מכות

כֵּיצַד הָעֵדִים נַעֲשִׂים זוֹמְמִין, מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁהוּא בֶן גְּרוּשָׁה אוֹ בֶן חֲלוּצָה, אֵין אוֹמְרִים יֵעָשֶׂה זֶה בֶן גְּרוּשָׁה אוֹ בֶן חֲלוּצָה תַחְתָּיו, אֶלָּא לוֹקֶה אַרְבָּעִים. מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁהוּא חַיָּב לִגְלוֹת, אֵין אוֹמְרִים יִגְלֶה זֶה תַחְתָּיו, אֶלָּא לוֹקֶה אַרְבָּעִים. מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁגֵּרַשׁ אֶת אִשְׁתּוֹ וְלֹא נָתַן לָהּ כְּתֻבָּתָהּ, וַהֲלֹא בֵּין הַיּוֹם וּבֵין לְמָחָר סוֹפוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ, אוֹמְדִין כַּמָּה אָדָם רוֹצֶה לִתֵּן בִּכְתֻבָּתָהּ שֶׁל זוֹ, שֶׁאִם נִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה, וְאִם מֵתָה יִירָשֶׁנָּה בַעְלָהּ. מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁהוּא חַיָּב לַחֲבֵרוֹ אֶלֶף זוּז עַל מְנָת לִתְּנָן לוֹ מִכָּאן וְעַד שְׁלשִׁים יוֹם, וְהוּא אוֹמֵר מִכָּאן וְעַד עֶשֶׂר שָׁנִים, אוֹמְדִין כַּמָּה אָדָם רוֹצֶה לִתֵּן וְיִהְיוּ בְיָדוֹ אֶלֶף זוּז, בֵּין נוֹתְנָן מִכָּאן וְעַד שְׁלשִׁים יוֹם, בֵּין נוֹתְנָן מִכָּאן וְעַד עֶשֶׂר שָׁנִים:

How do witnesses become liable [to punishment] as perjurers?[If they say:] “We testify that so and so [a priest] is a son of a woman who had [formerly] been divorced or a haluzah,” it is not said that each witness should himself be as if he was born of a divorcee or a haluzah; rather he receives forty [lashes]. [If they say]: “We testify that so and so is guilty of [a crime entailing] exile”, it is not said that each witness should himself be exiled; rather he receives forty [lashes]. [If they say:] “We testify that so and so divorced his wife and has not paid her kethubah” seeing that either today or tomorrow he [the husband] will pay her kethubah, the assessment should be made how much a man will be willing to pay [now] for the ownership of her kethubah, on the condition that if she should be widowed or divorced [he will take it over] but if she should die, her husband will inherit her [estate including the kethubah]. [If they say]: “We testify that so and so owes his friend one thousand zuz on the condition that he will pay him within thirty days”, while the debtor says “ten years”, the assessment should be made how much a man is willing to pay for the use of a thousand zuz, whether he pays them in thirty days or ten years.

מְעִידִין אָנוּ בְאִישׁ פְּלוֹנִי שֶׁחַיָּב לַחֲבֵרוֹ מָאתַיִם זוּז, וְנִמְצְאוּ זוֹמְמִין, לוֹקִין וּמְשַׁלְּמִין, שֶׁלֹּא הַשֵּׁם הַמְבִיאוֹ לִידֵי מַכּוֹת, מְבִיאוֹ לִידֵי תַשְׁלוּמִין, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, כָּל הַמְשַׁלֵּם אֵינוֹ לוֹקֶה:

[If they say]: “We testify that so and so owes his friend two hundred zuz”, and they are found to be perjurers, they are flogged and ordered to make restitution, because the count which brings upon them the flogging is not the count that brings upon them the necessity to make restitution, these are the words of Rabbi Meir. But the Sages say: “Anyone who makes restitution is not flogged.”