Pisqa’ 22152H:231-233; JN2:127-129. 1. “Now, if a man commits a sin worthy of the sentence of death, then he shall be put to death” (Dt.21:22)— A man is hanged, but a woman cannot be hanged.
R. Eliezer says: Even a woman can be hanged. Said R. Eliezer to them: Didn’t Shimon b. Shatach hang women in Ashkelon [on charges of witchraft]? They said to him: He hung eighty women, and didn’t sentence two on a single day!53// M. San.6:4. Actually, that was an extreme measure, designed to instruct others, [but it is not a legal precedent]!
2. “And you shall hang him” (Dt.21:22)— is it possible to say that all who are stoned should be hanged? The Teaching states: “For the hanged one is an affront to God” (Dt.21:22)— after an inclusive clause, [“you shall hang him”], the verse limits the rule [calling it “an affront”]? Look—we learn this from the case of the reviler54Heb: hamegadeif; literally, “blasphemer.”(e.g., Nu.15:30). Just as the reviler is distinctive, in attacking a fundamental principle [e.g., divine justice] and is hanged, shouldn’t anyone attacking a fundamental principle, also be hanged? R. Eliezer says: Just as the reviler is distinctive, in being stoned and then hanged, shouldn’t all who are stoned likewise be hanged?55// M. San. 6:4. Is it possible to say that He should be hanged alive—Imperial-style?56That is, crucified. The Teaching states: “Then he shall be put to death, and you shall hang him from a wood” (Dt.21:22)— [the hanging, unlike a Roman crucifixion, is not a form of torture].
Him— implying that his clothes are not hung [with the body]. Him— implying that witnesses [who testified falsely against him] are not hanged [after their execution]. Him— implying that colluding witnesses [who have been exposed as such] are not hanged [after their execution]. Him— And not two on a single day!
“From a wood” (Dt.21:22)— Is it possible that wood can refer either to an uprooted tree or to a tree still attached to the earth? The Teaching states: “You shall quickly bury it” (Dt.21:23)— the tree is buried with him. On this basis you can teach: [He is hanged] on an uprooted tree, but not to one still attached to the earth.
3. On what basis do I know that if you permit his body to hang until morning, you transgress a proscription? The Teaching states: “Do not permit his corpse to over-night on the wood” (Dt.21:23). If you delay burial till morning, for the sake of his dignity —to bring him a coffin or shroud— is it possible that you transgress a proscription? The Teaching states: “On the wood” (Dt.21:22)— just as wood is distinctive, in that it is an element of his disgrace, so, too, anything that disgraces him [should be proscribed]. This excludes delaying burial till morning for the sake of his dignity, since this is not an element of his disgrace [but an effort to handle the corpse with respect].
4. “Do not permit his corpse to over-night on the wood” (Dt.21:23)— this is a proscriptive commandment. “You shall quickly bury it” (Dt.21:23)— This is a prescriptive commandment. So, how do they treat the corpse [in obedience to both the prescription and proscription]? They wait until night-fall and hang him [thus fulfilling the proscription]. Then they immediately untie [and bury] him, [in fulfillment of the prescription.] But were the corpse to over-night there, they would be transgressing a proscription. For it is said: “Do not permit his corpse to over-night on the wood” (Dt.21:23).
“For the hanged one is an affront to God” (Dt.21:22)— bystanders will see him and say: Why is this guy hanging there? Because he reviled the [Holy] Name! And thus, [preservation of the reviler’s memory] profanes the Name of Heaven.57Cf. M. San.6:4.
5. A man is stoned naked, but a woman is not stoned naked. R. Judah says: It is the same for a man and a woman, except that they hang a man facing toward the people with his back towards the wood. But a woman faces the wood, while her back is towards the people.58//M.San. 6:3. Cf. T. San. 9:6. A man holds a single cloth in front of himself, while a woman holds two cloths— one in front of herself, and one from behind, .59//M. San.6:4. For her entire body is an enticement to sin.60Pisqa’ 221.5 is lacking in several mss. Cf. F:254-255, n.16.
7. “And don’t pollute the soil which HASHEM your God is giving you for an inheritance” (Dt.21:23)— in this matter, the court receives a warning.61Cf. Pisqa’ 171.1 for other appearances of this trope in Sifre.
(דברים כא כב) וְכִי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת וְהוּמָת, הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַף הָאִשָּׁה נִתְלֵית.
Pisqa’ 22152H:231-233; JN2:127-129.
1. “Now, if a man commits a sin worthy of the sentence of death,
then he shall be put to death” (Dt.21:22)—
A man is hanged,
but a woman cannot be hanged.
אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר: וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן! אָמְרוּ לוֹ: שְׁמוֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִים שְׁנַיִם בְּיוֹם אֶחָד! אֶלָּא שֶׁהַשָּׁעָה צְרִיכָה, לְלַמֵּד בָּהּ אֶת אֲחֵרִים.
R. Eliezer says:
Even a woman can be hanged. Said R. Eliezer to them:
Didn’t Shimon b. Shatach hang women in Ashkelon
[on charges of witchraft]?
They said to him:
He hung eighty women, and didn’t sentence two
on a single day!53// M. San.6:4.
Actually, that was an extreme measure,
designed to instruct others,
[but it is not a legal precedent]!
וְתָלִיתָ אוֹתוֹ, יָכוֹל יְהוּ כָל הַנִּסְקָלִים נִתְלִים? תַּלְמוּד לוֹמַר (דברים כא כג): ״כִּי קִלְלַת אֱלֹהִים תָּלוּי״ – אַחַר שֶׁרִבָּה הַכָּתוּב מִיעֵט! הֲרֵי אָנוּ לְמֵדִים אוֹתוֹ מִן הַמְגַדֵּף: מָה מְגַדֵּף מְיֻחָד, שֶׁפָּשַׁט יָדוֹ בָּעִקָּר, וַהֲרֵי הוּא נִתְלֶה – כָּךְ כָּל הַפּוֹשֵׁט יָדוֹ בָּעִקָּר הֲרֵי הוּא נִתְלֶה! רַבִּי אֱלִיעֶזֶר אוֹמֵר: מָה מְגַדֵּף מְיֻחָד, שֶׁהוּא נִסְקָל וַהֲרֵי הוּא נִתְלֶה – כָּךְ כָּל הַנִּסְקָלִים נִתְלִים. יָכוֹל יְהוּ תּוֹלִים אוֹתוֹ חַי כְּדֶרֶךְ שֶׁהַמַּלְכוּת עוֹשָׂה? תַּלְמוּד לוֹמַר: וְהוּמָת וְתָלִיתָ אֹתוֹ עַל עֵץ.
2. “And you shall hang him” (Dt.21:22)—
is it possible to say that
all who are stoned should be hanged?
The Teaching states:
“For the hanged one is an affront to God” (Dt.21:22)—
after an inclusive clause,
[“you shall hang him”],
the verse limits the rule
[calling it “an affront”]?
Look—we learn this from the case of the reviler54Heb: hamegadeif; literally, “blasphemer.” (e.g., Nu.15:30).
Just as the reviler is distinctive,
in attacking a fundamental principle [e.g., divine justice]
and is hanged,
shouldn’t anyone attacking a fundamental principle,
also be hanged?
R. Eliezer says:
Just as the reviler is distinctive,
in being stoned and then hanged,
shouldn’t all who are stoned
likewise be hanged?55// M. San. 6:4.
Is it possible to say that
He should be hanged alive—Imperial-style?56That is, crucified.
The Teaching states:
“Then he shall be put to death, and you shall hang him from a wood” (Dt.21:22)—
[the hanging, unlike a Roman crucifixion, is not a form of torture].
אֹתוֹ – וְלֹא אֶת כֵּלָיו; אֹתוֹ – וְלֹא אֶת עֵדָיו; אֹתוֹ – וְלֹא אֶת זוֹמְמָיו; אֹתוֹ – וְלֹא שְׁנַיִם בְּיוֹם אֶחָד!
Him—
implying that his clothes are not hung [with the body].
Him—
implying that witnesses
[who testified falsely against him]
are not hanged [after their execution].
Him—
implying that colluding witnesses
[who have been exposed as such]
are not hanged [after their execution].
Him—
And not two on a single day!
עַל עֵץ, יָכוֹל בְּעֵץ הַתָּלוּשׁ. אוֹ בְּעֵץ הַמְחֻבָּר? תַּלְמוּד לוֹמַר (דברים כא כג): ״כִּי קָבוֹר תִּקְבְּרֶנּוּ״ – בְּעֵץ שֶׁנִּקְבָּר עִמּוֹ, אֱמֹר מֵעַתָּה: בְּעֵץ הַתָּלוּשׁ וְלֹא בְּעֵץ הַמְחֻבָּר.
“From a wood” (Dt.21:22)—
Is it possible that wood
can refer either to an uprooted tree
or to a tree still attached to the earth?
The Teaching states:
“You shall quickly bury it” (Dt.21:23)—
the tree is buried with him.
On this basis you can teach:
[He is hanged] on an uprooted tree,
but not to one still attached to the earth.
מִנַּיִן לַמֵּלִין אֶת מֵתוֹ שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה? תַּלְמוּד לוֹמַר: לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ. הֱלִינוֹ לִכְבוֹדוֹ, לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִים, יָכוֹל יְהֵא עוֹבֵר עָלָיו? תַּלְמוּד לוֹמַר: עַל הָעֵץ – מָה עֵץ מְיֻחָד, שֶׁהוּא נִוּוּל לוֹ – אַף כָּל שֶׁהוּא נִוּוּל לוֹ. יָצָא הַמֵּלִין לִכְבוֹדוֹ, שֶׁאֵין נִוּוּל לוֹ.
3. On what basis do I know that
if you permit his body to hang until morning,
you transgress a proscription?
The Teaching states:
“Do not permit his corpse to over-night on the wood” (Dt.21:23).
If you delay burial till morning, for the sake of his dignity
—to bring him a coffin or shroud—
is it possible that
you transgress a proscription?
The Teaching states:
“On the wood” (Dt.21:22)—
just as wood is distinctive,
in that it is an element of his disgrace,
so, too, anything that
disgraces him [should be proscribed].
This excludes delaying burial till morning
for the sake of his dignity,
since this is not an element of his disgrace
[but an effort to handle the corpse with respect].
לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ – מִצְוַת לֹא תַעֲשֶׂה. כִּי קָבוֹר תִּקְבְּרֶנּוּ – מִצְוַת עֲשֵׂה. כֵּיצַד עוֹשִׂים לוֹ? מַמְתִּינִים לוֹ עַד חֲשֵׁכָה, וְתוֹלִים לוֹ – וּמַתִּירִים אוֹתוֹ, וְאִם לָן – עוֹבְרִים עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר: לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ.
4. “Do not permit his corpse to over-night on the wood” (Dt.21:23)—
this is a proscriptive commandment.
“You shall quickly bury it” (Dt.21:23)—
This is a prescriptive commandment.
So, how do they treat the corpse
[in obedience to both
the prescription and proscription]?
They wait until night-fall and hang him
[thus fulfilling the proscription].
Then they immediately untie [and bury] him,
[in fulfillment of the prescription.]
But were the corpse to over-night there,
they would be transgressing a proscription.
For it is said:
“Do not permit his corpse to over-night on the wood” (Dt.21:23).
כִּי קִלְלַת אֱלֹהִים תָּלוּי, כְּלוֹמַר: מִפְּנֵי מָה זֶה תָּלוּי? מִפְּנֵי שֶׁקִּלֵּל אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.
“For the hanged one is an affront to God” (Dt.21:22)—
bystanders will see him and say:
Why is this guy hanging there?
Because he reviled the [Holy] Name!
And thus, [preservation of the reviler’s memory]
profanes the Name of Heaven.57Cf. M. San.6:4.
הָאִישׁ נִסְקָל עָרוֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרוּמָה. רַבִּי יְהוּדָה אוֹמֵר: אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה, אֶלָּא שֶׁהָאִישׁ – תּוֹלִים אוֹתוֹ וּפָנָיו כְּלַפֵּי הָעָם וַאֲחוֹרָיו כְּלַפֵּי הָעֵץ, וְהָאִשָּׁה – פָּנֶיהָ כְּלַפֵּי הָעֵץ וַאֲחוֹרֶיהָ כְּלַפֵּי הָעָם. הָאִישׁ – סֶרֶט אֶחָד מִלְּפָנָיו, וְהָאִשָּׁה – שְׁנֵי סְרָטִים: אֶחָד מִלְּפָנֶיהָ וְאֶחָד מֵאַחֲרֶיהָ, מִפְּנֵי שֶׁכֻּלָּהּ עֶרְוָה.
5. A man is stoned naked,
but a woman is not stoned naked.
R. Judah says:
It is the same for a man and a woman,
except that they hang a man
facing toward the people
with his back towards the wood.
But a woman faces the wood,
while her back is towards the people.58//M.San. 6:3. Cf. T. San. 9:6.
A man holds a single cloth
in front of himself,
while a woman holds two cloths—
one in front of herself,
and one from behind, .59//M. San.6:4.
For her entire body is
an enticement to sin.60Pisqa’ 221.5 is lacking in several mss. Cf. F:254-255, n.16.
וְלֹא תְטַמֵּא אֶת אַדְמָתְךָ אֲשֶׁר ה׳ אֱלֹהֶיךָ נוֹתֵן לְךָ נַחֲלָה – לְהַזְהִיר בֵּית דִּין עַל כָּךְ.
7. “And don’t pollute the soil which HASHEM your God is giving you for an inheritance” (Dt.21:23)—
in this matter, the court receives a warning.61Cf. Pisqa’ 171.1 for other appearances of this trope in Sifre.