## Jerusalem Talmud Makkot Chapter 3

###### Jerusalem Talmud Makkot 3:1:1
[Jerusalem Talmud Makkot 3:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:1:1)

**משנה:** וְאֵילּוּ הֵן הַלּוֹקִין הַבָּא עַל אֲחוֹתוֹ וְעַל אֲחוֹת אָבִיו וְעַל אֲחוֹת אִמּוֹ וְעַל אֲחוֹת אִשְׁתּוֹ וְעַל אֵשֶׁת אָחִיו וְעַל אֵשֶׁת אֲחִי אָבִיו וְעַל הַנִּידָּה. אַלְמָנָה לְכֹהֵן גָּדוֹל גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט. אַלְמָנָה וּגְרוּשָׁה חַיָיבִין עָלֶיהָ מִשּׁוּם שְׁנֵי שֵׁמוֹת. גְּרוּשָׁה וַחֲלוּצָה אֵינוֹ חַיָיב אֶלָּא מִשּׁוּם שֵׁם אֶחָד בִּלְבָד:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** The following are flogged¹ 27:10), and cursing using the Name which is a potential capital crime.
A crime connected to a positive commandment cannot lead to punishment by flogging as long as the positive commandment still can be executed (Mishnah 4).
The infraction of a positive commandment cannot be punished. For example, the High Priest is commanded to marry a virgin. He is prohibited of marrying a widow, divorcee, or desecrated woman (*Lev.* 21:13–14). If he marries a woman who is not forbidden but not a virgin, he cannot be punished.
A prohibition understood by inference, not written explicitly, cannot be punished.: He who copulates with his sister² 20:17. The list starts with sexual transgressions punishable by Heaven., or his father’s sister, or his mother’s sister³. 20:19., or his wife’s sister⁴ 18:18. This is a simple prohibition., or his brother’s wife⁵. 20:21., or his father’s brother’s wife⁶. 20:20., or a menstruating woman⁷. 20:18.. A widow for the High Priest⁸ 21:14, a simple prohibition., or a divorcee⁹ 21:7. The clause about *halîṣah*, the freeing of the widow of a childless man from levirate marriage, is in dispute; the majority holds that the prohibition of the widow after *halîsah* is rabbinic. or one having received *ḥalîṣah* for a common priest. For a widow and divorcee one is liable because of two categories¹⁰. For a divorcee having received *ḥalîṣah* one is only liable for one category¹¹ is forbidden only as a kind of divorce..

footnotes:
¹ As a matter of principle, all transgressions of biblical prohibitions are punishable by flogging unless specifically exempted. The rules are spelled out by Maimonides in his Commentary to this Mishnah. It is under stood that a sentence of flogging can be passed only after a trial based on the testimony of two witnesses both to the fact of the crime and the necessary warning given to the perpetrator.A crime punishable by the death penalty can never lead to a sentence of flogging, even if the death penalty cannot be imposed because of a material or technical obstacle. Crimes punishable by extirpation or Death by the Hand of Heaven are subject to flogging, since in this case the earthly punishment guarantees the sinner his part in the World to Come (Mishnah 17).A crime punishable by a fine cannot lead to punishment by flogging. Crimes done by speech without accompanying action are not punishable by flogging, except swearing falsely, substituting sacrifices (Lev.
² Lev.
³ Lev
⁴ Lev.
⁵ Lev
⁶ Lev
⁷ Lev
⁸ Lev.
⁹ Lev.
¹⁰ If the High Priest marries a widow who had been a divorcee.
¹¹ Since halîṣah


###### Jerusalem Talmud Makkot 3:2:1
[Jerusalem Talmud Makkot 3:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:2:1)

**משנה:** הַטָּמֵא שֶׁאָכַל אֶת הַקּוֹדֶשׁ וְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא הָאוֹכֵל חֵלֶב וְדָם וְנוֹתָר וּפִגּוּל וְטָמֵא הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ וְהָאוֹכֵל חָמֵץ בַּפֶּסַח. וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְּיוֹם הַכִּיפּוּרִים וְהַמְּפַטֵּם אֶת הַשֶּׁמֶן וְהַמְפַטֵּם אֶת הַקְּטוֹרֶת וְהַסָךְ בְּשֶׁמֶן הַמִּשְׁחָה וְהָאוֹכֵל נְבֵילוֹת וּטְרֵיפוֹת שְׁקָצִים וּרְמָשִׂים. אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִיטְּלוּ תְרוּמָתוֹ וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. כַּמָּה יֹאכַל מִן הַטֶּבֶל וִיהֵא חַיָיב. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁהוּא וַחֲכָמִים אוֹמְרִים כַּזָּיִת. אָמַר לָהֶן רִבִּי שִׁמְעוֹן אֵין אַתֶּם מוֹדִין לִי בָּאוֹכֵל (נְבֵילָה) [נְמָלָה] כָּל שֶׁהוּא שֶׁהוּא חַיָיב. אָמְרוּ לוֹ מִפְּנֵי שֶׁהִיא כְבִרְיָיתָהּ. אָמַר לָהֶן אַף חִיטָּה אַחַת כְּבִירְיָתָהּ:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** An impure person who ate holy food¹² 7:20,21; transgressions punishable by extirpation., or who came into the Temple when impure¹³ 19:13.. One who eats fat¹⁴ 7:25., or blood¹⁵. 7:27., or leftover, or *piggul*¹⁶ 19:8., or impure¹⁷ is a sacrifice which was offered with the idea in mind (of the offerer or the officiating priest) that it should be eaten out of its allotted time (or place); *Lev.* 7:18,19:8. The root of *piggul* probably is فجل “to be soft”. [sacrificial meat]. One who sacrifices outside¹⁹ 17:4., or one who eats leavened matter on Passover²⁰. 12:19.. One who eats or does work on the Day of Atonement²¹ 23:29–30., and one who compounds the oil²². 30:33. The anointing oil in the proportions spelled out there., or compounds the incense²³. 30:38. Incense had to be compounded fresh every year., and who rubs with the anointing oil²². 30:33. The anointing oil in the proportions spelled out there., and one who eats carcass²⁴ 14:21, a simple prohibition. or torn meat²⁵. 22:30, a simple prohibition., abominations and crawling things²⁶. 11:11,44.. If one ate *ṭevel*²⁷. 22:10. or first tithe from which heave was not taken²⁸ 18:28, the penalty *Num.* 18:32., or second tithe²⁹ 14:24. or dedicated food³⁰. 27:11. which was not redeemed. How much does he have to eat from *ṭevel* to be liable? Rebbi Simeon says, anything; but the Sages say, the volume of an olive. Rebbi Simeon told them, do you not agree that one who eats (carcass meat) [an ant]³¹ and ms., נבילה “carcass meat”. In all other sources נמלה “ant”. The latter reading is the only one which makes sense since it both is forbidden (*Lev*. 11:42) and much less than the size of an olive. is liable? They told him, because it is a creature. He answered them, also a grain of wheat³² is a creature.

footnotes:
¹² Lev.
¹³ Num.
¹⁴ Lev.
¹⁵ Lev
¹⁶ Lev.
¹⁷ “Leftover” refers to meat from acceptable sacrifices which was not eaten during the statutory time limit. Piggul
¹⁹ Lev.
²⁰ Ex
²¹ Lev.
²² Ex
²³ For profane purposes, Ex
²² Ex
²⁴ Deut.
²⁵ Ex
²⁶ Lev
²⁷ Fully harvested produce of which the priests’ heave was not taken; Lev
²⁸ The obligation is Num.
²⁹ Outside the place of the Sanctuary it needs redemption, Deut.
³⁰ Donated to the Temple to be sold for its value, not dedicated to the altar; Lev
³¹ In editio princeps
³² Given as heave (biblically restricted to grain, wine, and olive oil).


###### Jerusalem Talmud Makkot 3:3:1
[Jerusalem Talmud Makkot 3:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:3:1)

**משנה:** הָאוֹכֵל בִּיכּוּרִים עַד שֶׁלֹּא קָרָא עֲלֵיהֶן. קָדְשֵׁי קֳדָשִׁים חוּץ לַקְּלָעִים. קֳדָשִׁים קַלִּין וּמַעֲשֵׂר שֵׁנִי חוּץ לַחוֹמָה. הַשּׁוֹבֵר אֶת הָעֶצֶם בַּפֶּסַח טָהוֹר הֲרֵי זֶה לוֹקֶה אַרְבָּעִים. אֲבָל הַמּוֹתִיר בַּטָּהוֹר וְהַשּׁוֹבֵר בַּטָּמֵא אֵינוֹ לוֹקֶה אַרְבָּעִים:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One who eats First Fruits before he recited over them³³ 12:17) after the Temple ceremony. This point is in dispute between R. Aqiba and others., or most holy sacrifices outside the Temple enclosure³⁴10:15)., or simple sacrifices or Second Tithe outside of the wall³⁵ 10:14 for priests, *Deut.* 12:17 for others.. One who breaks a bone of a pure Passover sacrifice is flogged 40 [lashes]³⁶. 12:46.. But one who leaves over of the pure³⁷ or breaks a bone of the impure³⁸ is not flogged 40 [lashes].

footnotes:
³³ First Fruits have to be eaten by the priest (Deut.
³⁴ They are restricted to priests (Lev.
³⁵ Lev.
³⁶ Ex
³⁷ Example of a prohibition subordinated to a positive commandment; cf. Note 1.
³⁸ It lost its holiness.


###### Jerusalem Talmud Makkot 3:4:1
[Jerusalem Talmud Makkot 3:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:4:1)

**משנה:** הַנּוֹטֵל אֵם עַל הַבָּנִים רִבִּי יְהוּדָה אוֹמֵר לוֹקֶה וְאֵינוֹ מְשַׁלֵּחַ. וַחֲכָמִים אוֹמְרִים מְשַׁלֵּחַ וְאֵינוֹ לוֹקֶה. זֶה הַכְּלָל כָּל מִצְוָה בְלֹא תַעֲשֶׂה שֶׁיֶּשׁ בָּהּ קוּם וַעֲשֵׂה אֵין חַיָיבִין עָלֶיהָ:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** He who takes the mother with the young, Rebbi Jehudah says he is flogged but does not have to send away. But the Sages say, he sends away and is not flogged³⁹ 22:6–7.. This is the principle: One is not liable for any prohibition coupled with a positive commandment.

footnotes:
³⁹ Deut.


###### Jerusalem Talmud Makkot 3:5:1
[Jerusalem Talmud Makkot 3:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:5:1)

**משנה:** הַקּוֹרֵחַ קָרְחָה בְרֹאשׁוֹ וְהַמַּקִּיף פְּאַת רֹאשׁוֹ וְהַמַּשְׁחִית פְּאַת זְקָנוֹ וְהַשּׂוֹרֵט שְׂרִיטָה אַחַת עַל הַמֵּת חַיָיב. שָׂרַט שְׂרִיטָה אַחַת עַל חֲמִשָּׁה מֵתִים אוֹ חָמֵשׁ שְׂרִיטוֹת עַל מֵת אֶחָד חַיָיב עַל כָּל אַחַת וְאַחַת. עַל הָרֹאשׁ שְׁתַּיִם אַחַת מִכָּאן וְאַחַת מִכָּאן וְעַל הַזָּקָן שְׁתַּיִם מִכָּאן וּשְׁתַּיִם מִכָּאן וְאַחַת מִלְּמָטָּה. רִבִּי אֶלְעָזָר אוֹמֵר אִם נְטָלָן כּוּלָּן כְאַחַת אֵינוֹ חַיָיב אֶלָּא אַחַת. וְאֵינוֹ חַיָיב עַד שֶׁיִּטְּלֶנּוּ בַתַּעַר. רִבִּי לָעְזָר אוֹמֵר אֲפִלּוּ לִקְּטוֹ בַּמַלְקֵט אוֹ בָרְהִיטְנִי חַיָיב:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One who shaves a bald spot on his head⁴⁰ 21:5, *Deut.* 14:1., and who shaves off his sideburns, and who shaves off the corners of his beard,⁴¹ 19:27. and one who scratches one scratch for a deceased is liable. If he scratched one scratch for five deceased, or five scratches for one deceased, he is liable for each single one⁴² 19:28 forbids a single scratch for a single deceased.; for the head two, one for each side; for the beard two on each side and one for the chin⁴³. Rebbi Eleazar⁴⁴ says, if he removed all at once he is liable only once. He is liable only if he took them off with a razor; Rebbi Eleazar says, even if he took them off with pincers or a plane.

footnotes:
⁴⁰ Lev.
⁴¹ Lev.
⁴² Since Lev.
⁴³ The five corners of a beard are: near the ear on each side, the cheekbone on each side, and the chin.
⁴⁴ Most sources read: R. Eliezer.


###### Jerusalem Talmud Makkot 3:6:1
[Jerusalem Talmud Makkot 3:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:6:1)

**משנה:** הַכּוֹתֵב כְּתוֹבֶת קַעֲקַע כָּתַב וְלֹא קִיעֲקַע קִיעֲקַע וְלֹא כָתַב אֵינוֹ חַיָיב עַד שֶׁיִּכְתּוֹב וִיקַעֲקֵעַ בַּדְּיוֹ וּבַכְּחוֹל וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר אֵינוֹ חַיָיב עַד שֶׁיִּכְתּוֹב שָׁם הַשֵּׁם שֶׁנֶּאֱמַר וּכְתוֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי ה׳:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One who writes a tattoo. If he designed but did not tattoo, or tattooed but did not design, he is not liable until he design and permanently color with ink of *kohl* or anything that leaves a mark. Rebbi Simeon ben Jehudah says, only if the writes the Name, as it is said⁴⁵ 19:28. Tattooing has two parts: making a scratch and coloring it with permanent color. It is not too clear which name is intended., *a tattoo design you shall not put on yourselves, I am the Eternal.*

footnotes:
⁴⁵ Lev.


###### Jerusalem Talmud Makkot 3:7:1
[Jerusalem Talmud Makkot 3:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:7:1)

**משנה:** נָזִיר שֶׁהָיָה שׁוֹתֶה בַיַּיִן כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה וְהוּא שׁוֹתֶה חַיָיב עַל כָּל אַחַת וְאַחַת: הָיָה מִיטַּמֵּא לַמֵּתִים כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. אָמְרוּ לוֹ אַל תִּיטַּמֵּא אַל תִּיטַּמֵּא וְהוּא מִיטַּמֵּא חַיָיב עַל כָּל אַחַת וְאַחַת הָיָה מְגַלֵּחַ כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. אָמְרוּ לוֹ אַל תְּגַלַּח אַל תְּגַלַּח וְהוּא מְגַלֵּחַ חַיָיב עַל כָּל אַחַת וְאַחַת. הָיָה לָבוּשׁ בְּכִלְאַיִם כָּל הַיּוֹם אֵינוֹ חַיָיב אֶלָּא אַחַת. אָמְרוּ לוֹ אַל תִּלְבַּשׁ אַל תִּלְבַּשׁ וְהוּא פּוֹשֵׁט וְלוֹבֵשׁ חַיָיב עַל כָּל אַחַת וְאַחַת:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** ⁴⁶ 6:4. If a *nazir* was drinking wine a whole day long, he is liable only once. If one told him, do not drink, do not drink, if then he drinks he is liable for every single occasion.
⁴⁷ 6:6. If he was defiling himself with corpses a whole day long, he is liable only once. If one told him, do not defile yourself, do not defile yourself, if then he defiles himself he is liable for every single occasion.
⁴⁸ 6:5. If he was shaving a whole day long, he is liable only once. If one told him, do not shave, do not shave, if then he shaves he is liable for every single occasion.
If he was dressed in *kilaim* a whole day long, he is liable only once⁴⁹ 19:19. Cf. Introduction to Tractate *Kilaim.*. If one told him, do not dress, do not dress, and he took off and put on, he is liable for every single occasion.

footnotes:
⁴⁶ Mishnah Nazir
⁴⁷ Mishnah Nazir
⁴⁸ Mishnah Nazir
⁴⁹ Lev.


###### Jerusalem Talmud Makkot 3:8:1
[Jerusalem Talmud Makkot 3:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:8:1)

**משנה:** יֵשׁ חוֹרֵשׁ תֶּלֶם אֶחָד וְחַיָיב עָלָיו מִשּׁוּם שְׁמוֹנָה לָאוִין. הַחוֹרֵשׁ בְּשׁוֹר וַחֲמוֹר וְהֵן מוּקְדָּשִׁים בְּכִלְאַיִם בַּכֶּרֶם וּשְׁבִיעִית וְיוֹם טוֹב וְכֹהֵן וְנָזִיר וְאַף בֵּית הַטּוּמְאָה. חוֹנִיָּה בֶּן חֲכִינַאי אוֹמֵר אַף הַלּוֹבֵשׁ כִּלְאָיִם. אָמְרוּ לוֹ אֵינוֹ הַשֵּׁם. אָמַר לָהֶן אַף לֹא הַנָּזִיר הוּא הַשֵּׁם:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One might plough a single furrow and be liable because of it for eight prohibitions. If one ploughs with an ox and a donkey which had been sanctified for *kilaim* in a vineyard, in a Sabbatical year, on a holiday, he is a Cohen and a *nazir* at an impure place⁵⁰22:10. Growing *kilaim* in a vineyard, *Deut.*22:9; it makes growth and vines forbidden for all use. Sabbatical year *Lev.* 25:4 (the verse only forbids sowing). Holiday, *Ex.*12:16. Cohen in an impure place, *Lev.* 21:1.. Onias ben Ḥakhinai said, also if he wore *kilaim.* They told him, this is not of the same category. He told them, neither is the *nazir* of the same category.

footnotes:
⁵⁰ Ploughing with ox and donkey, Deut.


###### Jerusalem Talmud Makkot 3:9:1
[Jerusalem Talmud Makkot 3:9:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:9:1)

**משנה:** כַּמָּה מַלְקִין אוֹתוֹ. אַרְבָּעִים חָסֵר אַחַת. שֶׁנֶּאֱמַר בְּמִסְפַּר אַרְבָּעִים. מִנְיָין שֶׁהוּא סָמוּךְ לְאַרְבָּעִים. רִבִּי יְהוּדָה אוֹמֵר אַרְבָּעִים שְׁלֵמוֹת. וְאֵיכָן הוּא לוֹקֶה אֶת הַיְתֵרָה בֵּין כְּתֵיפָיו:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** How much is he flogged? Forty minus one, as it is said: *in number: forty*⁵¹ 25:2–3. Since “40” is the only number in the text, it is read as standard punishment subject to medical evaluation. (Also in *2Cor.* 11:24 it is not clear whether 40–1 is the real number or simply is the standard expression for flogging.), a number close to forty. Rebbi Jehudah says, he is flogged a full forty. Where is he flogged the extra one² 20:17. The list starts with sexual transgressions punishable by Heaven.? Between his shoulders.

footnotes:
⁵¹ Deut.
² Lev.


###### Jerusalem Talmud Makkot 3:10:1
[Jerusalem Talmud Makkot 3:10:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:10:1)

**משנה:** אֵין אוֹמְדִין אוֹתוֹ אֶלָּא בְמַכּוֹת הָרְאוּיוֹת לְהִשְׁתַּלֵּשׁ. אֲמָדוּהוּ לְקַבֵּל אַרְבָּעִים. לָקָה מִקְצָת וְאָמְרוּ שֶׁאֵינוֹ יָכוֹל לְקַבֵּל אַרְבָּעִים פָּטוּר. אֲמָדוּהוּ לְקַבֵּל שְׁמוֹנֶה עֶשְׂרֵה מִשֶּׁלָּקָה אָמְרוּ יָכוֹל הוּא לְקַבֵּל אַרְבָּעִים פָּטוּר. עָבַר עֲבֵירָה שֶׁיֶשׁ בָּהּ שְׁנֵי לָאוִין אֲמָדוּהוּ אוֹמֶד אֶחָד לוֹקֶה וּפָטוּר. וְאִם לָאו לוֹקֶה וּמִתְרַפֵּא וְחוֹזֵר וְלוֹקֶה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One estimates him only for floggings divisible by three⁵². If they estimated that he could receive forty; after he was flogged some, they⁵³ said that he could not withstand forty, he is not liable. If they had estimated him for eighteen; after he was flogged they said that he could withstand forty, he is not liable⁵⁴. If he committed a transgression which involved two prohibitions, if they estimated him in one estimation he is flogged and then is no longer liable; otherwise⁵⁵ he is flogged, recovers, and is flogged a second time.

footnotes:
⁵² As described later, for one stripe in the front one hits two in the back, for a total number divisible by 3. Therefore, the 40th can be neither in front nor in back.
⁵³ The medical experts.
⁵⁴ For further flogging.
⁵⁵ If he is tried for only one transgression, he later can be tried for another transgression based on the same facts.


###### Jerusalem Talmud Makkot 3:11:1
[Jerusalem Talmud Makkot 3:11:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:11:1)

**משנה:** כֵּיצַד מַלְקִין אוֹתוֹ כּוֹפֵת שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו אִם נִקְרְעוּ נִקְרְעוּ וְאִם נִפְרְמוּ נִפְרְמוּ. עַד שֶׁהוּא מְגַלֶּה אֶת לִבִּוֹ וְהָאֶבֶן נְתוּנָה מֵאַחוֹרָיו. חַזַּן הַכְּנֶסֶת עוֹמֵד עָלֶיהָ וּרְצוּעָה שֶׁל עֵגֶל בְּיָדוֹ כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה וּשְׁתֵּי רְצוּעוֹת עוֹלוֹת וְיוֹרְדוֹת בָּהּ: יָדָהּ טֶפַח וְרָחְבָּהּ טֶפַח וּמַגַּעַת עַל פִּי כְרֵיסוֹ. וּמַכֶּה שְׁלִישׁ מִלְּפָנָיו וּשְׁתֵּי יָדוֹת מֵאַחוֹרָיו. וְאֵינוֹ מַכֶּה אוֹתוֹ לֹא עוֹמֵד וְלֹא יוֹשֵׁב אֶלָּא מוּטֶּה. שֶׁנֶּאֱמַר וְהִפִּילוֹ הַשּׁוֹפֵט וְהִכָּהוּ לְפָנָיו וגו׳. וְהַמַּכֶּה מַכֶּה בְיָדוֹ אַחַת בְּכָל כֹּחוֹ: וְהַקּוֹרֵא קוֹרֵא אִם לֹא תִשְׁמֹר לַעֲשׂוֹת אֶת כָּל דִּבְרֵי הַתּוֹרָה וגומ׳. וְהִפְלָא יְי אֶת מַכּוֹתְךָ וְגוֹ׳. וְחוֹזֵר לִתְחִלַּת הַמִּקְרָא. וְאִם מֵת תַּחַת יָדוֹ פָּטוּר. הוֹסִיף לוֹ רְצוּעָה אַחַת וָמֵת הֲרֵי זֶה גּוֹלֶה עַל יָדוֹ. נִתְקַלְקַל בֵּין בָּרֵיעִי בֵּין בַּמַּיִם פָּטוּר. רִבִּי יְהוּדָה אוֹמֵר הָאִישׁ בָּרֵיעִי וְהָאִשָּׁה בַּמָּיִם:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** How does one flog him? One binds both his hands on both sides of a pillar. The beadle grabs his clothing. If it tore, it tore; if it unravelled, it unravelled, until he uncovers his heart. A stone is put behind him on which the beadle stands with a strip of calf’s leather in his hand, folded one into two and two into four, and two strips⁵⁶ go up and down in it.
The handle is one hand-breadth long; its width is one hand-breadth, and it reaches to his belly. He flogs him one third on his front and two thirds on his back. He flogs him neither standing nor sitting but bending down as it is written⁵¹ 25:2–3. Since “40” is the only number in the text, it is read as standard punishment subject to medical evaluation. (Also in *2Cor.* 11:24 it is not clear whether 40–1 is the real number or simply is the standard expression for flogging.), *the judge shall make him fall and flog him on his front* etc. The person who flogs, flogs with one hand with full force.
The reader reads⁵⁷ 28:58–59 contain a total of 34 words. One adds the first 5 words of 28:58 a second time for a total of 39 words, one word for each stroke. *if you will not observe to fulfill all the words of this Torah* etc.; *the Eternal will your flogging exemplary,* etc. and returns to the beginning of the verse. If he⁵⁸ died under his hand, he⁵⁹ is not liable. If he⁵⁹ added a single strip and he⁵⁸ died, he⁵⁹ is exiled because of him⁵⁸. If he⁵⁸ dirtied himself whether by feces or by urine, he is no longer liable⁶⁰ 25:3 prohibits to degrade the criminal, the flogging must stop immediately.. Rebbi Jehudah says, a man by feces, a woman by urine.

footnotes:
⁵⁶ Two double strips of calf hide and two single strips (of donkey hide).
⁵¹ Deut.
⁵⁷ Deut.
⁵⁸ The culprit.
⁵⁹ The beadle.
⁵⁹ The beadle.
⁵⁸ The culprit.
⁵⁹ The beadle.
⁵⁸ The culprit.
⁵⁸ The culprit.
⁶⁰ Since Deut.


###### Jerusalem Talmud Makkot 3:12:1
[Jerusalem Talmud Makkot 3:12:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:12:1)

**משנה:** כָּל חַיָיבֵי כְרִיתוֹת שֶׁלָּקוּ נִפְטְרוּ יְדֵי כְרִיתָתָן שֶׁנֶאֱמַר וְנִקְלָה אָחִיךָ לְעֵינֶיךָ. מִשֶּׁלָּקָה הֲרֵי הוּא כְאָחִיךָ דִּבְרֵי רִבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל. וּמָה אִם הָעוֹבֵר עֲבֵירָה אַחַת נַפְשׁוֹ נִיטְלָה עָלֶיהָ. הָעוֹשֶׂה מִצְוָה אַחַת עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּינָּתֶן לוֹ נַפְשׁוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר מִמְּקוֹמוֹ הוּא לָמֵד שֶׁנֶאֱמַר וְנִכְרְתוּ הַנְּפָשׁוֹת הָעוֹשׂת מִקֶּרֶב עַמָּם. וְאוֹמֵר אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם. הָא כָּל הַיּוֹשֵׁב וְלֹא עָבַר עֲבֵירָה נוֹתְנִין לוֹ שָכָר כְּעוֹשֶׂה מִצְוָה. רִבִּי שִׁמְעוֹן בְּרִבִּי אוֹמֵר הֲרֵי הוּא אוֹמֵר רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ. וּמָה אִם הַדָּם שֶׁנַּפְשׁוֹ שֶׁל אָדָם חָתָה מִמֶּנּוּ הַפּוֹרֵשׁ מִמֶּנּו מְקַבֵּל שָׂכָר. גָּזֵל וַעֲרָיוֹת שֶׁנַּפְשׁוֹ שֶׁל אָדָם מִתְאַוָּה לָהֶן וּמְחַמְּדָתָן הַפּוֹרֵשׁ מֵהֶן עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּזְכֶּה לוֹ וּלְדוֹרוֹתָיו וּלְדוֹרוֹת דּוֹרוֹתָיו עַד סוֹף כָל הַדּוֹרוֹת:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** All those subject to extirpation are no longer liable to extirpation once they were flogged, as it is said, *your brother would be despicable in your eyes*⁶⁰ 25:3 prohibits to degrade the criminal, the flogging must stop immediately.. After he was flogged, he is your brother⁶¹ 10:1. Since extirpation implies denial of the World to Come, it is eliminated., the words of Rebbi Ḥanania ben Gamliel. And since one who commits a transgression may lose his soul because of it, if one fulfills a commandment certainly his soul shall be given to him. Rebbi Simeon says, from its place⁶² 18 ends (v. 29) with extirpation for transgressors but starts with assurances of Eternal Life for those who live by the Torah (v. 5). it can be inferred as it is written, *the souls of the perpetrators will be extirpated*, and it says, *that a human shall do and live in them.* Therefore, to anybody who quietly does not transgress a prohibition is given reward like somebody keeping the Commandments.
Rebbi Simeon ben Rebbi says, does it not say⁶³ 12:23., *only be strong not to eat blood, for blood is the life?* Since one who desists from blood, from which a person recoils, receives reward, if one desists of robbery and sexual offenses, which a person desires and cherishes, certainly he should acquire the merit for himself, his descendants, and his descendants’ descendants to the end of all generations.

footnotes:
⁶⁰ Since Deut.
⁶¹ As your brother, he has part in the World to Come; Mishnah Sanhedrin
⁶² Lev.
⁶³ Deut.


###### Jerusalem Talmud Makkot 3:13:1
[Jerusalem Talmud Makkot 3:13:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:13:1)

**משנה:** רִבִּי חֲנִינָה בֶּן עֲקַשְׁיָה אוֹמֵר רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת יִשְׂרָאֵל לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת שֶׁנֶּאֱמַר יְיָ חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** Rebbi Ḥaninah ben Aqashiah says: The Holy One, praise to Him, wanted to increase the merit of Israel; therefore He multiplied for them teaching and commandments, as it is written⁶⁴ 42:21., *the Eternal desires for the sake of His justice to make His instruction great and prodigious.*

footnotes:
⁶⁴ Is.


###### Jerusalem Talmud Makkot 3:13:2
[Jerusalem Talmud Makkot 3:13:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:13:2)

**הלכה:** [רִבִּי חֲנַנְיָה בֶּן עֲקַשְׁיָה אוֹמֵר רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא וגו׳. מִפְּנֵי מַה מְכַנִּים שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרִין אוֹתוֹ מָקוֹם לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. רִבִּי חוּנָה בְשֵׁם רִבִּי אִימִּי כָּתוּב מְעוֹנָה אֱלֹהֵי קֶדֶם לוֹמַר שֶׁהוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. רִבִּי יוֹסֵה בֶּן חֲלַפְתָּה אָמַר כָּתוּב וַיֹּאמֶר יְי הִנֵּה מָקוֹם אִתִּי לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רִבִּי יִצְחָק כְּתִיב יי בָם סִינַי בַּקֹּדֶשׁ. לָא מִסְתַּבְּרָה אֶלָּא קוֹדֶשׁ בְּסִינַי. לוֹמַר שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רִבִּי יוּדָן לְגִיבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵילָיו מְשׁוֹפָּעִים הֵלַךְ הֵלַךְ לֹא שֶׁהַסּוּס סוֹבֵל אֶת הַגִּיבּוֹר אֶלָּא שֶׁהַגִּיבּוֹר הוּא סוֹבֵל אֶת הַסּוּס.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** ⁶⁵ *Nachmanides*, vol. 2 (Jerusalem 1964) p.399.] Parallel texts are in *Gen. rabba* 68(10), copied in *Yalqut Shimony* 117, and *Pesiqta rabbati Ten Commandments* (ed. Ish-Shalom p. 104b). It is of great theological significance in that it proclaims not only God’s Omnipresence but also His Existence outside of space and time and the possibility of the simultaneous existence of an infinity of different worlds.[“Rebbi Ḥananiah ben Aqashiah says: *The Holy One*,*praise to Him*,*wanted* etc.” Why does one use a substitute name for the Name of the Holy One, praise to Him, and calls Him Place? To say that He is the Place of the world but the world is not His place. ⁶⁶ and *Pesiqta,* they are credited with the statement of the preceding paragraph. “Faith and Trust” quotes the text here. Rebbi Ḥuna in the name of Rebbi Immi: It is written⁶⁷ 33:27. In *Gen. rabba* and *Pesiqta* quoted by R. Isaac., *dwelling is the Primordial God*, to say that He is the dwelling of the world but the world is not His dwelling. Rebbi Yose ben Ḥalaphta said, it is written: ⁶⁸ 33:21. In *Gen. rabba* and *Pesiqta* quoted by R. Huna, R. Immi but *Yalqut* R. Yose ben Halafta.*The Eternal said, there is a place with Me;* to say that He is the Place of the world but the world is not His place. Rebbi Isaac said, it is written⁶⁹ 68:18. In *Gen. rabba* quoted by R. Isaac; anonymous in *Pesiqta*, missing in *Yalqut.* In *Emunah weBittahon* R. [ ] in the name of R. Jacob.: *The Eternal is there, Sinai in the Holy.* Would “the Holy in Sinai” not have been more reasonable? To say that He is the Place of the world but the world is not His place. ⁷⁰ in the name of R. Abba bar Yudan, in *Pesiqta* more elaborated, in the name of R. Yudan, anonymous in *Yalqut.* Rebbi Yudan said, [a parable of] a hero riding on a horse with his weapons hanging down at both sides. It is not that the horse puts up with the hero, but the hero puts up with the horse.

footnotes:
⁶⁵ This Halakhah is preserved only in G, but it is quoted in the name of the Yerushalmi in the book האמונה והבטחון “Faith and Trust” from the cabbalistic circle of Nachmanides [Chapter 15; in H. D. Chavel’s edition of The Works of
⁶⁶ In Gen. rabba
⁶⁷ Deut.
⁶⁸ Ex.
⁶⁹ Ps.
⁷⁰ In Gen. rabba


###### Jerusalem Talmud Makkot 3:13:3
[Jerusalem Talmud Makkot 3:13:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:13:3)

אַמַר רִבִּי אָחָא כְּתִיב יְי חָפֵץ לְמַעַן צִדְקוֹ לְמַעַן צִדְקוֹ לְמַעַן צַדֶּקְךָ בִּשְׁבִיל לְזַכּוֹתָךְ אָמַרְתִּיהָ לָךְ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Aḥa said⁶⁴ 42:21., *the Eternal desires for the sake of His justice.* For His justice? In order to justify you! In order to give merit to you I told it to you⁷¹ makes it clear that צִדְקוֹ should not be translated as in the homiletic use of the verse “His justice” but “his justification” referring to God’s servant..

footnotes:
⁶⁴ Is.
⁷¹ The context in Is.


###### Jerusalem Talmud Makkot 3:13:4
[Jerusalem Talmud Makkot 3:13:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:13:4)

זכינו להשלים בשלום נזכה ונחיה להשלים ללמד וללמד את כל ש׳ סדרי משנה בשלום אמן

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁷² We had the merit to finish in peace. May we be worthy and live to finish studying and teaching all six orders of the Mishnah in peace, Amen.

footnotes:
⁷² The Colophon of the scribe, not part of the Talmud text.


###### Jerusalem Talmud Makkot 3:13:5
[Jerusalem Talmud Makkot 3:13:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Makkot/r/3:13:5)

ברוך יי לעולם אמן ואמן ברוך שם כבוד מלכותו לעולם ועד]

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Praise to the Eternal forever, Amen and Amen⁷³ 89:53.. Praise to the Name of the glory of His Kingdom forever and ever⁷⁴ 6:4..]

footnotes:
⁷³ Ps.
⁷⁴ The required eulogy after the recitation of Deut.