How are witnesses punished for hazamah? “We testify regarding so-and-so that he is the son of a divorcee,” or, “the son of a chalutzah.' We do not say [that] this one should be made [like] the son of a divorcee or the son of a chalutzah in his stead; rather, he is flogged forty [lashes]. “We testify against so-and-so that he is liable to exile.” We do not say [that] this one should be exiled in his stead; rather, he is flogged forty [lashes]. “We testify against so-and-so that he divorced his wife,” and he did not give her the kesubah. Now, either today or to-morrow he may have to give her the kesubah. We [therefore] assess how much a person would want to give for this [woman's] kesubah, [on the chance] that she becomes widowed or divorced; and [that] if she dies, her husband will inherit her. “We testify against so-and-so that he owes another one thousand zuz to be paid between now and thirty days,” and he says, “Between now and ten years” —- we assess how much a person would give so that one thousand zuz should be in his possession, [and] instead of [having to] repay them within thirty days, to have up to ten years to repay them.

“We testify against so-and-so that he owes another two hundred zuz,” and they were found to be zomemim, they are flogged and must pay, for it is not the Scriptural verse that makes him liable for lashes that makes him liable for monetary payment; [these are] the words of R' Meir. But the Sages say: Whoever pays is not flogged.

“We testify against so-and-so that he is liable to forty lashes,” and they were found to be zomemim, they are flogged eighty [lashes] —- because of (Exodus 20:13): You shall not bear false witness against your neighbor, and because of (Deut. 19:19): And you shall do to him as he planned to do; [these are] the words of R' Meir. But the Sages say: They are flogged only forty [lashes]. They divide [payments of] money, but they do not divide lashes. How so? [If] they testified against him that he owed another two hundred zuz, and they were found to be zomemim, they divide [it] among themselves. But if they testified against him that he was liable to forty lashes, and they were found to be zomemim, each one is flogged forty [lashes].

These are the ones who are strangled: one who strikes his father or mother, one who kidnaps a Jew, an elder who rebels against the word of the court, a false prophet, one who prophesies in the name of a false god, one who commits adultery, the zomemim [witnesses] of the daughter of a Kohen, and the man who cohabited with her.  One who strikes his father or mother is not liable unless he makes a bruise. This is the stringency of one who curses over one who strikes —- one who curses [his parents] after [their] death is liable, whereas one who strikes [them] after [their] death is exempt.  One who kidnaps a Jew is not liable unless he takes him into his possession. R’ Yehudah says: Unless he brings him into his possession and makes use of him, as it is stated: And he made use of him and sold him. [If] one kidnaps his son, R’ Yishmael the son of R’ Yochanan ben Berokah renders [him] liable, but the Sages exempt [him]. [If] he kidnapped someone who was half slave and half free, R’ Yehudah renders [him] liable, but the Sages exempt [him].

A sage who rebels against the word of the court, as it is stated: If there shall arise a matter too difficult for you to judge, etc. There were three courts there: one sat at the entrance to the Temple Mount; one sat at the entrance to the Courtyard; and one sat in the Chamber of Hewn Stone. They come to the one at the entrance to the Temple Mount, where he says, “Thus I have expounded and thus my colleagues have expounded; thus I have taught and thus my colleagues have taught.” If they have heard, they tell them. If not, they come to those at the entrance to the Courtyard, where he says, “Thus I have ex-pounded and thus my colleagues have taught.” If they have heard, they tell them. If not, they all come to the High Court in the Chamber of the Hewn Stone, from where Torah goes forth to all Israel, as it is stated: From that place that HASHEM shall choose. [If] he returned to his town and continued to teach in the same manner as before, he is exempt; but if he ruled that it be done, he is liable; as it is stated: But the man who will act willfully —- he is not liable until he rules that it be done. A disciple who ruled that it be done is exempt; thus his stringency is his leniency.

There is a greater stringency attached to the words of the scribes than to the words of the Torah. [If] one says there is no [mitzvah of] tefillin —- in order to transgress the words of the Torah —- he is exempt. [If he says] there are five compartments [to tefillin] —- to add to the words of the scribes —- he is liable.

They do not execute him in the court of his town nor in the court at Yavneh. Rather, they bring him up to the High Court in Jerusalem and guard him until the festival and execute him during the festival, as it is stated: And the entire nation shall hear and shall fear, and they shall no longer sin willfully; [these are] the words of R’ Akiva. R’ Yehudah says: They do not delay this person’s judgment. Rather, they execute him immediately and write and send messengers to all places [saying], “So-and-so was sentenced to death by the court.”

A false prophet —- [is] one who prophesies concerning that which he did not hear or that which was not said to him; he is executed at the hands of man. But one who suppresses his prophecy, and one who disregards the words of a prophet, and a prophet who transgresses his own words —- are executed at the hand of Heaven, as it is stated: I shall demand it from him.

One who prophesies in the name of a strange god —- and says, “Thus said the strange god,” [is liable] even though he con-formed with the law to render tamei that which is tamei or to render tahor that which is tahor.  One who commits adultery —- once she has entered the domain of the husband for marriage, even if she has not [yet] had conjugal relations, one who cohabits with her is strangled.  The zomemim [witnesses] of the daughter of a Kohen and the one who cohabited with her —- for all zomeimim [witnesses] advance to that death except for the zomemim [witnesses] of the daughter of a Kohen and the man who cohabited with her.