Mishnah
Mishnah

Talmud for Sanhedrin 11:6

הַמִּתְנַבֵּא בְשֵׁם עֲבוֹדָה זָרָה וְאוֹמֵר, כָּךְ אָמְרָה עֲבוֹדָה זָרָה, אֲפִלּוּ כִוֵּן אֶת הַהֲלָכָה, לְטַמֵּא אֶת הַטָּמֵא וּלְטַהֵר אֶת הַטָּהוֹר. הַבָּא עַל אֵשֶׁת אִישׁ, כֵּיוָן שֶׁנִּכְנְסָה לִרְשׁוּת הַבַּעַל לַנִּשּׂוּאִין אַף עַל פִּי שֶׁלֹּא נִבְעֲלָה, הַבָּא עָלֶיהָ הֲרֵי זֶה בְחֶנֶק. וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ, שֶׁכָּל הַזּוֹמְמִין מַקְדִּימִין לְאוֹתָהּ מִיתָה, חוּץ מִזּוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ:

One who prophesies in the name of idolatry, saying: "Thus did this idolatry say" (is put to death by strangulation), even if he (i.e., what he said) coincided with the halachah, to declare the unclean unclean, and the clean, clean. One who lives with a married woman, once she enters the groom's domain for marriage, [as when the father hands her over to the groom's messengers and she is still on the way to him, in which instance she is no longer regarded as being in "her father's house"], is put to death by strangulation. And the zomemin of the daughter of a Cohein and her consort (are put to death by strangulation). For all zomemin "come forward" for that death [that they would make the adjudged liable to], except the zomemin of the daughter of a Cohein and her consort [i.e., All who live (illicitly) with a woman are subject to the same death as she, except for the consort of the daughter of a Cohein, she being subject to burning, and he, to strangulation.]

Jerusalem Talmud Makkot

HALAKHAH: “How are plotting witnesses treated,” etc. Rebbi Yose ben Ḥanina said, everything was included in do not testify against your neighbor as a false witness. As an exception, do to him as he plotted to do to his neighbor. If you can satisfy do to him as he plotted then fulfill (do not testify)7Text of the Leiden ms., to be deleted. [do to him as he plotted to do]8Text of G, to be accepted.. But if you cannot satisfy do to him as he plotted to do to his neighbor then (do not)7Text of the Leiden ms., to be deleted. satisfy do not testify against your neighbor1It is one of the Ten Commandments not to testify falsely. In addition, Deut. 19:16–20 prescribes that a “plotting” false witness has to be punished by the penalty which would have been imposed on his victim had his testimony been found true. By rabbinic definition, a “plotting” witness is one whose testimony not only is false but shown to be impossible, in that there are witnesses to the fact that he testified to be eye witness of a fact which he could not have seen since at the time it was supposed to have happened he was at another place (Sanhedrin Chapter 5, Note 3). There are cases when plotting perjury is proven but the penalty cannot be imposed. Then the false witness must be punished for breaking the Eighth Commandment, which is the standard punishment decreed for breaking any prohibition for which the penalty was not specified, fixed in Deut. 25:3 as at most 40 lashes (which, because the court marshal might err in his count, is limited to 39 lashes).
The Babli (2b) disagrees with this explanation; it classifies simple perjury as “actionless crime” for which no penalty is possible; this clearly is not the Yerushalmi’s position (cf. Ketubot 4:4 Note 196.). Another explanation: Do to him, not to his descendants3If the witness is not a Cohen, declaring him as son of a divorcee would not change his status at all. If he is a Cohen, declaring him as son of a divorcee would punish not only him but also his descendants, against the biblical text as explained in the Halakhah..
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Jerusalem Talmud Ketubot

HALAKHAH: “She always remains in the father’s power,” etc. Not only to the bridal chamber154It seems that the original Yerushalmi Mishnah did not read “until she enters the husband’s power for definitive marriage” but “until she enters the bridal chamber” with most Mishnah mss. and the Munich ms. of the Babli. S. Lieberman emphasizes on several occasions that it seems that the scribe of the Leiden ms. obtained the Mishnah text not from the Yerushalmi text he was copying but from a separate Mishnah ms. but to a house where the bridal chamber is. In which way? A banquet hall155Greek τρικλίνιον, cf. Berakhot3:5, Note 229. and a bedroom156Greek κοιτών., the bridal chamber being the bedroom, and she entered the banquest hall. In which respect? Rebbi Eleazar said, to inherit from her157In the Babli, 48b, this is Samuel’s opinion, that after the signing of the ketubah document, the husband’s rights and obligations are activated not by the formal “seven benedictions” of the definitive marriage but by the bride entering the husband’s power.. Rebbi Simeon ben Laqish said, to dissolve her vows158In the Babli, 48b, he is reported to hold that after this moment, if she is divorced or widowed before entering the bridal chamber, she legally becomes a divorcee or widow after definitive marriage. This parallels R. Ze‘ira’s interpretation here, that the husband acquires all rights even if he cannot exercise them yet.. Rebbi Ze‘ira said, even though Rebbi Simeon ben Laqish said, to dissolve her vows, he agrees that he does not actually dissolve them until she enters the bridal chamber. Rebbi Huna said, a baraita159A similar baraita is quoted in the Babli, 49a. supports Rebbi Simeon ben Laqish: “To whore in her father’s house,” that excludes the case that the father’s emissaries entrusted her to the husband’s emissaries, after which she160If now she should commit adultery before two witnesses after being duly warned that it would be a capital crime, she is treated as a definitively married woman, not as a preliminarily married adolescent. should not be stoned but strangled.
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