## Makkot Daf 23a

###### Makkot 23a:1
[Makkot 23a:1](https://torahapp.org/share/book/Makkot/r/23a:1)

**גְּמָ׳** מַאי טַעְמָא – מִשּׁוּם ״נִקְלָה״.

**William Davidson Edition - English:**
**GEMARA:** The mishna teaches that the attendant rips the garments of the person about to be flogged. The Gemara explains: **What is the reason** for this? It is **due to** the verse: “Forty he shall flog him…and your brother shall be **debased** before you” (Deuteronomy 25:3), as tearing his garments debases him.


###### Makkot 23a:2
[Makkot 23a:2](https://torahapp.org/share/book/Makkot/r/23a:2)

אָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: מִנַּיִן לִרְצוּעָה שֶׁהִיא שֶׁל עֵגֶל – דִּכְתִיב ״אַרְבָּעִים יַכֶּנּוּ״, וּסְמִיךְ לֵיהּ ״לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ״.

**William Davidson Edition - English:**
**Rav Sheshet says in the name of Rabbi Elazar ben Azarya: From where** is it derived **with regard to the strap** used for flogging **that it is** a strap from the hide **of a calf?** It is **as it is written: “Forty he shall flog him,” and juxtaposed to it** is written: **“You shall not muzzle an ox in its threshing”** (Deuteronomy 25:4), indicating that the strap is from the hide of an ox.


###### Makkot 23a:3
[Makkot 23a:3](https://torahapp.org/share/book/Makkot/r/23a:3)

וְאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: מִנַּיִן לִיבָמָה שֶׁנָּפְלָה לִפְנֵי מוּכֵּה שְׁחִין, שֶׁאֵין חוֹסְמִין אוֹתָהּ – דִּכְתִיב ״לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ״, וּסְמִיךְ לֵיהּ ״כִּי יֵשְׁבוּ אַחִים יַחְדָּו וְגוֹ׳״.

**William Davidson Edition - English:**
**And Rav Sheshet says in the name of Rabbi Elazar ben Azarya: From where** is it derived **with regard to a *yevama* who happened before** a *yavam* **afflicted with boils, that one does not compel her** to enter into that levirate marriage? It is derived from a verse, **as it is written: “You shall not muzzle an ox in its threshing,” and juxtaposed to it** is written: **“When brothers dwell together”** (Deuteronomy 25:5), which is the passage dealing with levirate marriage. The *yevama* is not muzzled, as it were, when she states that she does not want to enter into levirate marriage with him.


###### Makkot 23a:4
[Makkot 23a:4](https://torahapp.org/share/book/Makkot/r/23a:4)

וְאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: כׇּל הַמְבַזֶּה אֶת הַמּוֹעֲדִים כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה, דִּכְתִיב ״אֱלֹהֵי מַסֵּכָה לֹא תַעֲשֶׂה לָּךְ״, וּסְמִיךְ לֵיהּ ״אֶת חַג הַמַּצּוֹת תִּשְׁמֹר״.

**William Davidson Edition - English:**
**And Rav Sheshet says in the name of Rabbi Elazar ben Azarya:** Concerning **anyone who treats the Festivals with contempt, it is as though** he is **worshipping idols, as it is written: “Molten gods you shall not make for yourself”** (Exodus 34:17), **and juxtaposed to it** is written: **“The festival of Passover you shall observe”** (Exodus 34:18).


###### Makkot 23a:5
[Makkot 23a:5](https://torahapp.org/share/book/Makkot/r/23a:5)

וְאָמַר רַב שֵׁשֶׁת מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: כׇּל הַמְסַפֵּר לָשׁוֹן הָרָע, וְכֵן הַמְקַבֵּל לָשׁוֹן הָרָע, וְכׇל הַמֵּעִיד עֵדוּת שֶׁקֶר – רָאוּי לְהַשְׁלִיכוֹ לִכְלָבִים, דִּכְתִיב ״לַכֶּלֶב תַּשְׁלִכוּן אֹתוֹ״, וּסְמִיךְ לֵיהּ ״לֹא תִשָּׂא שֵׁמַע שָׁוְא וְגוֹ׳״, קְרִי בֵּיהּ נָמֵי ״לֹא תַשִּׂיא״.

**William Davidson Edition - English:**
**And Rav Sheshet says in the name of Rabbi Elazar ben Azarya:** Concerning **anyone who speaks malicious speech, and anyone who accepts malicious speech** as the truth, **and anyone who testifies a false testimony, it is fit to throw him to the dogs, as it is written: “To the dog you shall cast it”** (Exodus 22:30), **and juxtaposed to it** is written: **“You shall not accept [*lo tissa*] a false report;** do not join with the wicked to be a false witness” (Exodus 23:1). In addition to prohibitions against false testimony and against accepting malicious speech, Rav Sheshet **also reads into** the verse the meaning: **You shall not relate [*lo tassi*]** a false report.


###### Makkot 23a:6
[Makkot 23a:6](https://torahapp.org/share/book/Makkot/r/23a:6)

וּשְׁתֵּי רְצוּעוֹת וְכוּ׳. תָּנָא: שֶׁל חֲמוֹר. כִּדְדָרֵישׁ הָהוּא גָּלִילָאָה עֲלֵיהּ דְּרַב חִסְדָּא: ״יָדַע שׁוֹר קֹנֵהוּ וַחֲמוֹר אֵבוּס בְּעָלָיו יִשְׂרָאֵל לֹא יָדַע וְגוֹ׳״, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יָבֹא מִי שֶׁמַּכִּיר אֵבוּס בְּעָלָיו, וְיִפָּרַע מִמִּי שֶׁאֵינוֹ מַכִּיר אֵבוּס בְּעָלָיו.

**William Davidson Edition - English:**
§ The mishna teaches: **And two straps** go up and down the doubled strap of calf hide. The Sage **taught: And** they are straps **of donkey** hide. **As a certain Galilean interpreted before Rav Ḥisda:** It is written: **“The ox knows its owner, and the donkey its master’s trough; but Israel does not know,** My people does not consider” (Isaiah 1:3). **The Holy One, Blessed be He, says: Let the one who recognizes its master’s trough,** an ox and donkey, **come and exact retribution,** through lashes with a strap of ox and donkey hide, **from one who does not recognize his Master’s trough** and performs transgressions.


###### Makkot 23a:7
[Makkot 23a:7](https://torahapp.org/share/book/Makkot/r/23a:7)

יָדָהּ טֶפַח וְכוּ׳. אָמַר אַבָּיֵי: שְׁמַע מִינַּהּ כֹּל חַד וְחַד לְפוּם גַּבֵּיהּ עָבְדִינַן לֵיהּ. אֲמַר לֵיהּ רָבָא: אִם כֵּן נַפֵּישׁ לְהוּ רְצוּעוֹת טוּבָא! אֶלָּא אָמַר רָבָא: אַבְקָתָא אִית לַיהּ, כִּי בָּעֵי מְיקַטַּר בַּיהּ, כִּי בָּעֵי מְרַפֵּה בַּהּ.

**William Davidson Edition - English:**
The mishna teaches: The length of **its handle** is **one handbreadth,** and the width of the straps is one handbreadth, and the strap must be long enough so that its end reaches the top of his abdomen. **Abaye said: Conclude from it** that **for each and every one, we craft** the strap **according to** the size of **their back. Rava said to him: If so, there will be numerous straps** in court **for them. Rather, Rava said: It has loops; when** the attendant **wants, he ties** the loops to shorten the strap, and **when** the attendant **wants, he loosens** the loops to lengthen the strap. The length of the strap can be adjusted to correspond to the height of the person being flogged.


###### Makkot 23a:8
[Makkot 23a:8](https://torahapp.org/share/book/Makkot/r/23a:8)

מַלְקִין אוֹתוֹ וְכוּ׳. מְנָא הָנֵי מִילֵּי? אָמַר רַב כָּהֲנָא: דְּאָמַר קְרָא ״וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר״ – רִשְׁעָה אַחַת מִלְּפָנָיו, שְׁתֵּי רִשְׁעָיוֹת מֵאַחֲרָיו.

**William Davidson Edition - English:**
§ The mishna teaches: **One flogs him** with one-third of the lashes from the front of him and two one-third portions from behind him. The Gemara asks: **From where are these matters** derived? **Rav Kahana said:** It is derived from a verse, **as the verse states: “And the judge shall cause him to lie down, and strike him before him in accordance with his wickedness, by number”** (Deuteronomy 25:2), indicating that the attendant strikes him in accordance with **one** portion of **wickedness from the front of him,** and **two** portions of **wickedness from behind him.**


###### Makkot 23a:9
[Makkot 23a:9](https://torahapp.org/share/book/Makkot/r/23a:9)

אֵין מַלְקִין אוֹתוֹ וְכוּ׳. אָמַר רַב חִסְדָּא אָמַר רַבִּי יוֹחָנָן: מִנַּיִן לִרְצוּעָה שֶׁהִיא מוּכְפֶּלֶת – שֶׁנֶּאֱמַר ״וְהִפִּילוֹ״. וְהָא מִיבְּעֵי לֵיהּ לְגוּפֵיהּ! אִם כֵּן לִכְתּוֹב קְרָא ״יַטֵּיהוּ״, מַאי ״הִפִּילוֹ״? שְׁמַע מִינַּהּ תַּרְתֵּי.

**William Davidson Edition - English:**
The mishna teaches: **And he does not flog him** when the one receiving lashes is standing, nor when he is sitting; rather, he flogs him when he is hunched, as it is stated: “And the judge shall cause him to lie down.” **Rav Ḥisda says** that **Rabbi Yoḥanan says: From where** is it derived with regard **to the strap that it is doubled?** It is derived from a verse, **as it is stated: And he shall cause him to lie down [*vehippilo*],** which is interpreted based on the similar Aramaic root *ayin*, *peh*, *peh*, meaning double. The Gemara asks: **But doesn’t he require** that verse **for** the fundamental *halakha* **itself,** as the mishna teaches: He flogs him when he is hunched. The Gemara answers: **If so, let the verse write: Shall bend him. What** is the meaning of: **“Shall cause him to lie down”? Conclude two** conclusions **from it:** The *halakha* that the person being flogged must be hunched, and the allusion to the doubling of the strap.


###### Makkot 23a:10
[Makkot 23a:10](https://torahapp.org/share/book/Makkot/r/23a:10)

הַמַּכֶּה מַכֶּה בְּיָדוֹ. תָּנוּ רַבָּנַן: אֵין מַעֲמִידִין חַזָּנִין אֶלָּא חֲסֵירֵי כֹחַ וִיתֵירֵי מַדָּע. רַבִּי יְהוּדָה אוֹמֵר: אֲפִילּוּ חֲסֵירֵי מַדָּע וִיתֵירֵי כֹּחַ.

**William Davidson Edition - English:**
§ The mishna teaches: **And the** attendant **flogging** the one receiving lashes **flogs** him **with** one **hand** with all his strength. **The Sages taught:** For the administration of lashes, the court **appoints only attendants** who are **lacking in strength and** are **exceedingly knowledgeable** in Torah. **Rabbi Yehuda says:** The court may appoint **even** those who are **lacking in knowledge and** are **exceedingly strong.**


###### Makkot 23a:11
[Makkot 23a:11](https://torahapp.org/share/book/Makkot/r/23a:11)

אָמַר רָבָא: כְּווֹתֵיהּ דְּרַבִּי יְהוּדָה מִסְתַּבְּרָא, דִּכְתִיב ״לֹא יוֹסִיף... פֶּן יוֹסִיף״, אִי אָמְרַתְּ בִּשְׁלָמָא חֲסֵירֵי מַדָּע – הַיְינוּ דִּצְרִיךְ לְאַזְהוֹרֵי. אֶלָּא אִי אָמְרַתְּ יְתֵירֵי מַדָּע – מִי צְרִיךְ לְאַזְהוֹרֵי? וְרַבָּנַן: אֵין מְזָרְזִין אֶלָּא לַמְזוֹרָז.

**William Davidson Edition - English:**
**Rava said: It is reasonable** to rule **in accordance with** the opinion **of Rabbi Yehuda, as it is written:** “Forty he shall flog him; **he shall not exceed, lest he continue** to beat him” (Deuteronomy 25:3). He explains: **Granted, if you say** that even people **lacking in** halakhic **knowledge** are appointed, **that is** why **it is necessary to warn** him not to add lashes. **But if you say** only people who are **exceedingly knowledgeable** are appointed, **does** the Torah **need to warn** the attendant? Apparently, even a person lacking in knowledge can be appointed as an attendant. **And** according to **the Rabbis,** that is no proof, as there is an expression that **one implores only one who is** already **implored.** In other words, only one who is already cognizant of a *halakha* can be effectively warned to observe it.


###### Makkot 23a:12
[Makkot 23a:12](https://torahapp.org/share/book/Makkot/r/23a:12)

תָּנָא: כְּשֶׁהוּא מַגְבִּיהַּ – מַגְבִּיהַּ בִּשְׁתֵּי יָדָיו, וּכְשֶׁהוּא מַכֶּה – מַכֶּה בְּיָדוֹ אַחַת, כִּי הֵיכִי (דְּלֵיתֵא) [דְּתֵיתֵי] מִדִּידֵיהּ.

**William Davidson Edition - English:**
It is **taught: When** the attendant **raises** the strap to administer the lashes, **he raises** it **with both hands, and when he flogs** the one receiving lashes, **he flogs with one hand, so that** the lashes **will come from him** in a deliberate manner.


###### Makkot 23a:13
[Makkot 23a:13](https://torahapp.org/share/book/Makkot/r/23a:13)

וְהַקּוֹרֵא קוֹרֵא וְכוּ׳. תָּנוּ רַבָּנַן: הַגָּדוֹל שֶׁבַּדַּיָּינִין קוֹרֵא, הַשֵּׁנִי מוֹנֶה, וְהַשְּׁלִישִׁי אוֹמֵר: ״הַכֵּהוּ״! בִּזְמַן שֶׁמַּכָּה מְרוּבָּה – מַאֲרִיךְ, בִּזְמַן שֶׁמַּכָּה מוּעֶטֶת – מְקַצֵּר. וְהָא אֲנַן תְּנַן: חוֹזֵר לִתְחִלַּת הַמִּקְרָא! מִצְוָה לְצַמְצֵם, וְאִי[ם] לֹא צִמְצֵם – חוֹזֵר לִתְחִלַּת הַמִּקְרָא.

**William Davidson Edition - English:**
§ The mishna teaches: **And the** court **crier recites** the verse beginning: “If you do not observe to perform,” as well as other verses. **The Sages taught: The most prominent of the judges recites** the verses, **the second** most prominent judge **counts** the lashes, **and the third** most prominent **says** to the attendant: **Strike him. When the lashes are numerous,** the one reciting the verses **extends** his recitation; **when the lashes are few,** he **curtails** his recitation by reciting it faster. In both cases, he does so to coordinate the recitation with the duration of the lashes. The Gemara asks: **But didn’t we learn** in the mishna: And then **he returns to the beginning of the** first **verse,** indicating that one could read the passage several times? The Gemara answers: The **mitzva is to precisely** coordinate recitation of the verses with the flogging, **and if he did not precisely** coordinate between them, and he completed the recitation of the verses before completing the lashes, **he returns to the beginning of the** first **verse.**


###### Makkot 23a:14
[Makkot 23a:14](https://torahapp.org/share/book/Makkot/r/23a:14)

תָּנוּ רַבָּנַן: ״מַכָּה רַבָּה״, אֵין לִי אֶלָּא מַכָּה רַבָּה, מַכָּה מוּעֶטֶת מִנַּיִן? תַּלְמוּד לוֹמַר: ״לֹא יוֹסִיף״. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״מַכָּה רַבָּה״? לִימֵּד עַל הָרִאשׁוֹנוֹת שֶׁהֵן מַכָּה רַבָּה.

**William Davidson Edition - English:**
The Gemara cites another *baraita* with regard to the number of lashes. **The Sages taught:** From the verse: “He shall not exceed, lest he continue to beat him beyond these, **a great flogging”** (Deuteronomy 25:3), **I have** derived **only** a prohibition with regard to **a great flogging; from where** do I derive that even **a minimal** excessive **flogging** is prohibited? I derive it from **the verse** that **states: “He shall not exceed,”** at all. The Gemara asks: If so, **why** must **the verse state: “A great flogging”?** This **teaches that the initial** lashes must be administered **as a great flogging,** with all of the attendant’s strength.


###### Makkot 23a:15
[Makkot 23a:15](https://torahapp.org/share/book/Makkot/r/23a:15)

נִתְקַלְקֵל וְכוּ׳. תָּנוּ רַבָּנַן: אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה בְּרֵיעִי וְלֹא בְּמַיִם, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: הָאִישׁ בְּרֵיעִי, וְהָאִשָּׁה בְּמַיִם. וַחֲכָמִים אוֹמְרִים: אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה – בֵּין בְּרֵיעִי בֵּין בְּמַיִם.

**William Davidson Edition - English:**
§ The mishna teaches: If the one being flogged **sullies himself,** with excrement or urine, he is exempt from further lashes. Rabbi Yehuda says: The man is exempted with excrement, and the woman is exempted even with urine. **The Sages taught** in a *baraita*: For **both a man and a woman,** they are exempted if they sully themselves **with excrement, but not** if they do so **with urine;** this is **the statement of Rabbi Meir. Rabbi Yehuda says: The man with excrement, and the woman** even **with urine. And the Rabbis say: Both a man and a woman** are exempt from further lashes **whether** they sullied themselves **with excrement or with urine.**


###### Makkot 23a:16
[Makkot 23a:16](https://torahapp.org/share/book/Makkot/r/23a:16)

וְהָתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר: אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה – בְּרֵיעִי! אָמַר רַב נַחְמָן בַּר יִצְחָק: שְׁנֵיהֶם שָׁוִין בְּרֵיעִי.

**William Davidson Edition - English:**
The Gemara asks with regard to the opinion attributed to Rabbi Yehuda: **But isn’t it taught** in a *baraita* that **Rabbi Yehuda says: Both a man and a woman** are exempted **with excrement,** indicating that Rabbi Yehuda holds that a woman is not exempted with urine. **Rav Naḥman bar Yitzḥak said:** There is no contradiction; that *baraita* is merely stating that according to Rabbi Yehuda **both are equal with regard to excrement.** That does not mean that Rabbi Yehuda holds that a woman is not exempted with urine.


###### Makkot 23a:17
[Makkot 23a:17](https://torahapp.org/share/book/Makkot/r/23a:17)

אָמַר שְׁמוּאֵל: כְּפָתוּהוּ, וְרָץ מִבֵּית דִּין – פָּטוּר. מֵיתִיבִי: קָלָה, בֵּין בָּרִאשׁוֹנָה בֵּין בַּשְּׁנִיָּה – פּוֹטְרִין אוֹתוֹ. נִפְסְקָה רְצוּעָה בַּשְּׁנִיָּה – פּוֹטְרִין אוֹתוֹ, בָּרִאשׁוֹנָה – אֵין פּוֹטְרִין אוֹתוֹ. אַמַּאי? לֶהֱוֵי כְּרָץ! הָתָם רָץ, הָכָא לָא רָץ.

**William Davidson Edition - English:**
**Shmuel says:** If **they bound him** to be flogged **and he fled from** the **court,** he is **exempt. The Gemara raises an objection** from a *baraita*: If he **was debased** with excrement, **whether during** the **first** lash **or during** the **second** lash, the court **exempts him.** But in a case where the **strap was severed** during the course of the flogging, if this occurred **during** the **second** lash **they exempt him,** but if it happened **during** the **first** lash, **they do not exempt him. Why** is he not exempted during the first lash? **Let** his status **be like one who fled** from the court before the flogging began, in which case he is exempt. The Gemara answers: **There,** in that case, **he fled** from the court and he is not compelled to return; **here, he did not flee,** and therefore he is not exempted without being flogged.


###### Makkot 23a:18
[Makkot 23a:18](https://torahapp.org/share/book/Makkot/r/23a:18)

תָּנוּ רַבָּנַן: אֲמָדוּהוּ לִכְשֶׁיִּלְקֶה קָלֶה – פּוֹטְרִין אוֹתוֹ. לִכְשֶׁיֵּצֵא מִבֵּית דִּין קָלֶה – מַלְקִין אוֹתוֹ. וְלֹא עוֹד אֶלָּא, אֲפִילּוּ קָלָה בַּתְּחִלָּה – מַלְקִין אוֹתוֹ שֶׁנֶּאֱמַר: ״וְהִכָּהוּ וְגוֹ׳ וְנִקְלָה״ וְלֹא שֶׁלָּקָה כְּבָר בְּבֵית דִּין.

**William Davidson Edition - English:**
**The Sages taught:** If **they assessed** concerning **him that when he is flogged he** will be **debased** with excrement, **they exempt him,** as the court does not administer a punishment that will lead to debasing the one being flogged beyond the shame generated by the lashes themselves. But if they assessed concerning him **that** it is only **when he will leave the court** that **he** will be **debased** with excrement, **they flog him. Moreover, even if he was debased initially,** before any lashes were administered, **they** nevertheless **flog him, as it is stated: “And strike him…and** your brother **shall be debased”** (Deuteronomy 25:2–3), indicating that the reference is to one debased as a result of the lashes, **and not** to **one who was already debased in court** prior to being flogged.


###### Makkot 23a:19
[Makkot 23a:19](https://torahapp.org/share/book/Makkot/r/23a:19)

**מַתְנִי׳** כׇּל חַיָּיבֵי כָרֵיתוֹת שֶׁלָּקוּ – נִפְטְרוּ יְדֵי כְּרִיתָתָם, שֶׁנֶּאֱמַר: ״וְנִקְלָה אָחִיךָ לְעֵינֶיךָ״ – כְּשֶׁלָּקָה הֲרֵי הוּא כְּאָחִיךָ, דִּבְרֵי רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
**MISHNA:** **All those liable** to receive ***karet* who were flogged are exempted from their** punishment of ***karet*, as it is stated: “And your brother shall be debased before your eyes”** (Deuteronomy 25:3), indicating: **Once he is flogged he is as your brother,** as his sin has been atoned and he is no longer excised from the Jewish people; this is **the statement of Rabbi Ḥananya ben Gamliel.**


###### Makkot 23a:20
[Makkot 23a:20](https://torahapp.org/share/book/Makkot/r/23a:20)

וְאָמַר רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל: מָה אִם הָעוֹבֵר עֲבֵירָה אַחַת נוֹטֵל נַפְשׁוֹ עָלֶיהָ, הָעוֹשֶׂה מִצְוָה אַחַת עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּנָּתֵן לוֹ נַפְשׁוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר: מִמְּקוֹמוֹ הוּא לָמֵד, שֶׁנֶּאֱמַר: ״וְנִכְרְתוּ הַנְּפָשׁוֹת הָעֹשֹׂת וְגוֹ׳״

**William Davidson Edition - English:**
**And Rabbi Ḥananya ben Gamliel says: And if** for **one who performs one transgression his soul is taken for it,** as one’s soul can be uprooted from the world for one transgression, for **one who performs a single mitzva,** it is **all the more so** the case **that his soul will be given to him,** as the reward for performing mitzvot is greater than the punishment for performing transgressions. **Rabbi Shimon says: It is derived from its** own **place** in the Torah, **as it is stated** at the conclusion of the passage discussing intercourse with forbidden relatives, which is punishable with *karet*: **“And the souls that perform** them **shall be excised”** (Leviticus 18:29), **and it states** toward the beginning of that chapter: