zomemim

MISHNA: How are witnesses [which come before a rabbinical court to testify] made zomemim [false witnesses]? Witnesses [proven false] testify that this person is a son of a divorcee or a son of a Levirite marriage. We don't say that they become like a son of a divorcee or a son of a Levirite marriage, rather they are lashed forty times.

MISHNA: Witnesses are not made into zomemim (false witnesses) until they themselves are proven false.

How is this? If they [the first set of witnesses] said, "We testify about this person, that he killed a man" [A second set of witnesses] said to them [the first set], "How can you testify, because the murderer or the victim was with us on that day in a different place?" They [the first set of witnesses] do not become zomemim. But if they [the second set of witnesses] said, "How can you testify, because you [the first set] were with us on that day in a different place?", then they [the first set] do become zomemim, and get executed on their [the second set's] words.

How is this? If they [the first set of witnesses] said, "We testify about this person, that he killed a man" [A second set of witnesses] said to them [the first set], "How can you testify, because the murderer or the victim was with us on that day in a different place?" They [the first set of witnesses] do not become zomemim. But if they [the second set of witnesses] said, "How can you testify, because you [the first set] were with us on that day in a different place?", then they [the first set] do become zomemim, and get executed on their [the second set's] words.

If others [a third set] came and were found to be zomemim [by the testimony of the second set], if others came and were found to be zomemim, even if there were one hundred [sets of witnesses], they all get executed. Rebbi Yehudah says, this group [the second set] is considered to be a 'plotting group' and no one gets executed besides for the first set of witnesses.

If others [a third set] came and were found to be zomemim [by the testimony of the second set], if others came and were found to be zomemim, even if there were one hundred [sets of witnesses], they all get executed. Rebbi Yehudah says, this group [the second set] is considered to be a 'plotting group' and no one gets executed besides for the first set of witnesses.

GEMARA: From ever do we know these words [that witnesses need to be personally disqualified to become zomemim]? Rav Ada says, The Torah says, (Deuteronomy 19: 18) "And behold, a false witness, he has testified falsely", [we derive that they doesn't become zomemim] until the body of the testimony [the witnesses themselves] get contradicted.

GEMARA: From ever do we know these words [that witnesses need to be personally disqualified to become zomemim]? Rav Ada says, The Torah says, (Deuteronomy 19: 18) "And behold, a false witness, he has testified falsely", [we derive that they doesn't become zomemim] until the body of the testimony [the witnesses themselves] get contradicted.

In the school of Rebbi Yishmeal it was taught, (Deuteronomy 19, 16) "to bear perverted testimony against him" [we derive from this verse that witnesses do nitty before zomemim] until the bodies of the testimony[the witnesses] become prevented.

Rava says, If two [witnesses] come and say that they saw a person murder on the east east side of a building, and another two [witnesses] come and say that you [the first set] were with us on the west side of the building, then we see: If from standing at the west side of that building one can see to the east side of that building, they do not become zomemim, and if not then they do become zomemim.

Rava says, If two [witnesses] come and say that they saw a person murder on the east east side of a building, and another two [witnesses] come and say that you [the first set] were with us on the west side of the building, then we see: If from standing at the west side of that building one can see to the east side of that building, they do not become zomemim, and if not then they do become zomemim.

And Rava also said, If two [witnesses] come and say, In we witnessed a murder in Sura [a town] on Sunday morning, and two [other witnesses] come and say that you [the first set] was with us on Sunday evening in Neharda [a town], we see if from morning to evening one can travel from Sura to Neharda, then they do become zomemim, but if not then they do not become zomemim.

And Rava also said, If two [witnesses] come and say, In we witnessed a murder in Sura [a town] on Sunday morning, and two [other witnesses] come and say that you [the first set] was with us on Sunday evening in Neharda [a town], we see if from morning to evening one can travel from Sura to Neharda, then they do become zomemim, but if not then they do not become zomemim.

And Rava said, If two [witnesses] come and say that they witnessed a murder on Sunday, and two [other witnesses] come and say that you [the first group] were with us on Sunday, but the murder did happen on Monday, and even if they [the second group of witnesses] say that the murder occurred on [the previous] Friday, they [the first group of witnesses] are executed [as zomemim] because at the time that they testified, the man [the accused] was not yet found guilty of death.

What is this [statement of Rava] coming to reach us? We [already] learned this in a mishna. "Therefore, if one of the [two groups that testified someone was liable for the death penalty] is found to be zomemim, he [the person they were testifying against] and they [the zomemim] are executed, and the second [group of witnesses, who haven't been found to be zomemim] is free.

What is this [statement of Rava] coming to reach us? We [already] learned this in a mishna. "Therefore, if one of the [two groups that testified someone was liable for the death penalty] is found to be zomemim, he [the person they were testifying against] and they [the zomemim] are executed, and the second [group of witnesses, who haven't been found to be zomemim] is free.

What is this [statement of Rava] coming to reach us? We [already] learned this in a mishna. "Therefore, if one of the [two groups that testified someone was liable for the death penalty] is found to be zomemim, he [the person they were testifying against] and they [the zomemim] are executed, and the second [group of witnesses, who haven't been found to be zomemim] is free.

He [Rava] needs to say it for its ending which talks about [after the] verdict having a different rule If two [witnesses] come and say that they witnessed the court issue a guilty verdict [for the death penalty] on Sunday, and two [other witnesses] come and say that you [the first group] were with us on Sunday, but the verdict was given on [the previous] Friday, and even if they [the second group of witnesses] say, the verdict occurred on Monday, they [the first group of witnesses] are not executed [as zomemim] because at the time that they testified, the man [the accused] was already found guilty of death.

and even if they [the second group of witnesses] say that the person stole [the animal] and slaughtered or sold it on [the previous] Friday, they [the first group of witnesses] are found liable to pay [the intended fine as zomemim] because at the time that they testified, the man [the accused] was not yet found liable to the fine.

If two [witnesses] come and say, A person stole [an animal], slaughtered or sold it, and had a [guilty] verdict on Sunday, and two [other witnesses] come and say that you [the first group] were with us on Sunday, but the person did steal the animal, slaughter or sell it, and receive a [guilty] verdict on [the previous] Friday, and even if they [the second group of witnesses] say that the person stole [the animal], slaughtered or sold it, and received a [guilty] verdict on Monday, they [the first group of witnesses] are not found liable to pay [the intended fine as zomemim] because at the time that they testified, the man [the accused] was already found liable to the fine.

MISHNA: Zomemim witnesses are nut executed until they succeed in having a verdict given for their victim. Because the tzudukim had said, Until they succeed in having their victim executed like the Torah says (Deuteronomy 19,21) "A soul for a soul".

The Sages said to them, But the Torah already says (Deuteronomy 19, 19), "And you should do to them [the zomemim] as they had plotted to do to their brother", which would imply that their brother [the victim] is still alive. If so then why does [the Torah] say, "a soul for a soul"? You might think that they [the zomemim] would be liable to be killed from the time that their testimony was accepted, Therefore the Torah says "a soul for a soul" to teach us that they [zomemim] aren't executed until they succeeded in having a verdict [for their victim].

The Sages said to them, But the Torah already says (Deuteronomy 19, 19), "And you should do to them [the zomemim] as they had plotted to do to their brother", which would imply that their brother [the victim] is still alive. If so then why does [the Torah] say, "a soul for a soul"? You might think that they [the zomemim] would be liable to be killed from the time that their testimony was accepted, Therefore the Torah says "a soul for a soul" to teach us that they [zomemim] aren't executed until they succeeded in having a verdict [for their victim].

The Sages said to them, But the Torah already says (Deuteronomy 19, 19), "And you should do to them [the zomemim] as they had plotted to do to their brother", which would imply that their brother [the victim] is still alive. If so then why does [the Torah] say, "a soul for a soul"? You might think that they [the zomemim] would be liable to be killed from the time that their testimony was accepted, Therefore the Torah says "a soul for a soul" to teach us that they [zomemim] aren't executed until they succeeded in having a verdict [for their victim].

From where do we learn this rule [that zomemim aren't liable if the victim had no verdict] by lashes? The Torah uses a gezariah shava of Rasha Rasha

From where do we learn this rule [that zomemim aren't liable if the victim had no verdict] by exile? The Torah uses a gezariah shava of Rotzaich Rotzaich

Shimon ben Shatach said to him, I will not seek comfort if you continue to spill innocent blood. That the sages say, zommemim witnesses aren't executed until they both become zommemim, and they also don't receive lashes until they both become zomemim.

MISHNA: (Deuteronomy 17,6) "By the mouth [the testimony] of two witnesses or three witnesses the [perpetrator] shall surely be put to death." If the testimony can be established with two [witnesses], why does the Torah specify three? Rather, the Torah is juxtaposing (three to two). Just as three [witnesses] can make two [witnesses] into zomemim, so too two [witnesses] can make three [witnesses] into zomemim. And from where do we know [that two witnesses can] even [make] one hundred [witnesses into zomemim]? The Torah teaches us this with the word "Witnesses".

MISHNA: (Deuteronomy 17,6) "By the mouth [the testimony] of two witnesses or three witnesses the [perpetrator] shall surely be put to death." If the testimony can be established with two [witnesses], why does the Torah specify three? Rather, the Torah is juxtaposing (three to two). Just as three [witnesses] can make two [witnesses] into zomemim, so too two [witnesses] can make three [witnesses] into zomemim. And from where do we know [that two witnesses can] even [make] one hundred [witnesses into zomemim]? The Torah teaches us this with the word "Witnesses".

MISHNA: (Deuteronomy 17,6) "By the mouth [the testimony] of two witnesses or three witnesses the [perpetrator] shall surely be put to death." If the testimony can be established with two [witnesses], why does the Torah specify three? Rather, the Torah is juxtaposing (three to two). Just as three [witnesses] can make two [witnesses] into zomemim, so too two [witnesses] can make three [witnesses] into zomemim. And from where do we know [that two witnesses can] even [make] one hundred [witnesses into zomemim]? The Torah teaches us this with the word "Witnesses".

Rebbi Shimon says, Just as two [witnesses] aren't executed unless they are both zomemim, so too three [witnesses] aren't executed unless all three of them are zomemim. And from where do we know even one hundred [witnesses all must be zomemim for any to be executed]? The Torah teaches us this with the word "Witnesses".

Rebbi Shimon says, Just as two [witnesses] aren't executed unless they are both zomemim, so too three [witnesses] aren't executed unless all three of them are zomemim. And from where do we know even one hundred [witnesses all must be zomemim for any to be executed]? The Torah teaches us this with the word "Witnesses".

Rebbi Shimon says, Just as two [witnesses] aren't executed unless they are both zomemim, so too three [witnesses] aren't executed unless all three of them are zomemim. And from where do we know even one hundred [witnesses all must be zomemim for any to be executed]? The Torah teaches us this with the word "Witnesses".

MISHNA: If there were two [witnesses] observing from this window, and two [witnesses] observing from this window, and one warner in the middle, In a time where some of them [the witnesses] saw one another, it is considered one [group] of witnesses. And if [they do] not [see one another] then it is considered two [groups of] witnesses. Therefore, if one [of the two groups of witnesses] becomes zomemim, then he [the murderer] and they [the zomemim] are executed, but the second [group of witnesses] are exonerated.

MISHNA: If there were two [witnesses] observing from this window, and two [witnesses] observing from this window, and one warner in the middle, In a time where some of them [the witnesses] saw one another, it is considered one [group] of witnesses. And if [they do] not [see one another] then it is considered two [groups of] witnesses. Therefore, if one [of the two groups of witnesses] becomes zomemim, then he [the murderer] and they [the zomemim] are executed, but the second [group of witnesses] are exonerated.