Talmud sobre 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:

Alguém que profetiza em nome da idolatria, dizendo: "Assim disse essa idolatria" (é morto por estrangulamento), mesmo que ele (isto é, o que ele disse) coincidisse com a halachá, para declarar o imundo imundo, e o limpo, limpo. Alguém que vive com uma mulher casada, uma vez que ela entra no domínio do noivo para casamento, [como quando o pai a entrega aos mensageiros do noivo e ela ainda está a caminho dele, caso em que ela não é mais vista como estando no "casa de seu pai"], é morto por estrangulamento. E o zomemin da filha de um Cohein e seu consorte (são mortos por estrangulamento). Para todos os zomemin "se apresentem" por essa morte [que eles tornariam os adjudicados sujeitos a], exceto o zomemin da filha de um Cohein e seu consorte [isto é, todos os que vivem (ilicitamente) com uma mulher estão sujeitos à mesma morte como ela, exceto pelo consorte da filha de um Cohein, sendo sujeita a queimação e ele a estrangulamento.]

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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