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Perek 1

Mishnayos Makkos Perek 1 Mishnah 2

מכות פרק א׳ משנה ב׳

2

If witnesses said: We testify with regard to a man called so-and-so that he is liable to pay another person two hundred dinars, and they were found to be conspiring witnesses, they are flogged, and they pay the money they sought to render him liable to pay. Why do they receive two punishments? It is due to the fact that the source that brings them to liability to receive lashes is not the source that brings them to liability for payment; this is the statement of Rabbi Meir. And the Rabbis say: Anyone who pays as punishment for a transgression is not flogged for that same transgression.

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:

ב׳
Bartenura

For the title that brings upon him lashes. The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from "Don't bear false witness". Paying [is learnt] from "And do to them as they planned".

All who pay don't get lashed. Since it is written "According to his wickedness", you make him liable [for lashes] because of his one act wickedness, and you don't make him liable for two acts of wickedness. And from the fact that the Rabbis say he [the zommemin] pays and doesn't get lashed and they didn't say he gets lashed and doesn't pay, we learn from this that all instances of liability for both lashes and paying, we don't say he'll get lashed and not pay, rather he pays and doesn't get lashed. This is the halacha.

שלא השם המחייבו מלקות. לא המקרא המחייבו מלקות מחייבו תשלומין. מלקות, מלא תענה. תשלומין, מועשיתם לו כאשר זמם:

כל המשלם אינו לוקה. דכתיב כדי רשעתו, על רשעה אחת אתה מחייבו ואי אתה מחייבו על שתי רשעיות. ומדקאמרי רבנן משלם ואינו לוקה ולא אמרי לוקה ואינו משלם, שמע מינה דכל היכא דאיכא תרתי מלקות ותשלומין לא אמרינן ילקה ולא ישלם אלא משלם ואינו לוקה. וכן הלכה: