17

Good question. Or HaChaim (Bamidbar 25:8) asks the same question, and answers that she had the דין of the animal involved in bestiality -- "ואת הבהמה תהרוגו," "and you shall kill the animal" (Vayikra 20:15). וידקר את שניהם וגו'. קשה בשלמא דקירת איש ישראל כמשפט ההלכה, שקנאים פוגעים בו, אבל האשה אינה חייבת מיתה ואינה מצווה, ואם על חששת היותה אשת איש לא ...


13

This exact question was asked by the Tosafist R. Yehuda Ben Elazar in his commentary to Genesis 38:10: וא"ת למה נענשו ער ואונן והלא לא היו אלא בני ח' שנה כדאי' בסדר עולם ואמרי' בית דין של מעלה אין מענישין עד כ' שנה ותירץ ר' יהודה החסיד דאין הדבר תלוי אלא בדעת ובמחשבה כי יש פחות מי"ג שנה ערום בדעת ובמחשבה לרעה או לטובה Why were Er and Onan punished?...


12

The death penalty is not carried out nowadays due to the fact that we no longer have a standing Temple nor do we have an actual Sanhedrin with semikhah. (Semikhah is an unbroken chain of Rabbinic ordination going back to Moses our Teacher.) But even when we did have these things, the Mishnah tells us that the death penalty was rarely carried out - so ...


11

This blessing was instituted in the days of Raban Gamliel when the Jewish heretics (saducees, etc.) of the time posed a direct threat to the nation, the blessing was instituted as an anti-missionary move. http://www.ou.org/torah/taryag/shemoneh_esrei_12


11

Was Stoning Still Officially Practiced? As the previous answers have already said, no, it appears that stoning was abolished around the time of Jesus' birth. Did It Still Happen Anyway? Sometimes, but the best attested case took place under special circumstances. The historian Josephus writes of an instance in which stonings occurred, probably around the ...


10

According to this article, 40 years before the destruction of the Temple: Instructive though this is, it is merely an academic discussion, the right of imposing capital punishment having been taken from the Sanhedrin by the Romans a century before, "40 years before the Destruction of the Temple" (Sanh. 41a; TJ, Sanh. 1:18a). The rabbis agreed that with ...


10

This is addressed by Sanhedrin 80b. It’s a dispute to begin with whether the particular form of death needs to be specified in the warning: תניא ושאר חייבי מיתות שבתורה אין ממיתין אותן אלא בעדה ועדים והתראה ועד שיודיעוהו שהוא חייב מיתת ב"ד רבי יהודה אומר עד שיודיעוהו באיזה מיתה הוא נהרג We taught in a Braisa: For all others that make liable to death ...


9

The Mishna in Sanhedrin 9:4 says that one can be obligated in a more severe death penalty for a second offence that occurred after being sentenced to a less severe death penalty for a different action. מִי שֶׁנִּתְחַיֵּב בִּשְׁתֵּי מִיתוֹת בֵּית דִּין, נִדּוֹן בַּחֲמוּרָה. עָבַר עֲבֵרָה שֶׁנִּתְחַיֵּב בָּהּ שְׁתֵּי מִיתוֹת, נִדּוֹן בַּחֲמוּרָה. רַבִּי ...


9

As noted in this question, Ohr HaChaim to Shemot 23:2 writes that the 23rd judge must vote guilty, as he believes, even though that will result in the accused going free. He explains the reason behind this: if someone is being wrongly accused in such a way that the judges cannot find any reason to acquit, G-d will orchestrate matters such that all the ...


8

You are likely thinking of Rashi to Shemot 21:13: והא-להים אנה לידו: ולמה תצא זאת מלפניו, הוא שאמר דוד (שמואל א' כד יג) כאשר יאמר משל הקדמוני מרשעים יצא רשע, ומשל הקדמוני היא התורה, שהיא משל הקב"ה שהוא קדמונו של עולם. והיכן אמרה תורה מרשעים יצא רשע, והא-להים אנה לידו. במה הכתוב מדבר, בשני בני אדם, אחד הרג שוגג ואחד הרג מזיד, ולא היו עדים בדבר שיעידו, זה ...


8

There is indeed a confusion between the Torah prescribing capital punishment (by stoning) for homosexual acts and the Torah view of homosexuals. Some context is required, see precise answers at the bottom. I addressed elsewhere the view of the Torah on homosexuals. In a nutshell, the Torah is not so concerned and doesn't judge how people feel or what their ...


8

Artscroll answers your questions in their notes to this Mishna In general, once someone has been sentenced to death, the court must execute him on the same day to spare him the emotional agony of waiting for his death. R Akiva rules, however, that since the Torah requires everyone to know about the execution of the rebellious sage, his execution ...


7

I'd like to answer along two dimensions, one about capital punishment and one more broad. First, it is possible for the conditions to be met under which capital punishment can apply. Tractate Sanhedrin in the talmud discusses in great detail the relevant laws. We know that sentences of capital punishment were carried out in the past. They were rare, with ...


7

The Sheiltot (R. Achai Gaon, 8th c.) says that although a parent can forgo his honor, he cannot forgo the prohibition against striking and cursing. שאלתות (פ׳ משפטים סוף סא): האב שמחל על כבודו, כבודו מחול, ה״מ כבודו, אבל הכאתו וקללתו, לא. The Minchat Chinuch (R. Joseph Babad, 19th c.), on the other hand, holds that a father can forgo the prohibition against ...


7

There is a disagreement between the Rambam and the Raavad regarding the Ir Hanidachas - wayward city, whether it is possible to remove the punishment if the town did indeed repent. The Rambam (עבודת כוכבים פרק ד׳ - הלכה ו׳) ו והיאך דין עיר הנדחת. בזמן שתהיה ראויה להעשות עיר הנדחת. בית דין הגדול שולחין ודורשין וחוקרין עד שידעו בראיה ברורה שהודחה כל העיר או ...


7

Excellent question. The answer to your question can be found in Sanhedrin 41a ארבעים שנה קודם חורבן הבית גלתה סנהדרי וישבה לה בחנות ואמר רבי יצחק בר אבודימי לומר שלא דנו דיני קנסות דיני קנסות סלקא דעתך אלא שלא דנו דיני נפשות Rashi explains that the capital punishment cannot be applied only if Sanhedrin is in the Lishkat Hagazis (which is located in ...


7

Accidental violation of the prohibition of Niddah warrants a Korban Chattat like most Karet prohibitions (Kereitot 1:1-2). The same applies if after intercourse blood is discovered to have been flowing (Niddah 2:2). If they realize she is Niddah during intercourse, the man cannot pull out, since moving out is pleasurable too, so he must stay motionless until ...


7

Rambam writes in Hilchot Melachim uMilchamoteihem 9:14 that non-Jews are commanded to establish courts to try those that transgress the seven Noachide commandments (which include murder). A non-Jew can be convicted on the basis of a single witness’ testimony, and there is no requirement to warn him first. The punishment for transgressing any of the Noachide ...


6

The Rambam writes: 40 years before the destruction of the Temple, capital punishment was nullified among the Jewish people. Although the Temple was still standing, since the Sanhedrin went into exile and were not in their place in the Temple, these laws could not be enforced. The destruction of the temple was around 70 CE (I believe the Rambam puts it at ...


6

Thank you Fred for sourcing it. The majority opinion in the Talmud is that a warning "this carries the death penalty" is sufficient, without specifying what method of execution. As Rabbi Aryeh Kaplan's Living Torah puts it: Since it was not specified what must be done to him, they placed him under guard. The death penalty was specified (Exodus 31:...


6

The law is exactly in accordance with the literal meaning of the verse in this case. "ונתנו אותו ביד גואל הדם" The Rambam codified this ruling in the halacha immediately following the halacha cited in @Danny Schoemann's now deleted response: רמב"ם הלכות רוצח ושמירת הנפש א:ב ‏ מִצְוָה בְּיַד גּוֹאֵל הַדָּם [לַהֲרֹג אֶת הָרוֹצֵחַ] שֶׁנֶּאֱמַר (במדבר ...


6

The mishna says הבועל ארמית קנאין פוגעין בו. This is a limited law for only one specific case of a sexual sin. The gemara limits further and says that one can only kill the perpetrators in the case where they are in the middle of the act and when the act is performed in public (as in the case of Pinchas). The Rambam brings this law in Mishneh Torah Sefer ...


6

Ever play scissor paper rock...? Sometimes if A is greater than B and B is greater than C then certainly A is greater than C. This is true if we compare something like mathematical amounts (like weight). However, it sometimes works out that A is greater than B; B is greater than C; and C is in fact greater than A! Scissors cuts paper, and paper covers ...


6

The Gemara in Megila 22b inform us: נקוט האי כללא בידך כל דטפי ליה מילתא מחבריה טפי ליה גברא יתירא הלכך בר''ח ומועד דאיכא קרבן מוסף קורין ארבעה ביו''ט דאסור בעשיית מלאכה חמשה ביוה''כ דענוש כרת ששה שבת דאיכא איסור סקילה שבעה‏ In English: The holier (Lit. better) a day, the more people get called up to the Torah. Therefore, on Rosh Chodesh and Chol ...


6

According to Tosafos in Eiruvin 48, Haman and his sons were hung without their heads: והא דכתיב בתרגום מגילת אסתר פרשנדתא איצטליב על תלת אמין וכן כולם Implied question: It says in the Targum of Megilas Esther (which discusses what occupied the 50 Amos from the top of the scaffold from which Haman and his sons were hung) that Parshandasa was hung in ...


6

We see from the following Gemora, that between 60 and 80 if someone dies suddenly - [without being sick for three days - תוספות שבת כה. ד"ה וכרת], it is somewhat of a Kares. Moed Katan 28a: רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך The Gemara ...


6

The Chasam Sofer Kovetz Teshuvos 85 says that even though they did not know whether the Mekalel (blasphemer) was Chayav Misa(liable to death) or not, they still warned him that transgressing could lead to death by Sekila-stoning (which is the most severe death according to Rabanan). Going like the opinion Sanhedrin 80b מותרה לדבר חמור הוי מותרה לדבר קל (one ...


6

Even before the Gemara, the Mishna on Bava Kamma 83b makes it clear : One who injures another becomes liable for five things: damages, pain, medical expenses, incapacitation, and mental anguish. -Damages: If he put out his eye, cut off his arm or broke his leg, the injured person is considered as if he were a slave being sold in the market ...


6

In Kesubos 33a Rava says that warning has to be done toch kedei dibbur (within several seconds) so that we know the perpetrator did not forget the warning and act erroneously: אמר רבא תדע ניתרי בהו אימת ניתרי בהו מעיקרא אמרי אישתלין Rashi and Yad Rema in Sanhedrin 40b quote this reason as well: המית בתוך כדי דיבור כדי שאילת שלום להתראה דאי לאחר כדי ...


6

Sanhedrin 17a (translation modified from Sefaria): אמר רב כהנא סנהדרי שראו כולן לחובה פוטרין אותו מ"ט כיון דגמירי הלנת דין למעבד ליה זכותא והני תו לא חזו ליה Rav Kahana says: In a Sanhedrin where all the judges saw fit to convict the defendant, they acquit him. What is the reasoning? Since it is learned as a tradition that suspension of the trial ...


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