Traduction française en préparation — version anglaise (Steinsaltz) : Rav Pappa answered: And were it not for the force of his action, the stone would go down and not to the side. Rather, although it is a weak force, the force of his action is a partial cause of the damage caused by the stone going to the side; therefore, he is liable.
וְאִי לָאו כֹּחוֹ הוּא – תֵּיזִיל לְתַחַת. אֶלָּא, כֹּחַ כָּחוּשׁ הוּא.
Traduction française en préparation — version anglaise (Steinsaltz) : The Sages taught: If ten people struck an individual with ten sticks and as a result of the beating he died, whether they beat him simultaneously, or whether they beat him one after the other, they are exempt from liability for killing him, as two people are not liable for an action that they performed together. Rabbi Yehuda ben Beteira says: If they struck him one after the other, the one who struck him last is liable, because he hastened his death.
תָּנוּ רַבָּנַן: הִכּוּהוּ עֲשָׂרָה בְּנֵי אָדָם בַּעֲשָׂרָה מַקְלוֹת וָמֵת, בֵּין בְּבַת אַחַת, בֵּין בְּזֶה אַחַר זֶה – פְּטוּרִין. רַבִּי יְהוּדָה בֶּן בְּתִירָא אוֹמֵר: בְּזֶה אַחַר זֶה, הָאַחֲרוֹן חַיָּיב, מִפְּנֵי שֶׁקֵּירַב אֶת מִיתָתוֹ.
Traduction française en préparation — version anglaise (Steinsaltz) : Rabbi Yoḥanan says: And both Rabbis, i.e., the first tanna and Rabbi Yehuda ben Beteira, interpreted the same verse in drawing their halakhic conclusion. The verse states: “And a man who strikes any soul mortally, he shall be put to death” (Leviticus 24:17). The Rabbis hold that “any soul” means that one is liable for murder only when there is an entire soul, i.e., when the murderer alone is responsible for taking the entire life of the victim. And Rabbi Yehuda ben Beteira holds that “any soul” means that one is liable for murder for taking any soul, even if the victim had already been beaten and was close to death.
אָמַר רַבִּי יוֹחָנָן: וּשְׁנֵיהֶם מִקְרָא אֶחָד דָּרְשׁוּ, ״וְאִישׁ כִּי יַכֶּה כׇּל נֶפֶשׁ אָדָם״. רַבָּנַן סָבְרִי: ״כָּל נֶפֶשׁ״ – עַד דְּאִיכָּא כׇּל נֶפֶשׁ, וְרַבִּי יְהוּדָה בֶּן בְּתִירָא סָבַר: ״כׇּל נֶפֶשׁ״ – כׇּל דְּהוּא נֶפֶשׁ.
Traduction française en préparation — version anglaise (Steinsaltz) : § Rava says: All concede that in the case of one who kills one who has a wound that will cause him to die within twelve months [tereifa] he is exempt from liability, as in a certain sense the legal status of the victim is that of a dead person. All concede in a case where one kills an individual dying from an illness caused at the hand of Heaven that he is liable, as no other individual took action contributing to his death, and the murderer alone took his remaining soul. They disagree only in a case where one kills an individual dying from injury caused at the hand of a person. One Sage, the Rabbis, likens this case to the case of a tereifa, and therefore rules that the one who kills him is exempt. And one Sage, Rabbi Yehuda, likens this case to the case of an individual dying from an illness caused at the hand of Heaven, and therefore rules that the one who kills him is liable.
אָמַר רָבָא: הַכֹּל מוֹדִים בְּהוֹרֵג אֶת הַטְּרֵיפָה שֶׁהוּא פָּטוּר, בְּגוֹסֵס בִּידֵי שָׁמַיִם שֶׁהוּא חַיָּיב. לֹא נֶחְלְקוּ אֶלָּא בְּגוֹסֵס בִּידֵי אָדָם. מָר מְדַמֵּי לֵיהּ לִטְרֵיפָה, וּמָר מְדַמֵּי לֵיהּ לְגוֹסֵס בִּידֵי שָׁמַיִם.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: As for the one who likens this case to the case of a tereifa, what is the reason that he does not liken it to the case of an individual dying from an illness caused at the hand of Heaven? The Gemara answers: In the case of an individual dying from an illness caused at the hand of Heaven, no action was performed by a person to kill him, whereas in this case of an individual dying from injury caused at the hand of a person, an action was performed by an individual to kill him. Therefore, it is a case of two people who performed an action together, and they are not liable.
מַאן דִּמְדַמֵּי לֵיהּ לִטְרֵיפָה, מַאי טַעְמָא לָא מְדַמֵּי לֵיהּ לְגוֹסֵס בִּידֵי שָׁמַיִם? גּוֹסֵס בִּידֵי שָׁמַיִם לָא אִיתְעֲבִיד בֵּיהּ מַעֲשֶׂה, הַאי אִיתְעֲבִיד בֵּיהּ מַעֲשֶׂה.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: And as for the one who likens this case to the case of an individual dying from an illness caused at the hand of Heaven, what is the reason that he does not liken it to a tereifa? The Gemara answers: In the case of a tereifa, his status is like that of one whose organs, the trachea and the esophagus, are cut, who is considered to be slaughtered. The status of this individual dying from injury caused at the hand of a person is not like that of one whose organs, the trachea and the esophagus, are cut, as there is no particular defect; rather, he is like one suffering from general frailty, like any frail or elderly individual.
וּמַאן דִּמְדַמֵּי לֵיהּ לְגוֹסֵס בִּידֵי שָׁמַיִם, מַאי טַעְמָא לָא מְדַמֵּי לֵיהּ לִטְרֵיפָה? טְרֵיפָה – מְחַתְּכִי סִימָנִים, הָא לָא מְחַתְּכִי סִימָנִים.
Traduction française en préparation — version anglaise (Steinsaltz) : A tanna taught a baraita before Rav Sheshet: The verse that states: “And a man who strikes any soul mortally, he shall be put to death” (Leviticus 24:17), serves to include the case of one who strikes another and it is a blow in which there is not sufficient force to kill, and then another individual comes and kills him; the verse teaches that the second individual is liable.
תָּנֵי תַּנָּא קַמֵּיהּ דְּרַב שֵׁשֶׁת: ״וְאִישׁ כִּי יַכֶּה כׇּל נֶפֶשׁ אָדָם״ – לְהָבִיא הַמַּכֶּה אֶת חֲבֵירוֹ וְאֵין בּוֹ כְּדֵי לְהָמִית, וּבָא אַחֵר וֶהֱמִיתוֹ, שֶׁהוּא חַיָּיב.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara challenges: If the first individual struck him with a blow in which there is not sufficient force to kill, this halakha is obvious, as the first did not perform an act of killing at all, and it is only the second who killed him. Rather, emend the baraita to teach: The verse serves to include the case of one who strikes another and it is a blow in which there is sufficient force to kill, and then another individual comes and kills him; the verse teaches that the second individual is liable. And this unattributed baraita is in accordance with the opinion of Rabbi Yehuda ben Beteira, who holds that one who completes the killing of an individual is liable to be executed as a murderer.
אֵין בּוֹ כְּדֵי לְהָמִית? פְּשִׁיטָא! אֶלָּא, יֵשׁ בּוֹ כְּדֵי לְהָמִית וּבָא אַחֵר וֶהֱמִיתוֹ, שֶׁהוּא חַיָּיב. וּסְתָמָא כְּרַבִּי יְהוּדָה בֶּן בְּתִירָא.
Traduction française en préparation — version anglaise (Steinsaltz) : Rava says: One who kills a tereifa is exempt as it is as though he killed a dead person. And as for a tereifa who kills another individual, if he killed him before the judges in court, he is liable to be executed. If the killing was not before the judges in court, he is exempt.
אָמַר רָבָא: הַהוֹרֵג אֶת הַטְּרֵיפָה – פָּטוּר. וּטְרֵיפָה שֶׁהָרַג בִּפְנֵי בֵּית דִּין – חַיָּיב, שֶׁלֹּא בִּפְנֵי בֵּית דִּין – פָּטוּר.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara explains: In the case of a tereifa who killed before the court, what is the reason that he is liable? He is liable, as it is written: “And you shall eradicate the evil from your midst” (Deuteronomy 13:6), from which it is derived that there is a mitzva for the court to eradicate evil that it witnesses firsthand. In the case where the killing was not before the judges in court, he is exempt, as any testimony against the tereifa is testimony that you cannot render conspiratory testimony. Even if the witnesses testifying that the tereifa committed murder are found to be conspiring witnesses, they cannot be executed, as they conspired to kill a tereifa. And any testimony that you cannot render conspiratory testimony is not characterized as testimony, and is not accepted in court.
בִּפְנֵי בֵּית דִּין, מַאי טַעְמָא חַיָּיב? דִּכְתִיב: ״וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ״. שֶׁלֹּא בִּפְנֵי בֵּית דִּין – פָּטוּר, דְּהָוְיָא לַהּ עֵדוּת שֶׁאִי אַתָּה יָכוֹל לַהֲזִימָּהּ, וְכׇל עֵדוּת שֶׁאִי אַתָּה יָכוֹל לַהֲזִימָּהּ – לֹא שְׁמָהּ עֵדוּת.
Traduction française en préparation — version anglaise (Steinsaltz) : And Rava says: One who sodomizes a male who is a tereifa is liable to be executed for committing an act of sodomy. And as for a tereifa who sodomizes a male, if he does so before the judges in court, he is liable to be executed. If the act of sodomy was not before a court, he is exempt. The Gemara explains: If he committed an act of sodomy before the court, he is liable, as it is written: “And you shall eradicate the evil from your midst.” If the act of sodomy was not before a court, he is exempt, as any testimony against a tereifa is testimony that you cannot render conspiratory testimony.
וְאָמַר רָבָא: הָרוֹבֵעַ אֶת הַטְּרֵיפָה – חַיָּיב. טְרֵיפָה שֶׁרָבַע, בִּפְנֵי בֵּית דִּין – חַיָּיב, שֶׁלֹּא בִּפְנֵי בֵּית דִּין – פָּטוּר. בִּפְנֵי בֵּית דִּין חַיָּיב, דִּכְתִיב: ״וּבִעַרְתָּ הָרַע מִקִּרְבֶּךָ״. שֶׁלֹּא בִּפְנֵי בֵּית דִּין פָּטוּר, דְּהָוְיָא לַהּ עֵדוּת שֶׁאִי אַתָּה יָכוֹל לַהֲזִימָּהּ.
Traduction française en préparation — version anglaise (Steinsaltz) : The Gemara asks: Why do I also need this ruling? This case of sodomy is identical to that case of murder; why then does Rava cite two cases with regard to capital transgressions involving a tereifa? The Gemara answers: It was necessary for him to mention the case of one who sodomizes a tereifa, as there is a novel element introduced in that halakha. Lest you say: Let the status of one who sodomizes a male who is a tereifa be like one who engages in necrophilia, and let him be exempt from execution. To counter this, Rava teaches us that his liability is due to the pleasure that he experiences, and this man who sodomizes a tereifa has pleasure, as, although the legal status of a tereifa is that of a dead person in certain senses, he is, in fact, alive.
הָא תּוּ לְמָה לִי? הַיְינוּ הָךְ! הָרוֹבֵעַ אֶת הַטְּרֵיפָה אִיצְטְרִיכָא לֵיהּ. מַהוּ דְּתֵימָא: לֶיהֱוֵי כְּמַאן דִּמְשַׁמֵּשׁ מֵת, וְלִיפְּטַר? קָא מַשְׁמַע לַן, דְּמִשּׁוּם הֲנָאָה הוּא, וְהָא אִית לֵיהּ הֲנָאָה.