An old-established rule of rabbinic jurisprudence forbids the infliction of punishment where there is no Biblical authority for such punishment.<ref>Sanh. 82b; compare Sifre, Deut. 154</ref> That authority, however, may be established by ''Gezerah Shawah''; i.e., by comparing similar or analogous expressions in two or more passages, in one of which the meaning and import of the expression are unmistakable.<ref>Ker. 5a</ref> Similarly in cases where the Pentateuch imposes the death penalty, without specifying the mode of death, Talmudic jurisprudence discovers the particular mode intended by means of the principle of Gezerah shawah. Thus: In reference to the man or the woman who makes use of "a familiar spirit"—i.e., "a wizard"—the law says <ref>Lev. xx. 27</ref>, "They shall stone them with stones; their blood shall be upon them". Here the expression ''Demehem bam'' is plainly used in connection with death by stoning; hence it is argued that, wherever the same expression occurs in the Pentateuch in connection with the death penalty, it means death by stoning, and consequently the punishment of the crimes mentioned in Lev. xx. 9, 11, 12, 13, 16, is the same: death by stoning.<ref>Mek., Mishpaṭim, 17; Sifra, Ḳedoshim, ix.; Sanh. 53b, 66a</ref> Again, with reference to the perpetrator of bestiality the law reads<ref>Lev. xx. 15</ref>, "He shall surely be put to death; and ye shall slay the beast." Here the particular mode of death is not stated, but rabbinic law again infers it by means of a ''Gezerah shawah''.  Since, with reference to the enticer to idolatry, the Bible<ref>Deut. xiii 10 [A. V. 9]</ref> employs the term Harag = "to slay" ("Thou shalt surely slay him"), and this is immediately explained by the addition<ref>ib. 11 [A. V. 10]</ref>, "Thou shalt stone him with stones, that he die," it follows that the term "harag" used in reference to the beast likewise means to slay by stoning. And as for the criminal himself, his sentence is the same as that of the beast in connection with which he is mentioned.<ref>Sifra, l.c. x.; Sanh. 54b</ref> In the case of the instigator to communal apostasy (''maddiaḥ'') the law reads <ref>Deut. xiii. 6 [A. V. 5]</ref>, "He hath spoken . . . to thrust thee out of the way of the Lord," and in that of the enticer of individuals (''mesit'') the identical expression is used: "He hath sought to thrust thee away from the Lord"<ref>ib. 11 [A. V. 10]</ref>; hence as in the latter case stoning is the penalty, so it is in the former.<ref>Sifre, Deut. 86; Sanh. 89b</ref> Finally, concerning the witch, it is said<ref>Ex. xii. 17 [A. V. 18]</ref>, "Thou shalt not suffer her to live," and elsewhere<ref>ib. xix. 13</ref> the expression, "Shall not live," is used in connection with "He shall surely be stoned"; therefore in the first case the particular penalty is to be the same as in the second.<ref>Mek., l.c.; Sanh. 67a</ref> ===Which cases by stoning===

* Bestiality com mitted committed by woman.<ref>Lev. xx. 16: Sanh. vii. 4, 54b; Sifra, Ḳedoshim, x. 3; Mek., Mishpaṭim, 17</ref>

( * Cursing a parent.<ref>Lev. xx. 9; Sanh. vii. 4, 66a; Mek., Mishpat.im, 17; Sifra, K.edoshim, ix. 7</ref>