Sanhedrin 10B

למחייה עשרים וחדא, וכי מיית בהך חדא ⁠– לימות, דהא כי מחי אגבא דחייא קא מחי. אמר ליה: אמר קרא ״ונקלה אחיך לעיניך״⁠ – אחר שלקה, ״אחיך״ בעינא, וליכא.

Let the court strike him with 21 lashes, and if he dies with this last one, let him die. According to the medical evaluation, he will still be alive after the 20th lash. There would be no concern of flogging a dead man, as when the court strikes him with the 21st lash, it is upon the back of a living man that the court is striking. If so, why should he not receive the last blow? Rav Ashi said to him: The verse states: “Then your brother will be dishonored before your eyes.” The verse means: Even after he is hit, I need him to remain your brother; and if he dies, he is no longer your brother.

עיבור החדש בשלשה. חישוב לא קתני, קידוש לא קתני, אלא עיבור. לא ליקדשיה, וממילא לעבר?

§ The Mishnah teaches: The intercalation of the month is performed by a panel of 3 judges. The Talmud extrapolates: The tanna does not teach: The calculation to determine if the month must be extended is performed by 3 judges, and he does not teach: The sanctification of the new month is performed by 3 judges; rather, he teaches: The intercalation of the month, referring to the decision to extend the month by an extra day and begin the following month on the 31st day instead of the 30th, is performed by a panel of 3 judges. The Talmud asks: Why are judges necessary to extend the month? Simply do not sanctify the new month, and let the previous month be intercalated by itself. When the 30th day of any month is not declared the 1st day of the new month, the earlier month is extended by default. Why, then, does the Mishnah specify: Intercalation?