 52b, is inconclusive. is only liable if she was an adolescent, a virgin, and preliminarily married, in her father’s house. If two [men] had relations with her, the first one is stoned, the second is subject to strangling³⁴²As a common adulterer..

הלכה: הַמְחַלֵּל אֶת הַשַּׁבָּת כול׳. אַזְהָרָה לַמְחַלֵּל מְנַייִן. לֹא־תַֽעֲשֶׂ֨ה כָל־מְלָאכָ֜ה. כָּרֵת מְנַיִין. כִּ֗י כָּל־הָֽעוֹשֶׂה בָהּ֙ מְלָאכָ֔ה וְנִכְרְתָ֛ה. עוֹנֶשׁ מְנַיִין. מְחַֽלְלֶ֨יהָ֙ מ֣וֹת יוּמָ֔ת. וְנִיתְנֵי שְׁלֹשִׁים וְשֶׁבַע כָּרִיתוֹת בַּתּוֹרָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שֶׁאִם עָשָׂה כוּלָּן בִּזְדוֹן שַׁבָּת וּבִזְדּוֹן מְלָאכָה שֶׁהוּא חַייָב עַל כָּל־אַחַת וְאַחַת. HALAKHAH: “One who desecrates the Sabbath,” etc. From where warning for the desecrator? Do not perform any work³⁴³Exodus.20.10">Ex. 20:10.. From where extirpation? For any who would perform work on it would be extirpated³⁴⁴Exodus.31.14">Ex. 31:14.. From where punishment? Its desecrator shall be made to die the death. Should we not state 37 kinds of extirpation in the Torah³⁴⁵This is a copy from Sanhedrin 9" href="/Jerusalem_Talmud_Sanhedrin.9">Halakhah 9, Note 149. The question should be that in Keritut1:1 74 kinds of extirpation should be mentioned since, as R. Yose ben Abun explains, each one of the 39 categories of work forbidden on the Sabbath defines its own obligation for a purification sacrifice if the person was aware that it was Sabbath and that he was performing this kind of work, and only had forgotten that it was forbidden. Then a single person could be obligated for up to 39 sacrifices for desecrating a single Sabbath. But if he simply had forgotten that it was Sabbath, a single sacrifice is due and this is what is counted in Keritut.? Rebbi Yose ben Rebbi Abun said, because if he performs all of them, intentionally on the Sabbath and intentionally for the work, he is liable for each one singly.

אַזְהָרָה לַמְקַלֵּל אָבִיו וְאִמּוֹ מְנַיִין. אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ. עוֹנֶשׁ וְכָרֵת מְנַיִין. וּמְקַלֵּ֥ל אָבִ֛יו וְאִמּ֖וֹ מ֥וֹת יוּמָֽת׃ וְאוֹמֵר כִּ֚י כָּל־אֲשֶׁ֣ר יַֽעֲשֶׂ֔ה מִכֹּ֥ל הַתּֽוֹעֵבוֹת הָאֵ֑לֶּה וְנִכְרְת֥וּ. From where a warning for the one who curses father or mother? Everybody has to fear his mother and father³⁴⁶Leviticus.19.3">Lev. 19:3.. From where punishment and extirpation? And he who curses his father or mother shall be made to die the death³⁴⁷Exodus.21.17">Ex. 21:17.. And it says, for anybody who would commit any of these abominations will be extirpated^349,This text is also in Ketubot 3:9:2-4" href="/Jerusalem_Talmud_Ketubot.3.9.2-4">Ketubot 3:9, explained there with a list of readings in Sanhedrin 7:6:1-7:5" href="/Jerusalem_Talmud_Sanhedrin.7.6.1-7.5">Notes 126–135. The parallel in the Sanhedrin.66b">Babli is 66b.¹³¹Leviticus.18.29">Lev. 18:29..

הַבָּא עַל נַעֲרָה הַמְאוֹרָסָה. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן רִבִּי חִייָה בְשֵׁם רִבִּי לָֽעְזָר. דְּרִבִּי מֵאִיר הִיא. בְּרַם לָרַבָּנִין אֲפִילוּ קְטַנָּה. מַה טַעֲמָא דְּרִבִּי מֵאִיר. נַעַר חָסֵר אָמוּר בַּפָּרָשָׁה. מַה מְקַייְמִין רַבָּנִן נַעַר. רִבִּי אַבָּהוּ בְשֵׁם רֵישׁ לָקִישׁ. נַעֲרָה אַחַת שְׁלֵימָה אֲמוּרָה בַפָּרָשָׁה וְלִימְּדָה עַל כָּל־הַפָּרָשָׁה כוּלָּהּ שֶׁהִיא גְדוֹלָה. מְתִיב רִבִּי מֵאִיר לָרַבָּנִין. הֲרֵי הַמּוֹצִיא שֵׁם רַע הֲרֵי אֵין כָּתוּב בּוֹ אֶלָּא נַעַר וְהִיא גְדוֹלָה. שֶׁאֵין קְטַנָּה נִסְקֶלֶת. מָה עַבְדִּין לָהּ רַבָּנִין. אָמַר רִבִּי אָבִין. תִּיפְתָּר שֶׁבָּא עָלֶיהָ דֶּרֶךְ זִכְרוּת. רִבִּי יַעֲקֹב בַּר אַבָּא בְּעָא קוֹמֵי רַב. הַבָּא עַל הַקְּטַנָּה מָהוּ. אָמַר לֵיהּ. בִּסְקִילָה. הַבָּא עַל הַבּוֹגֶרֶת מָהוּ. אָמַר לֵיהּ. אֲנִי אֶקְרָא נַעֲרָה וְלֹא בוֹגֶרֶת. וּקְרָא נַעֲרָה וְלֹא קְטַנָּה. וְלֵית אַתְּ מוֹדֶה לִי שֶׁהִיא בִקְנָס. אָמַר לֵיהּ. תַּחַת אֲשֶׁר עִינָּהּ. לְרַבּוֹת אֶת הַקְטַנָּה לִקְנָס. וּקְרָא תַּחַת אֲשֶׁר עִינָּהּ. לְרַבּוֹת אֶת הַבּוֹגֶרֶת בִּקְנָס. אָמַר רַב. אַף עַל גַּב דְּנִצְחִי רִבִּי יַעֲקֹב בַּר אַבָּא בְדִינָא הֲלָכָה הַבָּא עַל הַקְּטַנָּה בִּסְקִילָה וְהִיא פְטוּרָה. רִבִּי אָבוּן בְּשֵׁם רִבִּי שְׁמוּאֵל. וְלָמָּה לֹא פָתַר לֵיהּ מִן הָדָא. וּמֵ֗ת הָאִ֛ישׁ אֲשֶׁר־שָׁכַ֥ב עִמָּהּ֭ לְבַדּֽוֹ׃ וְכִי אֵין אָנוּ יוֹדְעִין שֶׁאֵין לַנַּעֲרָה חֵט מָוֶת. וּמַה תַלְמוּד לוֹמַר וְלַנַּֽעֲר֙ לֹא־תַֽעֲשֶׂ֣ה דָבָ֔ר אֵ֥ין לַנַּעֲרָה חֵ֣טְא מָ֑וֶת. אֶלָּא מִיכָּן הַבָּא עַל הַקְּטַנָּה בִּסְקִילָה וְהִיא פְטוּרָה. ³⁴⁹This text is also in Ketubot 3:9:2-4" href="/Jerusalem_Talmud_Ketubot.3.9.2-4">Ketubot 3:9, explained there with a list of readings in Sanhedrin 7:6:1-7:5" href="/Jerusalem_Talmud_Sanhedrin.7.6.1-7.5">Notes 126–135. The parallel in the Sanhedrin.66b">Babli is 66b.“One who has sexual relations with a preliminarily married maiden.” Rebbi Yasa in the name of Rebbi Joḥanan, Rebbi Ḥiyya in the name of Rebbi Eleazar: This is Rebbi Meïr’s. But for the rabbis even if she is a minor. What is Rebbi Meïr’s reason? “Lad” is written defectively in the paragraph. How do the rabbis explain “a lad”? Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Once in the paragraph it is written a young woman; this teaches that in the entire paragraph she is an adult. Rebbi Meïr objected to the rabbis: In the matter of the calumniator, a lad is written and she is an adult since a minor is not stoned? What do the rabbis do with this? Rebbi Abin said, explain it that he came to her as a male. Rebbi Jacob bar Abba asked before Rav: What is the law of him who comes to a minor? He said to him, by stoning. What is the law of him who comes to an adult? He said to him, I am reading an adolescent, not an adult. Read an adolescent, not a minor! Do you not agree with me that she has the right to a fine? He answered, because he mistreated her, that includes a minor for a fine. Read because he mistreated her, that includes an adult for a fine! Rav said, even though Rebbi Jacob bar Abba won the logical argument, practice is that he who comes to a minor is [punished] by stoning but she is free. Rebbi Abun in the name of (Rebbi)³⁵⁰It is clear from Ketubot and the Babli that the speaker is Samuel, Rav’s contemporary, and not the later Galilean R. Samuel. Sifry Deut 243 disagrees with Samuels’ argument. Samuel. Why? He understood it from the following: The man who had lain with her alone shall die. Do we not know that the girl has not committed a capital crime? Why does the verse say, do not do anything to the girl; the girl has not committed a capital crime? That includes him who has sexual relations with a [preliminarily married] underage girl; he is stoned and she is free.