1. A scheming witness is not sold on account of his scheme. R. Aqiba says he also does not pay on his own account because it is a penalty and anything that is a penalty one does not pay on his own account. Witnesses who said, "we testify about so-and-so that borrowed from so-and-so one thousand zuz on such-and-such day in such-and-such place." And others came and said to them, "how can you testify for the borrower or the lender was with us on that day in that place," these are not scheming witnesses but their testimony is invalidated. But if they said to them, "how can you testify for you all were with us that day in that place," these are scheming witnesses and pay on their account.

[If] they were signing on a promissory note on the first of Nissan of a shmita year, and others came and said to them, "How is it that you are signing on this promissory note, since behold, you were with us today in such-and-such a place?" -- their testimony is valid and the promissory note is valid, for I say, lest the time [for repayment] of the promissory note have passed, or they wrote the promissory note that its time [for repayment] falls on Shabbat, or on the tenth of Tishrei (i.e., Yom Kippur). Rabbi Yehuda deems [such a promissory note] valid and Rabbi Yosei deems it invalid. Rabbi Yehuda said to him, "It once happened that [someone] came before you and validated [such a promissory note]." Rabbi Yosei said to him, "I did not validate it, but if I did validate it, so be it."

Witnesses who said, "we testify about so-and-so that he blinded the eye of his slave and afterward knocked out his tooth," (for such the master says) and afterwards were found to be scheming pay the slave. "He knocked out his tooth and afterward blinded his eye," (for such the slaves say) and afterwards were found to be scheming pay the master. "Blinded both of them at once and knocked a tooth at once," and others came and said, "no, but both of them were consecutive," and they turned out to be scheming, they pay the slave. "He blinded both of them consecutively and knocked out both of them consecutively," and others came and said, "no, but but of them simultaneously," and they turned out to be scheming, they pay the value of a blind slave to the master. "He blinded the eye of his slave and behold he is still employed and serving," and they turn out to be scheming, they pay the value of a blind slave to the master.

Witnesses who said, "we testify about so-and-so that he divorced his wife but did not give her her Ketubah," (and that is what the woman says) and they turn out to be scheming they pay the value of the Ketubah to the man. "He divorced his wife and gave her her Ketubah," (and that is what the man says) and they turn out to be scheming they pay the value of the Ketubah to the woman. "He divorced his wife and did not give her her Ketubah but behold she is under him and serving him," and they turn out to be scheming, we don't say they pay her Ketubah, but the benefit value of the Ketubah. What is the benefit value of a Ketubah? We don't say how much a man would give for this Ketubah for if she dies in her husband's lifetime the husband would inherit her and if after her husband's death she inherits her Ketubah and does not bequeath it. Therefore they pay.

Witnesses that said, "We are testifying regarding to so-and-so, that he stole [forbidden] fat from his friend but he didn't eat it," [or] "he stole carrion-flesh from his friend but he didn't eat it," and they are found to be scheming witnesses, they are administered lashes and they must pay. Since they testified on that condition, [so too] they are administered lashes and they pay on that condition. One who stole his friend's [forbidden] fat and ate it, [or] stole his friend's carrion-flesh and ate it, behold, he is administered lashes and is liable to repay [the value], since regarding those who occupy themselves with financial gain it says (Ex. 20:13), "You shall not bear false witness against your neighbor," and regarding those who occupy themselves with harming [others] it says (Deut. 19:19, JPS tr.), "You shall do to the one as the one schemed to do [to the other]," the words of Rabbi Meir. And the Sages say [that administering lashes is derived from] (Deut. 25:2, JPS tr.), "[the guilty one is flogged...] as warranted by the offense." [If] he is subject to the death penalty, he does not repay, and if he is administered lashes, he does not repay. The Sages concede to Rabbi Meir that if they [falsely] testified that someone was the son of a convert or the son of chalutza, a Nitin, or a mamzer, that they are administered forty lashes.