סנהדרין ט׳Sanhedrin 9

Mishnah 1א׳

וְאֵלּוּ הֵן הַנִּשְׂרָפִין, הַבָּא עַל אִשָּׁה וּבִתָּהּ, וּבַת כֹּהֵן שֶׁזִּנְּתָה. יֵשׁ בִּכְלָל אִשָּׁה וּבִתָּהּ, בִּתּוֹ, וּבַת בִּתּוֹ, וּבַת בְּנוֹ, וּבַת אִשְׁתּוֹ, וּבַת בִּתָּהּ, וּבַת בְּנָהּ, חֲמוֹתוֹ, וְאֵם חֲמוֹתוֹ, וְאֵם חָמִיו. וְאֵלּוּ הֵן הַנֶּהֱרָגִים, הָרוֹצֵחַ וְאַנְשֵׁי עִיר הַנִּדָּחַת. רוֹצֵחַ שֶׁהִכָּה אֶת רֵעֵהוּ בְאֶבֶן אוֹ בְבַרְזֶל, וְכָבַשׁ עָלָיו לְתוֹךְ הַמַּיִם אוֹ לְתוֹךְ הָאוּר וְאֵינוֹ יָכוֹל לַעֲלוֹת מִשָּׁם, וָמֵת, חַיָּב. דְּחָפוֹ לְתוֹךְ הַמַּיִם אוֹ לְתוֹךְ הָאוּר וְיָכוֹל לַעֲלוֹת מִשָּׁם, וָמֵת, פָּטוּר. שִׁסָּה בוֹ אֶת הַכֶּלֶב, שִׁסָּה בוֹ אֶת הַנָּחָשׁ, פָּטוּר. הִשִּׁיךְ בּוֹ אֶת הַנָּחָשׁ, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. הַמַּכֶּה אֶת חֲבֵרוֹ בֵּין בְּאֶבֶן בֵּין בְּאֶגְרוֹף וַאֲמָדוּהוּ לְמִיתָה, וְהֵקֵל מִמַּה שֶּׁהָיָה וּלְאַחַר מִכָּאן הִכְבִּיד וָמֵת, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, פָּטוּר, שֶׁרַגְלַיִם לַדָּבָר:

And these are [executed by] burning: one who sleeps with with a woman and her daughter, and a priest's daughter who commits adultery. Included in the [prohibition] of "a woman and her daughter" are: his daughter, his daughter's daughter, his son's daughter, his wife's daughter, her daughter's daughter, his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law. And these are [executed by] decapitation: a murderer and the occupants of a wayward city [a city whose inhabitants are mostly idolatrous Jews]. A murderer who struck his neighbor with stone or iron, or held him down into water or into fire such that he is unable to ascend from there, and [the victim] dies—he is liable. [If he] pushed him into water or into fire such that he is able to ascend from there, and he dies—he is exempt. [If he] set a dog on him or he set a snake on him, he is exempt. [If he] caused the snake to bite him, Rabbi Yehudah maintains he is liable, and the Sages maintain he is exempt. One who strikes his fellow, whether with a stone or with his fist, and they evaluated that the victim will die, and [his condition] improved from what it was, then later it became more severe, and he dies—he is liable. Rabbi Nechemiah says, he is exempt, because there is a basis for the matter [i.e. the claim that his death did not result from the blow].

Mishnah 2ב׳

נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לַנָּכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים, וְהָרַג בֶּן קְיָמָא, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹתוֹ עַל מָתְנָיו וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו וְהָלְכָה לָהּ עַל לִבּוֹ וְהָיָה בָהּ כְּדֵי לְהָמִית עַל לִבּוֹ, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹתוֹ עַל לִבּוֹ וְהָיָה בָהּ כְּדֵי לְהָמִית עַל לִבּוֹ וְהָלְכָה לָהּ עַל מָתְנָיו וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹת אֶת הַגָּדוֹל וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית הַגָּדוֹל וְהָלְכָה לָהּ עַל הַקָּטָן וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַקָּטָן, וָמֵת, פָּטוּר. נִתְכַּוֵּן לְהַכּוֹת אֶת הַקָּטָן וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַקָּטָן וְהָלְכָה לָהּ עַל הַגָּדוֹל וְלֹא הָיָה בָהּ כְּדֵי לְהָמִית אֶת הַגָּדוֹל, וָמֵת, פָּטוּר. אֲבָל נִתְכַּוֵּן לְהַכּוֹת עַל מָתְנָיו וְהָיָה בָהּ כְּדֵי לְהָמִית עַל מָתְנָיו וְהָלְכָה לָהּ עַל לִבּוֹ, וָמֵת, חַיָּב. נִתְכַּוֵּן לְהַכּוֹת אֶת הַגָּדוֹל וְהָיָה בָהּ כְּדֵי לְהָמִית אֶת הַגָּדוֹל וְהָלְכָה לָהּ עַל הַקָּטָן, וָמֵת, חַיָּב. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ נִתְכַּוֵּן לַהֲרֹג אֶת זֶה וְהָרַג אֶת זֶה, פָּטוּר:

[If one] intended to kill an animal and killed a person; [or intended to kill] a non-Jew and killed a Jew; [or intended to kill] a fetus that was not viable and killed a viable fetus, he is exempt. [If he] intended to strike another on his loins, without enough [strength] to kill him [by striking] his loins, and the blow hit him on his heart with enough strength to kill him, and he died, he is exempt. [If he] intended to strike another on his heart, with enough strength to kill him on his heart, and the blow hit him on his loins, without enough strength to kill him on his loins, and he died, he is exempt. [If he] intended to strike an adult, without enough strength to kill an adult, and the blow landed on a minor, with enough strength to kill a minor, and he died, he is exempt. [If he] intended to strike a minor, with enough strength to kill a minor, and the blow landed on an adult, without enough strength to kill an adult, and he died, he is exempt. However, [if he] intended to strike another on his loins with enough strength to kill him on his loins, and the blow landed on his heart, and he died, he is liable. [Similarly, if he] intended to strike an adult, with enough strength to kill an adult, and the blow landed on a minor, and he died, he is liable. Rabbi Shimon says, even [if he] intended to kill this one, and he killed that one, he is exempt.