Sanhedrin 52 - February 7, 9 Shvat

This daf is sponsored anonymously. "May the passion of our daily learning be a zechut that we see more and more miracles in the coming days." The Gemara discusses a case involving a daughter of a kohen who commits adultery. Rabbi Yishmael interprets the phrase "she disgraces her father" to mean that her actions affect the respect normally given to her father as a kohen, since children's behavior reflects on their parents. People may even say to the father, "Cursed is the one who gave birth to and raised her." Regarding the death penalty by burning, the Mishna clarifies that it wasn't performed by surrounding the person with clusters of branches and lighting them on fire. Instead, the condemned person was executed by having molten lead poured down their throat. There was a debate about how to open the person's mouth: The Sages advocated strangling them until their mouth opened, while Rabbi Yehuda suggested using tongs, concerned that strangling might cause death by suffocation rather than the required death by burning. The source for this method of execution is debated. Rav Matna derives it from Korach's punishment, while Rabbi Elazar points to the death of Aharon's sons (Nadav and Avihu). Both bring textual evidence showing internal burning, though they disagree on each other's interpretations. When asked why the method isn't derived from the burning of bull offerings outside the Temple, the Gemara explains that execution by burning shares more similarities with the cases of Korach and Aharon's sons. Rav Nachman adds that the principle of "love your neighbor as yourself" requires choosing the quickest and least painful method of execution. The Gemara provides background on these biblical cases: Nadav and Avihu were punished for discussing their anticipated succession of Moshe and Aharon's leadership and wishing for Aharon and Moshe to die so they could lead. As for Korach, he gained followers by providing food, leading to flattery from the people. This caused respected Torah scholars to be diminished in Korach's eyes, ultimately leading to their downfall as they followed his rebellion. A relevant case is cited where Rav Chama bar Tovia executed a kohen's daughter by burning her with branches. Rav Yosef points out two errors: the correct method is pouring molten lead down the throat, and capital punishment cannot be carried out when the Temple is no longer in existence. Rabbi Elazar ben Tzadok attempted to justify external burning by citing a case he witnessed, but this was rejected for two reasons in different versions: either the court was composed of Sadducees who misunderstood the law, or Rabbi Elazar ben Tzadok's testimony was invalid because he was too young at the time. How can the two versions be reconciled? The Mishna discusses decapitation by sword: How was it performed? Since this method was used by gentiles, doesn't it violate the prohibition against following their practices? What is its scriptural source? From where do we learn those who receive this punishment? Similar questions are posed about death by strangulation: How was it performed and how do we learn that adulterers receive this punishment?