אלו הן הנחנקין. ממרא על פי בית דין – he rebels against the words of the Great Jewish court that was in the Chamber of the Hewn Stones.

זוממי בת כהן – even though they come to make her liable for [the punishment] of burning [by drinking a molten-liquid], they are not judged other than through the death that they were making liable those who engaged in sexual intercourse with her, which is by strangulation, like the others who come upon a married woman, as it is written (Leviticus 21:9): “she shall be put to the fire,” she and not the person who engaged in sexual intercourse with her, and those who falsely testified [through scheming] against her, we derive from (Deuteronomy 19:19): “[You shall do to him] as he schemed to do to his fellow,” but not to his sister.

ובועלה – the daughter of a Kohen when she is married, but an engaged one, he and her sexual partner [are punished] by stoning.

שהמקלל לאחר מיתה חייב – as it is written (Leviticus 20:9): “he has insulted his father and his mother. [His bloodguilt is upon him].” And the extra verse is to include after death.

והמכה לאחר מיתה פטור – for he is not liable until he makes in him a wound, but there is no wound after death.

עד שיכניסנו לרשותו – as it is written (Exodus 21:16): “or if he be found in his hand”, and “his hand” means his domain. And similarly, it says (Numbers 21:26): “and taken all his land out of his hand,…”

וישתמש בו – usage that has the value of the equivalent of a Perutah/penny. And the first Tanna obligates him even with usage tha tis less than the equivalent of a penny. And the Halakha is according to the First Tanna.

הגונב את בנו – the reason that the Rabbis exempt him, as it is written (Exodus 21:16): “or is still holding him,” and it is an extra verse, for it is written (Deuteronomy 24:7): “If a man is found [to have kidnapped a fellow Israelite…]”, to extrapolate from it, and exclude this one, who is already in his power. And the Halakha is according to the Sages.

רבי יהודה מחייב – as it is written (Deuteronomy 24:7): “of his brethren of the children of Israel” – “of his brethren”, to exclude slaves, “of the children of Israel” – if it had written “of Israel”, we would have excluded someone who is half a servant and half a free-man. Now that it is written, from “of the children of Israel”, this is another exclusion, and where there is a double exclusion it indicates an exemplification (see Bava Kamma 86b). But the Rabbis hold, that “of his brethren” does not come to exclude slaves, for they are “brothers” in the commandments. Rather, the words “the children of Israel” excludes slaves; “of [the children of Israel]” excludes someone who is half-slave and half a free-man (see Mishnah Eduyot, Chapter 1, Mishnah 13 and Mishnah Gittin 4:5 which deals specifically with the case of someone who is a half-slave and half a free-man). And the Halakha is according to the Sages.

שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.

אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.

ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.

ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].

באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.

תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.

נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death.

האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”

חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ "לטטפת" /L’Totafat – as a frontlet (see Exodus 13:16); "לטטפת"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); "לטוטפת" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions.

ולא בב"ד שביבנה – for they asked the Jewish court that was in the Chamber of the Hewn Stones, and they said to him and he returned to his city and delayed there for many days until the Great Sanhedrin was exiled to Yavneh, and afterwards, it taught as at first, they do not put him to death in Yavneh, even though the Great Sanhedrin was there, and even if the Temple still existed, since the Great Sanhedrin does not sit in its place in the Chamber of the Hewn Stones.

מה שלא שמע – what was not said in the prophecy to a single prophet in the world, and what was said to his fellow and not to him, and he heard it from his fellow and came and said what was related to him, both of these two are false prophets and their deaths are by strangulation, as it is written (Deuteronomy 18:20): “But any prophet who presumes to speak in My name [an oracle that I did not command him to utter…]” This is one who prophesizes something that he never heard, “that I did not command him to utter,” but his friend I commanded. The one who prophesizes what was not said to him and it was said to his fellow, and it is written (ibid.) “that prophet shall die.” And any death that is mentioned in the Torah undefined is not other than through strangulation.

מיתתן בידי שמים – as it is written (Deuteronomy 18:19): “And if anybody fails to heed the words he speaks [in My name]…,” we call him “he does not heed,” and we call him “he should not proclaim” and we call him, “he himself does not heed My words,” all three are included, and it is written (ibid.): “I myself will call him to account,” by the hands of Heaven.

לרשות הבעל – such as the father who handed her over to the agents of the husband and still is still on the way, furthermore, we don’t call refer to her as “the house of her father.”

לאותה מיתה – that they make the judged liable for.

ובועלה – that is to say, all of those who those [men] who have sexual intercourse are judged like the death of the one (i.e., the woman) who had sexual intercourse, except for the case of a person who has sexual intercourse with the daughter of a Kohen – as she is [punished] by burning [by drinking a molten-liquid] and he [is punished] by strangulation.