יורה דעה רמ״אYoreh De'ah 241

Se’if 1א׳

הַמְקַלֵּל אָבִיו אוֹ אִמּוֹ, אֲפִלּוּ לְאַחַר מִיתָתָן, חַיָּב סְקִילָה אִם הוּא בְּעֵדִים וְהַתְרָאָה, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שֶׁקִּלְּלוּ. בַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁקִּלְּלוּם בְּשֵׁם מֵהַשֵּׁמוֹת הַמְיֻחָדִים, אֲבָל קִלְּלָם בְּכִנּוּי, אֵינוֹ חַיָּב אֶלָּא בְּלָאו, כְּמוֹ הַמְקַלֵּל אֶחָד מִיִּשְׂרָאֵל. הַגָּה: וְכֵן הַמַּכֶּה אָבִיו אוֹ אִמּוֹ, בְּחַיֵּיהֶם, בֵּין אִישׁ בֵּין אִשָּׁה חַיָּבִים חֶנֶק. וְדַוְקָא אִם עָשׂוּ בָּהֶם חַבּוּרָה, אֲבָל אִם לֹא עָשׂוּ חַבּוּרָה אֵינוֹ אֶלָּא בְּלָאו, כְּמוֹ מִי שֶׁמַּכֶּה אֶחָד מִיִּשְׂרָאֵל (טוּר).

One who curses his father or his mother, even after their death, is liable to stoning if it is before witnesses and with a warning — the man and the woman who cursed alike. In what case is this said? Where he cursed them with one of the special Names; but if he cursed them with a substitute name, he is liable only for a negative commandment, like one who curses an Israelite. Hagah [Rema]: And likewise one who strikes his father or his mother in their lifetime, whether a man or a woman, is liable to strangulation. And this is specifically where they made a wound in them; but if they did not make a wound, it is only a negative commandment, like one who strikes an Israelite (Tur).

Se’if 2ב׳

הִכָּהוּ עַל אָזְנוֹ וְחֵרְשׁוֹ, חַיָּב מִיתָה, שֶׁאִי אֶפְשָׁר שֶׁיֵּעָשֶׂה חֵרֵשׁ בְּלֹא חַבּוּרָה, דְּטִפַּת דָּם יוֹצֵא מִבִּפְנִים בָּאֹזֶן וְעַל זֶה נִתְחָרֵשׁ.

If he struck him on his ear and deafened him, he is liable to death, for it is impossible for one to be made deaf without a wound, since a drop of blood comes out inside the ear, and by this he became deaf.

Se’if 3ג׳

הָיָה קוֹץ תָּחוּב לְאָבִיו, לֹא יוֹצִיאֶנּוּ, שֶׁמָּא יָבֹא לַעֲשׂוֹת בּוֹ חַבּוּרָה. וְכֵן אִם הוּא מַקִּיז דָּם, אוֹ רוֹפֵא, לֹא יַקִּיז דָּם לְאָבִיו וְלֹא יַחְתֹּךְ לוֹ אֵבֶר, אַף עַל פִּי שֶׁמְּכַוֵּן לִרְפוּאָה. הַגָּה: בַּמֶּה דְּבָרִים אֲמוּרִים, בְּשֶׁיֵּשׁ שָׁם אַחֵר לַעֲשׂוֹת. אֲבָל אִם אֵין שָׁם אַחֵר לַעֲשׂוֹת וְהוּא מִצְטַעֵר, הֲרֵי הוּא מַקִּיזוֹ וְחוֹתֵךְ לוֹ כְּפִי מַה שֶּׁיַּרְשׁוּהוּ לַעֲשׂוֹת. (גַּם זֶה בַּטּוּר ורמב"ם פ"ב מַמְרִים).

If a thorn was stuck in his father, he shall not take it out, lest he come to make a wound in him. And likewise, if he is a bloodletter or a physician, he shall not let blood for his father nor cut off a limb for him, even though he intends healing. Hagah [Rema]: In what case is this said? Where there is another there to do it. But if there is no other there to do it and he is in pain, he lets his blood and cuts for him according to what they permit him to do (this too is in the Tur, and the Rambam, chapter 2 of the Laws of Rebels).