## Sanhedrin Daf 52b

###### Sanhedrin 52b:1
[Sanhedrin 52b:1](https://torahapp.org/share/book/Sanhedrin/r/52b:1)

לְמָה תַּלְמִיד חָכָם דּוֹמֶה לִפְנֵי עַם הָאָרֶץ? בַּתְּחִלָּה, דּוֹמֶה לְקִיתוֹן שֶׁל זָהָב. סִיפֵּר הֵימֶנּוּ, דּוֹמֶה לְקִיתוֹן שֶׁל כֶּסֶף. נֶהֱנָה מִמֶּנּוּ, דּוֹמֶה לְקִיתוֹן שֶׁל חֶרֶשׂ. כֵּיוָן שֶׁנִּשְׁבַּר, שׁוּב אֵין לוֹ תַּקָּנָה.

**William Davidson Edition - English:**
**To what is a Torah scholar compared** when he is standing **before an ignoramus? At first,** when he does not know him, the ignoramus considers him to be **like a goblet [*lekiton*] of gold.** Once **he has conversed with him** concerning mundane matters, he considers him to be **like a goblet of silver,** i.e., the stature of the Torah scholar is downgraded in the eyes of the ignoramus. Once the scholar **has received benefit from** the ignoramus, **he** considers him to be **like an earthenware goblet,** which **once broken cannot be fixed.**


###### Sanhedrin 52b:2
[Sanhedrin 52b:2](https://torahapp.org/share/book/Sanhedrin/r/52b:2)

אִימַּרְתָּא בַּת טָלֵי, בַּת כֹּהֵן שֶׁזִּינְּתָה הֲוַאי. אַקְּפַהּ (רַב) חָמָא בַּר טוֹבִיָּה חֲבִילֵי זְמוֹרוֹת וְשַׂרְפַהּ.

**William Davidson Edition - English:**
The Gemara relates: **Imrata bat Talei was a priest’s daughter who committed adultery. Rav Ḥama bar Toviyya surrounded her** with **bundles of branches and burned her.**


###### Sanhedrin 52b:3
[Sanhedrin 52b:3](https://torahapp.org/share/book/Sanhedrin/r/52b:3)

אָמַר רַב יוֹסֵף: טְעָה בְּתַרְתֵּי, טְעָה בִּדְרַב מַתְנָה, וּטְעָה בִּדְתַנְיָא. ״וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם״ – בִּזְמַן שֶׁיֵּשׁ כֹּהֵן יֵשׁ מִשְׁפָּט, בִּזְמַן שֶׁאֵין כֹּהֵן אֵין מִשְׁפָּט.

**William Davidson Edition - English:**
**Rav Yosef says:** Rav Ḥama bar Toviyya **erred with regard to two** *halakhot*. **He erred with regard to** the ruling **of Rav Mattana,** i.e., that burning is performed using a wick of lead, **and he erred with regard to that which is taught** in a *baraita*: It is derived from the verse: **“And you shall come to the priests, the Levites, and to the judge that will be in those days”** (Deuteronomy 17:9), that **at a time when there is a priest** serving in the Temple, i.e., when the Temple is built, **there is judgment** of capital cases. By inference, **at a time when there is no priest, there is no judgment** of capital cases.


###### Sanhedrin 52b:4
[Sanhedrin 52b:4](https://torahapp.org/share/book/Sanhedrin/r/52b:4)

אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק: מַעֲשֶׂה בְּבַת כֹּהֵן שֶׁזִּינְּתָה וְכוּ׳. אָמַר רַב יוֹסֵף: בֵּית דִּין שֶׁל צַדּוּקִים הֲוָה.

**William Davidson Edition - English:**
§ The mishna teaches that **Rabbi Elazar, son of Rabbi Tzadok, said: An incident** occurred **with regard to a priest’s daughter who committed adultery,** and she was executed by actual burning, and the Sages said to him that the court at that time was not proficient in *halakha*. **Rav Yosef says: It was a court of the Sadducees,** who interpreted the verse according to its straightforward meaning.


###### Sanhedrin 52b:5
[Sanhedrin 52b:5](https://torahapp.org/share/book/Sanhedrin/r/52b:5)

הָכִי אֲמַר לְהוּ, וְהָכִי אַהְדַּרוּ לֵיהּ? וְהָתַנְיָא, אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק: זְכוּרַנִי כְּשֶׁהָיִיתִי תִּינוֹק וּמוּרְכָּב עַל כְּתֵיפוֹ שֶׁל אַבָּא, וְהֵבִיאוּ בַּת כֹּהֵן שֶׁזִּינְּתָה וְהִקִּיפוּהָ חֲבִילֵי זְמוֹרוֹת וּשְׂרָפוּהָ. אָמְרוּ לוֹ: קָטָן הָיִיתָ, וְאֵין מְבִיאִין רְאָיָה מִן הַקָּטָן. שְׁנֵי מַעֲשִׂים הֲווֹ.

**William Davidson Edition - English:**
The Gemara asks: **Did** Rabbi Elazar ben Tzadok **say that to** the Sages, **and did** the Sages **answer him in that manner? But isn’t** a different version of the exchange **taught** in a *baraita*: **Rabbi Elazar, son of Rabbi Tzadok, says: I remember when I was a child, and was riding on** my **father’s shoulders. And they brought a priest’s daughter who had committed adultery, and surrounded her** with **bundles of branches and burned her.** The Sages **said to him: You were a minor** at that time **and one cannot bring proof from** the testimony of **a minor,** as perhaps you did not understand the proceedings properly. The two versions of this exchange do not accord with each other. The Gemara answers: **There were two** separate **incidents,** and Rabbi Elazar ben Tzadok testified with regard to both.


###### Sanhedrin 52b:6
[Sanhedrin 52b:6](https://torahapp.org/share/book/Sanhedrin/r/52b:6)

הֵי אֲמַר לְהוּ בְּרֵישָׁא? אִילֵימָא הָא קַמַּיְיתָא אֲמַר לְהוּ בְּרֵישָׁא, אֲמַר לֵיהּ כְּשֶׁהוּא גָּדוֹל, וְלָא אַשְׁגַּחוּ בֵּיהּ. אֲמַר לְהוּ כְּשֶׁהוּא קָטָן, וְאַשְׁגַּחוּ בֵּיהּ?

**William Davidson Edition - English:**
The Gemara asks: **Which** incident **did he tell** the Sages about **first? If we say** that **first he told them** about **this first** incident, i.e., the one that is recounted in the mishna, this is unreasonable; if he first **told** them about the incident that occurred **when he was an adult, and they paid no attention to him,** but rejected his statement by responding that the court was not proficient in *halakha*, **would he tell** them afterward about the incident that occurred **when he was a small child and** think that **they would pay attention to him?**


###### Sanhedrin 52b:7
[Sanhedrin 52b:7](https://torahapp.org/share/book/Sanhedrin/r/52b:7)

אֶלָּא, הָא אֲמַר לְהוּ בְּרֵישָׁא, וַאֲמַרוּ לֵיהּ: קָטָן הָיִיתָ, וַאֲמַר לְהוּ כְּשֶׁהוּא גָּדוֹל, וַאֲמַרוּ לֵיהּ: מִפְּנֵי שֶׁלֹּא הָיָה בֵּית דִּין שֶׁל אוֹתָהּ שָׁעָה בָּקִי.

**William Davidson Edition - English:**
**Rather,** it is clear that **he first told them** about **that** incident, i.e., the one recounted in the *baraita*, **and they said to him: You were a minor,** and one cannot bring proof from the testimony of a minor. **And** then **he told them** about the incident that occurred **when he was an adult, and they said to him:** The court did so **because the court at that time was not proficient** in *halakha*.


###### Sanhedrin 52b:8
[Sanhedrin 52b:8](https://torahapp.org/share/book/Sanhedrin/r/52b:8)

**מַתְנִי׳** מִצְוַת הַנֶּהֱרָגִין הָיוּ מַתִּיזִין אֶת רֹאשׁוֹ בְּסַיִיף, כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה. רַבִּי יְהוּדָה אוֹמֵר: נִיוּוּל הוּא לוֹ, אֶלָּא מַנִּיחִין אֶת רֹאשׁוֹ עַל הַסַּדָּן וְקוֹצֵץ בְּקוֹפִיץ. אָמְרוּ לוֹ: אֵין מִיתָה מְנוֶּּולֶת מִזּוֹ.

**William Davidson Edition - English:**
**MISHNA:** **The mitzva of those who are killed,** i.e., the process of execution by decapitation, is carried out in the following manner: The executioners **cut off his head with a sword, the way that the monarchy does** when a king sentences a person to death. **Rabbi Yehuda says:** This manner of execution is improper, as **it degrades him. Rather, they place the head of** the condemned **on the block, and chop** it off **with a cleaver [*bekofitz*].** The Rabbis **said to him:** If you are concerned about his degradation, **there is no death** penalty more **degrading than that.** It is better for him to be executed in the manner described first.


###### Sanhedrin 52b:9
[Sanhedrin 52b:9](https://torahapp.org/share/book/Sanhedrin/r/52b:9)

**גְּמָ׳** תַּנְיָא, אָמַר לָהֶן רַבִּי יְהוּדָה לַחֲכָמִים: אַף אֲנִי יוֹדֵעַ שֶׁמִּיתָה מְנוּוֶּלֶת הִיא, אֲבָל מָה אֶעֱשֶׂה? שֶׁהֲרֵי אָמְרָה תּוֹרָה ״וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ״.

**William Davidson Edition - English:**
**GEMARA:** **It is taught** in a *baraita* (*Tosefta* 9:3): **Rabbi Yehuda said to the Rabbis: I too, know that it is a degrading death, but what shall I do, as the Torah states: “And you shall not follow their statutes”** (Leviticus 18:3), i.e., it is prohibited to adopt the practices of the gentiles.


###### Sanhedrin 52b:10
[Sanhedrin 52b:10](https://torahapp.org/share/book/Sanhedrin/r/52b:10)

וְרַבָּנַן, כֵּיוָן דִּכְתִיב סַיִיף בְּאוֹרָיְיתָא, לָא מִינַּיְיהוּ קָא גָמְרִינַן.

**William Davidson Edition - English:**
The Gemara asks: **And** how do **the Rabbis** respond to this claim? The Gemara answers: **Since** decapitation by the **sword is written in the Torah, it is not from** the gentiles that **we learn** it. This is Torah law, and the custom of the gentiles is not taken into consideration. It is of no import that they have a corresponding type of execution.


###### Sanhedrin 52b:11
[Sanhedrin 52b:11](https://torahapp.org/share/book/Sanhedrin/r/52b:11)

דְּאִי לָא תֵּימָא הָכִי, הָא דְּתַנְיָא: שׂוֹרְפִין עַל הַמְּלָכִים, וְלֹא מִדַּרְכֵי הָאֱמוֹרִי – הֵיכִי שָׂרְפִינַן? וְהָכְתִיב: ״וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ״! אֶלָּא, כֵּיוָן דִּכְתִיב שְׂרֵיפָה בְּאוֹרָיְיתָא, דִּכְתִיב: ״וּבְמִשְׂרְפוֹת אֲבוֹתֶיךָ וְגוֹ׳״, לָאו מִינַּיְיהוּ קָא גָמְרִינַן. וְהָכָא נָמֵי, כֵּיוָן דִּכְתִיב סַיִיף בְּאוֹרָיְיתָא, לָאו מִינַּיְיהוּ קָא גָמְרִינַן.

**William Davidson Edition - English:**
**As, if you do not say so,** that a Jewish custom is not forbidden even if the gentiles have the same custom, then **that which is taught** in a *baraita* poses a difficulty. The *baraita* teaches: **One burns** vessels and clothes **over** the deaths of **kings** as an expression of grief, **and** this is **not** forbidden **for** being **of the ways of the Amorites. How can we perform** this **burning? But isn’t it written: “And you shall not follow their statutes”? Rather, since burning** items over the death of a king **is written in the Torah, as it is written: “And with the burnings of your fathers,** the first kings who came before you, so shall they make a burning for you” (Jeremiah 34:5), it is **not from** the gentiles that **we learn** it. **And here too, since** decapitation by the **sword is written in the Torah,** it is **not from them** that **we learn** it.


###### Sanhedrin 52b:12
[Sanhedrin 52b:12](https://torahapp.org/share/book/Sanhedrin/r/52b:12)

וְהָא דִּתְנַן בְּאִידַּךְ פִּירְקִין: אֵלּוּ הֵן הַנֶּהֱרָגִין: הָרוֹצֵחַ, וְאַנְשֵׁי עִיר הַנִּדַּחַת. בִּשְׁלָמָא עִיר הַנִּדַּחַת – כְּתִיב בְּהוּ ״לְפִי חָרֶב״, אֶלָּא רוֹצֵחַ – מְנָלַן?

**William Davidson Edition - English:**
§ The Gemara asks: **And** with regard to **that which we learned** in a mishna **in another chapter** of this tractate (76b): **These** transgressors **are those who are killed** by decapitation: **The murderer and the people of an idolatrous city,** there is a difficulty. **Granted,** the people of **an idolatrous city** are executed in this manner, as **it is written concerning them:** “You shall smite the inhabitants of that city **with the edge of the sword”** (Deuteronomy 13:16). **But** with regard to **a murderer, from where do we** derive that he is executed by decapitation?


###### Sanhedrin 52b:13
[Sanhedrin 52b:13](https://torahapp.org/share/book/Sanhedrin/r/52b:13)

דְּתַנְיָא: ״נָקֹם יִנָּקֵם״ – נְקִימָה זוֹ אֵינִי יוֹדֵעַ מָה הִיא. כְּשֶׁהוּא אוֹמֵר: ״וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם בְּרִית״, הֱוֵי אוֹמֵר: נְקִימָה זוֹ סַיִיף.

**William Davidson Edition - English:**
The Gemara answers that it is derived **as it is taught** in a *baraita*: It is stated in the verse: “And if a man smites his slave or his maidservant by the staff and he dies under his hand, **he shall be avenged”** (Exodus 21:20). Prima facie, **I do not know what this vengeance is** referring to. **When it says: “And I will bring upon you the sword avenging the vengeance of the covenant”** (Leviticus 26:25), **you must say** that **vengeance is** decapitation by the **sword.**


###### Sanhedrin 52b:14
[Sanhedrin 52b:14](https://torahapp.org/share/book/Sanhedrin/r/52b:14)

וְאֵימָא: דְּבָרֵיז לֵיהּ מִיבְרָז? ״לְפִי חָרֶב״ כְּתִיב!

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say that** the executioner **should stab him** with a sword, rather than decapitate him? The Gemara answers: **It is written** with regard to the people of an idolatrous city: **“With the edge of the sword,”** indicating that the execution should be administered with the edge of the sword and not its point.


###### Sanhedrin 52b:15
[Sanhedrin 52b:15](https://torahapp.org/share/book/Sanhedrin/r/52b:15)

וְאֵימָא דְּעָבֵיד לֵיהּ גִּיסְטְרָא? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אָמַר קְרָא ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״, בְּרוֹר לוֹ מִיתָה יָפָה.

**William Davidson Edition - English:**
The Gemara asks: **But say that** the executioner **should cut him in half [*gistera*],** down the middle of his body. The Gemara answers that **Rav Naḥman says** that **Rabba bar Avuh says:** The **verse states: “And you shall love your neighbor as yourself”** (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should **select a good,** i.e., a compassionate, **death for him.** Cutting his body in half is not a compassionate manner of execution.


###### Sanhedrin 52b:16
[Sanhedrin 52b:16](https://torahapp.org/share/book/Sanhedrin/r/52b:16)

אַשְׁכְּחַן דִּקְטַל עַבְדָּא, בַּר חוֹרִין מְנָא לַן?

**William Davidson Edition - English:**
The Gemara asks: **We have found** proof that one **who killed** a Canaanite **slave** is executed by decapitation. But **from where do we** derive that one who kills **a freeman** is executed in the same manner?


###### Sanhedrin 52b:17
[Sanhedrin 52b:17](https://torahapp.org/share/book/Sanhedrin/r/52b:17)

וְלָאו קַל וָחוֹמֶר הוּא: קְטַל עַבְדָּא בְּסַיִיף, בַּר חוֹרִין בְּחֶנֶק?

**William Davidson Edition - English:**
The Gemara answers: **But is it not** inferred ***a fortiori*?** If one who **killed** a Canaanite **slave** is executed **by** the **sword,** should one who killed **a freeman** be executed merely **by strangulation?**


###### Sanhedrin 52b:18
[Sanhedrin 52b:18](https://torahapp.org/share/book/Sanhedrin/r/52b:18)

הָנִיחָא לְמַאן דְּאָמַר: חֶנֶק קַל, אֶלָּא לְמַאן דְּאָמַר: חֶנֶק חָמוּר, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
This Gemara rejects this answer: **This works out well according to the one who says** that **strangulation** is a more **lenient** type of capital punishment than decapitation. **But according to the one who says** that **strangulation** is more **severe** than decapitation, **what can be said?** It is possible that one who murdered a freeman is in fact executed by strangulation.


###### Sanhedrin 52b:19
[Sanhedrin 52b:19](https://torahapp.org/share/book/Sanhedrin/r/52b:19)

נָפְקָא לֵיהּ מִדְּתַנְיָא: ״וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ״ – הוּקְשׁוּ כׇּל שׁוֹפְכֵי דָמִים לְעֶגְלָה עֲרוּפָה. מָה לְהַלָּן בְּסַיִיף וּמִן הַצַּוָּאר, אַף כָּאן בְּסַיִיף וּמִן הַצַּוָּאר.

**William Davidson Edition - English:**
The Gemara answers: The mishna **derives it from that which is taught** in a *baraita*: It is derived from the verse: **“And so shall you put away the innocent blood from your midst”** (Deuteronomy 21:9), that **all spillers of blood are compared to the heifer whose neck is broken** as atonement for an unresolved murder. **Just as there,** the heifer is killed **by** the **sword and at the neck, so too here,** murderers are executed **by** the **sword and at the neck.**


###### Sanhedrin 52b:20
[Sanhedrin 52b:20](https://torahapp.org/share/book/Sanhedrin/r/52b:20)

אִי, מָה לְהַלָּן בְּקוֹפִיץ וּמִמּוּל עוֹרֶף, אַף כָּאן בְּקוֹפִיץ וּמִמּוּל עוֹרֶף? אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: אָמַר קְרָא ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״ – בְּרוֹר לוֹ מִיתָה יָפָה.

**William Davidson Edition - English:**
The Gemara challenges: **If** so, perhaps it should be derived that **just as there,** the heifer is decapitated **with a cleaver and at the nape of the neck, so too here,** murderers should be decapitated **with a cleaver and at the nape of the neck.** The Gemara answers that **Rav Naḥman says** that **Rabba bar Avuh says:** The **verse states: “And you shall love your neighbor as yourself”** (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should **select a good,** i.e., a compassionate, **death for him.** Although the type of capital punishment is derived from the heifer whose neck is broken, the most compassionate method of decapitation is selected.


###### Sanhedrin 52b:21
[Sanhedrin 52b:21](https://torahapp.org/share/book/Sanhedrin/r/52b:21)

**מַתְנִי׳** מִצְוַת הַנֶּחְנָקִין: הָיוּ מְשַׁקְּעִין אוֹתוֹ בְּזֶבֶל עַד אַרְכוּבּוֹתָיו, וְנוֹתֵן סוּדָר קָשָׁה לְתוֹךְ הָרַכָּה, וְכוֹרֵךְ עַל צַוָּארוֹ. זֶה מוֹשֵׁךְ אֶצְלוֹ וְזֶה מוֹשֵׁךְ אֶצְלוֹ, עַד שֶׁנַּפְשׁוֹ יוֹצֵאת.

**William Davidson Edition - English:**
**MISHNA:** **The mitzva of those who are strangled** is carried out in the following manner: The agents of the court **submerge** the condemned one **in dung up to his knees** so he cannot move, **and** one of them **places a rough scarf within a soft one, and wraps** it **around his neck. This** one, i.e., one of the witnesses, **pulls** the scarf **toward him, and that** one, the other witness, **pulls** it **toward him, until the soul of** the condemned one **departs.**


###### Sanhedrin 52b:22
[Sanhedrin 52b:22](https://torahapp.org/share/book/Sanhedrin/r/52b:22)

**גְּמָ׳** תָּנוּ רַבָּנַן: ״אִישׁ״ – פְּרָט לְקָטָן, ״אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ״ – פְּרָט לְאֵשֶׁת קָטָן, ״אֵשֶׁת רֵעֵהוּ״ – פְּרָט לְאֵשֶׁת אֲחֵרִים.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught:** The verse states: “And a man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, both the adulterer and the adulteress shall be put to death” (Leviticus 20:10). The term: **“A man,”** is interpreted as **excluding a minor boy** who committed adultery before he came of age. The phrase: **“Who commits adultery with another man’s wife,”** is interpreted as **excluding the wife of a minor boy;** marriage to a minor is not considered halakhic marriage. **“His neighbor’s wife” excludes the wife of another,** i.e., a gentile, who is not referred to as “his neighbor.”


###### Sanhedrin 52b:23
[Sanhedrin 52b:23](https://torahapp.org/share/book/Sanhedrin/r/52b:23)

״מוֹת יוּמָת״ – בְּחֶנֶק. אַתָּה אוֹמֵר בְּחֶנֶק, אוֹ אֵינוֹ אֶלָּא בְּאַחַת מִכׇּל מִיתוֹת הָאֲמוּרוֹת בַּתּוֹרָה? אָמַרְתָּ: כׇּל מָקוֹם שֶׁנֶּאֱמַר מִיתָה בְּתוֹרָה סְתָם, אֵין אַתָּה רַשַּׁאי לְמוֹשְׁכָהּ לְהַחְמִיר עָלֶיהָ, אֶלָּא לְהָקֵל עָלֶיהָ. דִּבְרֵי רַבִּי יֹאשִׁיָּה.

**William Davidson Edition - English:**
**“Shall be put to death”** means death **by strangulation. Do you say** that his execution is **by strangulation, or is it rather by one of all the** other types of **death** penalty **stated in the Torah? You must say** that it is by strangulation, as **everywhere that** the **death** penalty **is stated in the Torah without specification you may not take it to be more stringent with regard to it,** i.e., to mean that the sinner should be sentenced to **a severe** type of execution; **rather,** you must take it **to be more lenient with regard to it,** i.e., that a lenient type of execution should be applied. Consequently, the sinner is sentenced to be executed by strangulation, which is the least severe type of capital punishment. This is **the statement of Rabbi Yoshiya.**


###### Sanhedrin 52b:24
[Sanhedrin 52b:24](https://torahapp.org/share/book/Sanhedrin/r/52b:24)

רַבִּי יוֹנָתָן אוֹמֵר: לֹא מִפְּנֵי שֶׁהִיא קַלָּה, אֶלָּא כׇּל מִיתָה הָאֲמוּרָה בְּתוֹרָה סְתָם – אֵינָהּ אֶלָּא חֶנֶק.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Yonatan says: It is not because** strangulation **is** the most **lenient** type of capital punishment; **rather,** there is a principle that **every death** penalty **stated in the Torah without specification is nothing other than strangulation,** whereas the other types of capital punishment must be stated explicitly in the verse.


###### Sanhedrin 52b:25
[Sanhedrin 52b:25](https://torahapp.org/share/book/Sanhedrin/r/52b:25)

רַבִּי אוֹמֵר: נֶאֱמַר מִיתָה בִּידֵי שָׁמַיִם, וְנֶאֱמַר מִיתָה בִּידֵי אָדָם. מָה מִיתָה הָאֲמוּרָה בִּידֵי שָׁמַיִם – מִיתָה שֶׁאֵין בָּהּ רוֹשֶׁם, אַף מִיתָה הָאֲמוּרָה בִּידֵי אָדָם – מִיתָה שֶׁאֵין בָּהּ רוֹשֶׁם.

**William Davidson Edition - English:**
**Rabbi** Yehuda HaNasi **says,** in accordance with the opinion of Rabbi Yonatan: **Death at the hand of Heaven is stated** in the Torah, **and death at the hands of a person,** i.e., court-imposed capital punishment, **is stated** in the Torah. **Just as** the **death at the hand of Heaven that is stated** in the Torah is **a death that leaves no** external **mark, so too,** the **death at the hands of a person that is stated** in the Torah is **a death that leaves no** external **mark,** i.e., strangulation.


###### Sanhedrin 52b:26
[Sanhedrin 52b:26](https://torahapp.org/share/book/Sanhedrin/r/52b:26)

וְאֵימָא שְׂרֵיפָה? מִדְּאָמַר רַחֲמָנָא בַּת כֹּהֵן בִּשְׂרֵיפָה, מִכְּלָל דְּהָא לָאו בַּת שְׂרֵיפָה הִיא.

**William Davidson Edition - English:**
The Gemara asks: **But** why not **say** that perhaps it is referring to execution by **burning,** which also leaves no external mark? The Gemara answers: **From** the fact **that the Merciful One states** explicitly that **a priest’s daughter** who committed adultery is executed **by burning** one can learn **by inference that this** other woman who committed adultery **is not liable to** be executed by **burning,** but rather by a different type of execution that does not leave a mark, i.e., strangulation.