A ben sorer u’moreh is judged according to his eventual outcome: let him die innocent, not guilty. For the death of the wick-ed is beneficial to them and beneficial to the world, but that of the righteous is detrimental to them and detrimental to the world. Wine and sleep for the wicked are beneficial to them and beneficial to the world; but for the righteous, they are det-rimental to them and detrimental to the world. Dispersal of the wicked is beneficial to them and beneficial to the world; but that of the righteous is detrimental to them and detrimental to the world. Assembly of the wicked is detrimental to them and detrimental to the world; but that of the righteous is beneficial to them and beneficial to the world. Tranquility for the wick-ed is detrimental to them and detrimental to the world; but for the righteous, it is beneficial to them and beneficial to the world.

One who enters through a tunnel is judged according to the eventual outcome. [If] he was coming through a tunnel and he broke a barrel, if his blood is accountable, he is liable; if his blood is not accountable, he is exempt.

These are those who are saved at the cost of their lives: one who pursues another to kill him, [or who pursues] a male, or a betrothed naarah. However, one who pursues a beast, and one who desecrates the Sabbath, and one who engages in idola-try are not saved at the cost of their lives.

These are the ones who are burned: One who cohabits with a woman and her daughter, and the daughter of a Kohen who commits adultery. Included in the category of a woman and her daughter are his daughter, his daughter’s daughter, and his son’s daughter; his wife’s daughter, her daughter’s daughter, and her son’s daughter; his mother-in-law, his mother-in-law’s mother, and his father-in-law’s mother.  These are the ones who are beheaded: A murderer and the inhabitants of an apostate town. [If] a murderer struck another with a stone or with an iron, or he held him down in water or fire so that he could not escape, and he died, he is liable. [If] he pushed him into the water or into the fire and he was able to escape, but he died, he is exempt. [If] he incited a dog or a snake against him, he is exempt. [If] he caused the snake to bite him, R’ Ye-hudah considers [him] liable, but the Sages exempt [him].  [If] one struck another, whether with a stone or his fist, and they predicted that he would die, but his [condition] improved; subsequently he deteriorated [again] and died —- he is liable. R’ Nechemiah says: He is exempt because there is indication to that effect.