Jerusalem Talmud Sanhedrin 6:6

משנה: כָּל הַנִּסְקָלִין נִתְלִין דִּבְרֵי רִבִּי אֱלִיעֶזֶר וַחֲכָמִים אוֹמְרִים אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם וְהָאִשָּׁה פָּנֶיהָ כְּלַפֵּי הָעֵץ דִּבְרֵי רִבִּי לִיעֶזֶר וַחֲכָמִים אוֹמְרִים הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רִבִּי אֱלִיעֶזֶר מַעֲשֶׂה בְשִׁמְעוֹן בֶּן שֶׁטָח שֶׁתָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ שְׁמוֹנִים נָשִׁים תָּלָה וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. MISHNAH: Anyone who was stoned is hanged⁶²Deut. 21:22 is read as a requirement that the corpse of the criminal be hanged after execution, not as recognizing hanging as a legitimate form of execution., the words of Rebbi Eliezer. But the Sages say, only the blasphemer and the idolator are hanged. A man is hanged face to the people and a woman face to the pole, the words of Rebbi Eliezer. But the Sages say, a man is hanged⁶³Since Deut. 21:21 refers to a man being executed., a woman is not hanged.
Rebbi Eliezer said, it happened that Simeon ben Shetaḥ hanged women in Ascalon. They told him, he hanged eighty women, but one does not try two on the same day⁶⁴In addition, he used hanging as a form of execution, which is forbidden..

אִית תַּנָּיֵי תַנֵּי. יְהוּדָה בֶּן טַבַּאי נָשִׂיא. אִית תַּנָּיֵי תַנֵּי. שִׁמְעוֹן בֶּן שֶׁטַח נָשִׂיא. Some Tannaïm state: Jehudah ben Ṭabbai was president; some Tannaïm state, Simeon ben Sheṭaḥ was president⁷⁷This refers to Mishnah Hagigah 2:2 (Babli Hagigah 16b) where early disagreements between the presidents of the Supreme Court and their deputies over an aspect of Temple service are reported. The paragraph shows that this and the following paragraphs are originally from Hagigah (77d l. 33). In the Babli, Joshua ben Perahia everywhere replaces Jehudah ben Tabbai.
The Aramaic of the following texts shows that one deals with popular tales..

מָאן דָּמַר. יְהוּדָה בֶּן טַבַּאי נָשִׂיא. עוֹבְדָא דַאֲלֶכְסַנְדְּרִיָּאה מְסַיֵּיעַ לֵּיהּ. וַהֲווֹן בְּנֵי יְרוּשָׁלִַם כוֹתְבִין. מִיְּרוּשָׁלִַם הַגְּדוֹלָה לַאֲלֶכְסַנְדְּרִיָּאה הַקְּטַנָּה. עַד מָתַי בַּעֲלִי שָׁרוּי בְתוֹכֵךְ וַאֲנִי יוֹשֶׁבֶת עֲגוּמָה בְּבֵיתִי. ⁷⁸This is a short excerpt of the text in Hagigah; the full text is given in G. But since the introductory sentence makes sense only in Hagigah, it may well be that the short reference here is original since the interest of the Halakhah is in the Simeon ben Sheṭaḥ story, and the Genizah text is an enlargement. Therefore, each text is presented separately. What happened in Alexandria supports him who said, Jehudah ben Ṭabbai was president, since the people from Jerusalem did write: From the great Jerusalem to the small Alexandria: How long still will my husband live in your midst and I am sitting sorrowful in my house?

וּמָאן דָּמַר. שִׁמְעוֹן בֶּן שֶׁטַח נָשִׂיא. עוֹבְדָא דְאַשְׁקְלוֹן מְסָייֵעַ לֵיהּ. תְּרֵין תַּלְמִידִין הֲווּ בְאַשְׁקְלוֹן אָֽכְלִין כְּחָדָא וְשָׁתִין כְּחָדָא וְלָעִיין בְּאוּרַייְתָא כְּחָדָא. מִית חַד מִינּוֹן וְלָא אִתְגְּמַל חֶסֶד. מִית בַּר מַעְייָן מוּכָּס וּבְטֵילַת כָּל־מְדִינְתָא מִיגְמְלִינֵיהּ חֶסֶד. שְׁרִי הַהוּא תַלְמִידָא בְכִי וַאֲמַר. ווַי. דִּילְמָא לֵית לְשׂוֹנְאֵי יִשְׂרָאֵל כְּלוּם. אִיתְחֲמֵי לֵיהּ בְּחֶילְמֵיהּ וַאֲמַר. לָא תִיבְזִי בְנֵי מָרֵיךְ. דֵּין עֲבַד חַד זְכוּ וַאֲזַל בָּהּ וְדֵין עֲבַד חַד חוֹבָה וַאֲזַל בָּהּ. וּמַה חוֹבָה עֲבַד. חַס דְּלָא עֲבַד חוֹבָה מִן יוֹמוֹי. אֶלָּא זִימְנָא חָדָא הִקְדִּים תָּפִילִּין שֶׁלְּרֹאשׁ לִתְפִילִּין שֶׁלְּיַד. וּמַה זְכוּ עֲבַד בַּר מַעְייָן מוּכָּס. חַס לֵיהּ דְּלָא עֲבַד זְכוּ מִן יוֹמוֹי. אֶלָּא זִימְנָא חָדָא עֲבַד אֲרִיסְטוֹן לְבוּלֶבוֹטַייָא וְלָא אֲתוֹן. אֲמַר. יֵיתוּן מִסְכֵּינֵי וְיֵיכְלוּנֵיהּ דְּלָא לִיקַּלְקֵל. וְאִית דָּֽמְרִין. הֲוָה סַגִּי בְאוֹרְחָא וַהֲוָה תְחוֹת שִׁיחֵיהּ חַד עִגּוּל. וּנְפַל וְנַסְתֵּיהּ חַד מִסְכֵּן וְלָא מַר לֵיהּ מִידִּי בְּגִין דְּלָא מְסַמְּקָא אַפּוֹי. וַחַמָּא הַהוּא תַלְמִידָא גַּו גַּנִּין גַּו פַּרְדֵּיסִין גַּו מַבּוּעִין דְּמַיָּא. וַחַמָּא לְבַר מַעְייָן מוּכָּס קַייָם עַל גֵּיף נַהֲרָא. בְּעֵי מַמְטֵי מַיָּא וְלָא מַטֵּי. וַחַמָּא לְמִרְיָם בַּת עֲלֵי בְצָלִים תַּלְייָא בְחִיטֵּי בִיזַייָא. וְאִית דָּֽמְרִין. תִּירְעַת גֵּיהִנָּם קְבִיעָה גַּו אוּדְנָהּ. אֲמַר לוֹן. [לָמָּה. אָֽמְרִין לֵיהּ. בְּגִין דַּהֲוָת צַייְמָא וּמְפַרְסִייָהּ לִמְגִי[רְ]תָהּ. וְאִית דַּאֲמְרִין. דַּהֲוָת צַייְמָה חַד יוֹם וּמְקַזָּה לָהּ תְּרֵיי. אֲמַר לוֹן.] עַד אֵימַת כָּדֵין. אָֽמְרֵי לֵיהּ. עַד דְּיֵיתֵי שִׁמְעוֹן בֶּן שֶׁטַח נַסְבִּין לָהּ מִן גַּוא אוּדְנָהּ וִיהָבִין לָהּ גַּו אוּדְנֵיהּ. אֲמַר לוֹן. וּמַה הוּא סוּרְחָנֵיהּ. אָֽמְרֵי לֵיהּ. דִּנְדַר עַל נַפְשֵׁיהּ וַאֲמַר. אִי אִיתְעֲבִיד נְשִׂייָא קְטָלִי לְכָל־חָרָשַׁייָא. וְהֵיידַן עֲבִיד לֵיהּ נָשִׂיא וְלָא קְטָלוּן. אֶלָּא תוּמְנִין נָשִׁים בִּמְעָרַת אַשְׁקְלוֹן מְחַבְּלין עָֽלְמָא. זִיל וָמַר לֵיהּ. אֲמַר לוֹן. גַּבְרָא רַבָּא הוּא וְלֵית הוּא מְהֵימְנָתִי. אָֽמְרֵי לֵיהּ. עִינְווָן הוּא סַגִּי וּמְהֵימְנָתִיךְ. וְאִין לֵית מְהֵימְנָתִיךְ אָפִּיק עֵינֵיךְ וְיָבֵה גַּוא יָדָךְ. אָפִּיק עֵינֵיהּ וִיהַב גָּו יָדֵיהּ. אָֽמְרוּן. חָֽזְרָת וְאִשְׁתָּווָת לַחֲבֵירָתָהּ. אֲזַל וָמַר לֵיהּ. בָּעָא מֵיעֲבַד סֵימָנֵיהּ קוֹמוֹי אֲמַר לֵיהּ. לֵית אַתְּ צָרִיךְ. אֲנָא יְדַע דַּתְּ גַּבְרָא חֲסִידָא. אַף עַל פִּי כֵן בְּלִיבִּי חַשְׁבֵית בְּפוּמִי לָא אַמְרֵית. וַהֲוָה יוֹם סַגְרִיר. נְטַל תְּמַנִּין גּוּבְרִין בְּחִירִין לְבוּשִׁין מָאנִין נְקִיין וּנְסַב עִמּוֹן תְּמַנִּין קִידְרִין חַדְתִּין. אֲמַר לוֹן. כַּד נָא צְפַר לִבְּשׁוּן מָנֵיכוֹן. וְכַד נָא צְפַר תִּינְייָנוּת עוּלּוּ. כֵּיוָן דְּאָעַל לִמְעָרַת אַשְׁקְלוֹן אֲמַר. אוים אוים. פִּתְחוּן לִי. מִן דִּידְכוֹן אֲנָא. כֵּיוָן דְּכָנַס. חָדָא אָֽמְרָה מַה דָאָֽמְרָה וּמַיְיתֵי פִיתָּא. וְחָדָא אָֽמְרָה מַה דָאָֽמְרָה וּמַיְיתֵי תַבְשִׁילָא. וְחָדָא אָֽמְרָה מַה דָאָֽמְרָה וּמַיְיתֵי חַמְרָא. אָֽמְרֻן לֵיהּ. מָה אִי[ת] בָּךְ עֲבַד. אֲמַר לוֹן. אִי בִּי עֲבִידְנָא צְפַר תְּרֵי זִימְנִין וּמְעַייַל לְהָכָא תּוּמְנִין גּובְרִין בְּחִירִין לְבוּשִׁין מָאנִין נְקִיים חֲדִי וּמַחְדִּי לְכוֹן. אָֽמְרֻן לֵיהּ. לוֹן נָן בְּעָייָן. כֵּיוָן דִּצְפַר לָֽבְשׁוּ מָנִין נְקִייִם. כֵּיוָן דִּצְפַר תִּינְייָנוּ עָלוּ כּוּלְהוּ כַּהֲדָא. רְמַז לוֹן. כָּל־חַד מִינְּכוֹן יִטּוֹל חָדָא וִיטַלְטְלֶינָּה מֵאַרְעָא. וְלָא מַצְלַח מַה דוּ עַבְדָּה. וַהֲוָה אֲמַר לְהַהִיא דְאַייְתַת פִּיתָּא. אַייְתִי פִיתָּא. וְלָא מַתְייָא. וְהוּא אֲמַר. אַייְתִי לִצְלִיבָא. אַייְתִי תַּבְשִׁילָא. וְלָא מַתְייָא. וְהוּא אֲמַר. אַייְתִי לִצְלִיבָה. אַייְתִי חֲמַר. וְלָא מַתְייָא. וְהוּא אֲמַר. אַייְתִי לִצְלִיבָא. כֵּן עֲבַד לְכוּלְּהִי. הַייְנוֹ דְּתַנִּינָן. שְׁמוֹנִים נָשִׁים תָּלָה שִׁמְעוּן בֶּן שֶׁטַח בְּאַשְׁקְלוֹן. וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. אֶלָּא שֶׁהַשָּׁעָה צְרִיכָה לָכֵן. What happened in Ascalon supports him who said, Simeon ben Sheṭaḥ was president. Two students were in Ascalon. They ate together, drank together, and studied Torah together. One of them died, and nobody attended his funeral. The son of Ma`yan<sup>84</sup>“The source”, a symbolic name to contrast with the punishment of his son by eternal thirst. the publican died; the entire city stopped working to attend his funeral. The other student started crying and said woe, do the haters of Israel<sup>85</sup>I. e., the Jews. It is common that bad things should be said of your enemies, not of yourself. have no hope? It was shown to him in his dream and said, do not denigrate your Master’s children. This one did one good deed and died with it, the other one committed one sin and died with it<sup>86</sup>It is a general answer to the question צדיק ורע לו רשע וטוב לו “why do the just suffer and the wicked enjoy their lives?” that the wicked enjoy the rewards for their few good deeds and the just are punished for their few sins in this world, to create a clean slate for reward and punishment in the World to Come.. What sin did he commit? Far be it that he committed a sin, but once he put on his head phylacteries before his arm phylacteries<sup>87</sup>Ex. 13:9,16 require that the sign (tefillin, phylacteries) carried by the faithful be on the arm before being put on the head. The repetition emphasizes the importance of this feature.. What good deed did the son of publican Ma`yan do? Far be it that he committed a good deed, but once he prepared a breakfast for the city council but they did not show up. He said, let the poor come and eat it, so it should not go to waste. Some say, he was walking in the street, having a loaf under his shoulder. It fell down⁸⁸And he would not have eaten it afterwards. and a poor person picked it up. He did not say anything in order not to embarrass him. This student saw gardens and water sources. He saw the son of Ma`yan the publican standing on the river bank trying in vain to reach the water. He also saw Miriam, Onion-leaf’s daughter, hanging on her breast nipples; but some say, the door of Hell was fixed in her ear. He asked, [why? They told him, because she fasted and made herself famous among her neighbors. Some say, she fasted one day and was dissolute two days. He asked them]^G for how long? They told him, when Simeon ben Sheṭaḥ comes, we shall remove it from her ear and put is in his ear. He asked them, what is his misdeed? They told him, because he made a personal vow that if he were elected president, he would kill all sorcerers. But now he was made president and he did not kill them. In fact, there are eighty women in the cave of Ascalon who hurt the world; go and tell him! He told them, he is an important personality, he will not believe me. They told him, he is very meek and will believe you. In case that he will not believe you, take out one of your eyes and put it in your hand. He took out one of his eyes and put it in his hand. They said, return it; it was even with the other. He went and told him. He wanted to perform his miracle before him, but he told him, you do not need to. I know that you are a pious person. Even though I intended so in my thoughts, I never spoke it with my mouth⁹¹He never made a vow valid in the eyes of the earthly court; he understood that the Heavenly Court uses other yardsticks for pious people. Since Deut. 23:22 declares an unfulfilled vow to fill the vower with sin; the fear of accidental, undeclared vows underlies a number of Jewish rituals.. It was a day of rainstorms. He took eighty select men in clean garments and took with them eighty amphoras⁹²I. e., he took 80 fresh garments in 80 amphoras to protect them from the rain.. He told them, when I whistle once, put on your garments. When I whistle for the second time, come. When he came to the cave of Ascalon, he said אוים, אוים⁹³The meaning of these words is unknown. Neither Rapoport’s ἅγιον, ἅγιον (holy, holy) nor Levy’s ὸμοία,ὸμοία (equals, equals), nor Dalmann’s ὠή or Jastrow’s εὔαν (hallo!) make any sense in the context. But compare Greek εὐοῖ, Latin euhoe, euoe, ēvoe, shout of joy at the festivities of Dionysos-Bacchus, possibly intended for emphasis on the idolatrous aspects of sorcery (E. G.). If the witches spoke Phoenician or Hebrew, the expression could be part of a Semitic oath formula from the root ימין like أيمزللَه “by God”., open for me, I am one of yours. When he entered, one said what she said and produced bread. One said what she said and produced a dish. One said what she said and produced wine. They asked him, what can you do? He told them, when I whistle twice, I shall bring here eighty select men in dry garments for your pleasure and entertainment. They told him, we desire them. When he whistled, they put on their garments; when he whistled for the second time, they all entered together. He made them a sign for each one to grab one of them and lift her from the earth⁹⁴Their witchcraft was an expression of chthonic powers which were only active while they were in connection with the earth. This in itself is proof of forbidden sorcery.. Then they did not succeed in what they were trying to do. He told the one who brought bread, bring bread! She did not succeed. He said, take her to be crucified⁹⁵Which is not a form of execution sanctioned by the Torah.. Bring a dish! She did not succeed. He said, take her to be crucified. Bring wine! She did not succeed. He said, take her to be crucified. This he did to all of them. That is what we have stated: “Simeon ben Shetaḥ hanged eighty women in Ascalon, but one does not try two on the same day.” But the hour needed it⁹⁶He acted under the king’s police powers, disregarding all judicial rules..