וְאָמְדוּ שֶׁאֵין יָכוֹל לְקַבֵּל אַרְבָּעִים – פָּטוּר. אֲמָדוּהוּ לְקַבֵּל שְׁמוֹנֶה עֶשְׂרֵה, וּמִשֶּׁלָּקָה אָמְדוּ שֶׁיָּכוֹל הוּא לְקַבֵּל אַרְבָּעִים – פָּטוּר.

and then they assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from the additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged eighteen times they assessed that he is able to receive forty, he is exempt from receiving additional lashes.

גמ׳ מַאי טַעֲמָא? אִי כְּתִיב ״אַרְבָּעִים בְּמִסְפָּר״ הֲוָה אָמִינָא: אַרְבָּעִים בְּמִנְיָינָא, הָשְׁתָּא דִּכְתִיב ״בְּמִסְפָּר אַרְבָּעִים״ – מִנְיָן שֶׁהוּא סוֹכֵם אֶת הָאַרְבָּעִים. אֲמַר רָבָא: כַּמָּה טִפְּשָׁאֵי שְׁאָר אֱינָשֵׁי, דְּקָיְימִי מִקַּמֵּי סֵפֶר תּוֹרָה וְלָא קָיְימִי מִקַּמֵּי גַּבְרָא רַבָּה, דְּאִילּוּ בְּסֵפֶר תּוֹרָה כְּתִיב אַרְבָּעִים – וַאֲתוּ רַבָּנַן בָּצְרוּ חֲדָא.

The Gemara begins with a discussion of the number of lashes. What is the reason that the Rabbis said that he receives forty lashes less one? If it had been written: Forty by number, I would say that it means forty as a precise sum; now that it is written: “By number, forty,” the reference is to a sum that approaches forty. Likewise, Rava said: How foolish are the rest of the people who stand before a Torah scroll that passes before them, and yet they do not stand before a great man, when a Sage passes before them; as in a Torah scroll, forty is written and the Sages came and subtracted one, establishing the number of lashes as thirty-nine. Apparently, the authority of the Sages is so great that they are able to amend an explicit Torah verse.

״רַבִּי יְהוּדָה אוֹמֵר אַרְבָּעִים שְׁלֵימוֹת״ וכו׳. אָמַר רַבִּי יִצְחָק: מַאי טַעֲמָא דְּרַבִּי יְהוּדָה – דִּכְתִיב ״מָה הַמַּכּוֹת הָאֵלֶּה בֵּין יָדֶיךָ וְאָמַר אֲשֶׁר הֻכֵּתִי בֵּית מְאַהֲבָי״. וְרַבָּנַן: הַהוּא בְּתִינוֹקוֹת שֶׁל בֵּית רַבָּן הוּא דִּכְתִיב.

The mishna teaches: Rabbi Yehuda says: He is flogged with a full forty lashes, with the additional lash administered between his shoulders. Rabbi Yitzḥak says: What is the reason for the opinion of Rabbi Yehuda? It is as it is written: “And one shall say to him: What are these wounds between your arms? Then he shall answer: Those with which I was wounded in the house of my friends” (Zechariah 13:6). And how do the Rabbis, who hold that one is flogged only thirty-nine lashes, explain this verse? They explain that this verse is written with regard to schoolchildren struck by their teacher for laxity in their studies, and is not referring to lashes administered by the court.

״אֵין אוֹמְדִין אֶלָּא בְּמַכּוֹת הָרְאוּיוֹת״ וכו׳. לָקָה – אִין, לֹא לָקָה – לָא.

The mishna teaches: One assesses the number of lashes that the one being punished is capable of withstanding only with a number of lashes fit to be divided into three equal groups. If doctors assessed concerning him that he is able to receive forty lashes and survive, and he is then flogged some of those forty lashes, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt from any additional lashes. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and once he was flogged with eighteen lashes they assessed that he is able to receive forty, he is exempt from receiving further lashes. The Gemara infers: If he was flogged in practice, yes, he is exempt; if he was not flogged, no, he is not exempt from the rest of the forty lashes.

וּרְמִינְהוּ: אֲמָדוּהוּ לְקַבֵּל אַרְבָּעִים, וְחָזְרוּ וְאָמְדוּ שֶׁאֵין יָכוֹל לְקַבֵּל אַרְבָּעִים – פָּטוּר. אֲמָדוּהוּ לְקַבֵּל שְׁמוֹנֶה עֶשְׂרֵה וְחָזְרוּ וַאֲמָדוּהוּ שֶׁיָּכוֹל לְקַבֵּל אַרְבָּעִים – פָּטוּר!

And the Gemara raises a contradiction from a baraita : If doctors assessed concerning him that he is able to receive forty lashes and survive, and they then assessed him again and concluded that he cannot receive forty lashes and survive, he is exempt. If the doctors initially assessed concerning him that he is able to receive only eighteen lashes, and they then assessed that he is able to receive forty, he is exempt. Apparently, even if he did not receive any lashes, if the assessment changes, it is as though he was flogged.

אֲמַר רַב שֵׁשֶׁת: לָא קַשְׁיָא, הָא – דַּאֲמָדוּהוּ לְיוֹמֵי, הָא – דַּאֲמָדוּהוּ לְמָחָר וּלְיוֹמָא אוֹחֲרָא.

Rav Sheshet said: This is not difficult, as this case in the mishna is one where doctors assessed his fitness to receive lashes for that day, and there was no change in his condition; rather, it was discovered that the initial assessment was mistaken. He is exempt only if he was already flogged; if not, another assessment is performed. That case in the baraita is one where doctors assess his fitness to receive lashes for the next day or for a different day. In that case, the initial assessment was accurate; it is his condition that changed. Therefore, if it is determined that he is unable to receive lashes, he is exempt.

מתני׳ עָבַר עֲבֵירָה שֶׁיֵּשׁ בָּהּ שְׁנֵי לָאוִין, אֲמָדוּהוּ אוֹמֶד אֶחָד – לוֹקֶה וּפָטוּר, וְאִם לָאו – לוֹקֶה וּמִתְרַפֵּא, וְחוֹזֵר וְלוֹקֶה.

If one performed a transgression that involves two prohibitions, and they assessed concerning him a single assessment of the number of lashes that he could withstand in punishment for both transgressions, he is flogged in accordance with their assessment and is exempt from any additional lashes. And if not, if he was assessed with regard to the lashes that he could withstand for one transgression, he is flogged and is allowed to heal, and then is flogged again for violating the second prohibition.

גמ׳ וְהָתַנְיָא: אֵין אוֹמְדִין אוֹמֶד אֶחָד לִשְׁנֵי לָאוִין!

The case in the mishna is one where there is one assessment performed for two sets of lashes. The Gemara asks: But isn’t it taught in a baraita : One does not perform one assessment for two prohibitions?

אֲמַר רַב שֵׁשֶׁת: לָא קַשְׁיָא, הָא – דַּאֲמָדוּהוּ לְאַרְבָּעִים וַחֲדָא, הָא – דַּאֲמָדוּהוּ לְאַרְבָּעִים וְתַרְתֵּי.

Rav Sheshet said: This is not difficult; this ruling in the baraita that one does not perform a single assessment for two prohibitions is in a case where doctors assessed concerning him that he is able to receive forty-one lashes, two lashes beyond a full set. Since those two additional lashes are not divisible by three, which is a requirement based on the previous mishna, he receives only thirty-nine lashes. That constitutes just one set of lashes. He remains liable to receive another set of lashes after he recovers, requiring another assessment and another set of lashes. That ruling in the mishna that one performs a single assessment for two prohibitions is in a case where doctors assessed concerning him that he is able to receive forty-two lashes. In that case, it is possible to ascribe thirty-nine lashes to one prohibition and three additional lashes to the second prohibition. That is tantamount to two separate assessments, although in practice only one assessment was performed.

מתני׳ כֵּיצַד מַלְקִין אוֹתוֹ? כּוֹפֶה שְׁתֵּי יָדָיו עַל הָעַמּוּד הֵילָךְ וְהֵילָךְ, וְחַזַּן הַכְּנֶסֶת אוֹחֵז בִּבְגָדָיו, אִם נִקְרְעוּ – נִקְרְעוּ, וְאִם נִפְרְמוּ – נִפְרְמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבּוֹ. וְהָאֶבֶן נְתוּנָה מֵאַחֲרָיו. חַזַּן הַכְּנֶסֶת עוֹמֵד עָלָיו, וּרְצוּעָה בְּיָדוֹ שֶׁל עֵגֶל, כְּפוּלָה אֶחָד לִשְׁנַיִם וּשְׁנַיִם לְאַרְבָּעָה, וּשְׁתֵּי רְצוּעוֹת שֶׁל חֲמוֹר עוֹלוֹת וְיוֹרְדוֹת בָּהּ. יָדָהּ טֶפַח וְרָחְבָּה טֶפַח, וְרֹאשָׁהּ מַגַּעַת עַל פִּי כְרֵיסוֹ.

How do they flog him? He ties the two hands of the person being flogged on this side and that side of a post, and the attendant of the congregation takes hold of his garments to remove them. If they were ripped in the process, they were ripped, and if they were unraveled, they were unraveled, and he continues until he bares his chest. And the stone upon which the attendant stands when flogging is situated behind the person being flogged. The attendant of the congregation stands on it with a strap in his hand. It is a strap of calf hide, and is doubled, one into two, and two into four, and two straps of donkey hide go up and down the doubled strap of calf hide. The length of its handle is one handbreadth, and the width of the straps is one handbreadth, and the strap must be long enough so that its end reaches the top of his abdomen, i.e., his navel, when he is flogged from behind.

וּמַכֶּה אוֹתוֹ שְׁלִישׁ מִלְּפָנָיו וּשְׁתֵּי יָדוֹת מִלְּאַחֲרָיו. וְאֵינוֹ מַכֶּה אוֹתוֹ לֹא עוֹמֵד וְלֹא יוֹשֵׁב, אֶלָּא מוּטֶּה, שֶׁנֶּאֱמַר ״וְהִפִּילוֹ הַשֹּׁפֵט״.

And the attendant flogs him with one-third of the lashes from the front of him, on his chest, and two one-third portions from behind him, on his back. And he does not flog him when the one receiving lashes is standing, nor when he is sitting; rather, he flogs him when he is hunched, as it is stated: “And the judge shall cause him to lie down, and strike him” (Deuteronomy 25:2), which indicates that the one receiving lashes must be in a position that approximates lying down.

וְהַמַּכֶּה מַכֶּה בְּיָדוֹ אַחַת בְּכָל כֹּחוֹ, וְהַקּוֹרֵא קוֹרֵא: ״אִם לֹא תִשְׁמֹר לַעֲשׂוֹת״ וגו׳ ״וְהִפְלָא ה׳ אֶת מַכֹּתְךָ וְאֶת מַכּוֹת״ וגו׳, וְחוֹזֵר לִתְחִלַּת הַמִּקְרָא: ״וּשְׁמַרְתֶּם אֶת דִּבְרֵי הַבְּרִית הַזֹּאת״ וגו׳, וְחוֹתֵם: ״וְהוּא רַחוּם יְכַפֵּר עָוֹן״ וגו׳, וְחוֹזֵר לִתְחִלַּת הַמִּקְרָא.

And the attendant flogging the one receiving lashes flogs [ makeh ] him with one hand with all his strength, and the court crier recites the verses: “If you do not observe to perform all the words of this law that are written in this book, that you may fear this glorious and awesome name, the Lord your God. And the Lord will make your plagues [ makkotekha ] outstanding, and the plagues of your descendants, and even great plagues, and of long continuance, and severe sicknesses, and of long continuance” (Deuteronomy 28:58–59). And then he returns to the beginning of the verse. He also recites: “And you shall observe the matters of this covenant, and do them, that you may make all that you do to prosper” (Deuteronomy 29:8), and concludes with the verse: “And He is merciful and shall atone for transgression, and destroys not; and many a time does He turn His anger away, and does not stir up all His wrath” (Psalms 78:38), and then returns to the beginning of the verse that starts: “If you do not observe to perform.”

וְאִם מֵת תַּחַת יָדוֹ – פָּטוּר. הוֹסִיף לוֹ עוֹד רְצוּעָה אַחַת וּמֵת – הֲרֵי זֶה גּוֹלֶה עַל יָדוֹ. נִתְקַלְקֵל, בֵּין בְּרֵיעִי בֵּין בְּמַיִם – פָּטוּר. רַבִּי יְהוּדָה אוֹמֵר: הָאִישׁ בְּרֵיעִי, וְהָאִשָּׁה בְּמַיִם.

If the one being flogged dies at the hand of the attendant, exempt, because he acted at the directive of the court. If the attendant added for him an additional lash with a strap and he died, the attendant is exiled to a city of refuge on his account, as an unwitting murderer. If the one being flogged involuntarily sullies himself, due to fear or pain, whether with excrement or with urine, he is exempt from further lashes. Rabbi Yehuda says that the threshold of shame for men and women is different: The man is exempted if he sullies himself with excrement, and the woman is exempted even with urine.